RPM, RPM Volume 18, Number 7, February 7 to February 13, 2016


Chaps. I to XII

By Alexander Maclaren, D. D., Litt. D.

Public Domain


ELIJAH COME AGAIN (Luke i. 5-17)


THE MAGNIFICAT (Luke i. 46-55)

ZACHARIAS'S HYMN (Luke i. 67-80)



WAS, IS, IS TO COME (Luke ii. 16; Luke xxiv. 51; Acts i. 11)

SIMEON'S SWAN-SONG (Luke ii. 29, 30)




THE TEMPTATION (Luke iv. 1-13)




FEAR AND FAITH (Luke v. 8; John xxi. 7)

BLASPHEMER, OR--WHO? (Luke v. 17-26)

LAWS OF THE KINGDOM (Luke vi. 20-31)


WORTHY--NOT WORTHY (Luke vii. 4, 6, 7)

JESUS AT THE BIER (Luke vii. 13-15)





THE TWO DEBTORS (Luke vii. 41-43)


GO INTO PEACE (Luke vii. 50)

THE MINISTRY OF WOMEN (Luke viii. 2, 3)


SEED AMONG THORNS (Luke viii. 14)


CHRIST TO JAIRUS (Luke viii. 50)

BREAD FROM HEAVEN (Luke ix. 10-17)


CHRIST'S CROSS AND OURS (Luke ix. 18-27)


IN THE HOLY MOUNT' (Luke ix. 30, 31)



NEIGHBOURS FAR OFF (Luke x. 25-37)

HOW TO PRAY (Luke xi. 1-13)


THE RICH FOOL (Luke xii. 13-23)




THE SERVANT-LORD (Luke xii. 37)


FIRE ON EARTH (Luke xii. 49)


There was, in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7. And they had no child, because that Elisabeth was barren; and they both were now well stricken in years. 8. And it came to pass, that, while he executed the priest's office before God in the order of his course, 9. According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense. 11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12. And when Zacharias saw him, he was troubled, and fear fell upon him. 13. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14. And thou shalt have joy and gladness; and many shall rejoice at his birth. 15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16. And many of the children of Israel shall he turn to the Lord their God. 17. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.'--LUKE i. 5-17.

The difference between the style of Luke's preface (vs. 1-4) and the subsequent chapters relating to the Nativity suggests that these are drawn from some Hebrew source. They are saturated with Old Testament phraseology and constructions, and are evidently translated by Luke. It is impossible to say whence they came, but no one is more likely to have been their original narrator than Mary herself. Elisabeth or Zacharias must have communicated the facts in this chapter, for there is no indication that those contained in this passage, at all events, were known to any but these two.

If we were considering a fictitious story, we should note the artistic skill which prepared for the appearance of the hero by the introduction first of his satellite; but the order of the narrative is due, not to artistic skill, but to the divinely ordered sequence of events. It was fitting that John's office as Forerunner should begin even before his birth. So the story of his entrance into the world prepares for that of the birth which hallows all births.

I. We have first a beautiful outline picture of the quiet home in the hill country. The husband and wife were both of priestly descent, and in their modest lives, away among the hills, were lovely types of Old Testament godliness. That they are pronounced blameless' militates against no doctrine of universal sinfulness. It is not to be taken as dogma at all, but as the expression of God's merciful estimate of His servants' characters. These two simple saints lived, as all married believers should do, yoked together in the sweet exercise of godliness, and helping each other to all high and noble things. Hideous corruption of wedlock reigned round them. Such profanations of it as were shown later by Herod and Herodias, Agrippa and Bernice, were but too common; but in that quiet nook these two dwelt as heirs together of the grace of life,' and their prayers were not hindered.

The most of the priests who appear in the Gospels are heartless formalists, if not worse; yet not only Annas and Caiaphas and their spiritual kindred ministered at the altar, but there were some in whose hearts the ancient fire burned. In times of religious declension, the few who still are true are mostly in obscure corners, and live quiet lives, like springs of fresh water rising in the midst of a salt ocean. John thus sprang from parents in whom the old system had done all that it could do. In his origin, as in himself, he represented the consummate flower of Judaism, and discharged its highest office in pointing to the coming One.

This blameless' pair had a crook in their lot. Childlessness was then an especial sorrow, and many a prayer had gone up from both that their solitary home might be gladdened by children's patter and prattle. But their disappointed hope had not made them sour, nor turned their hearts from God. If they prayed about it, they would not murmur at it, and they were not thereby hindered from walking in all God's commandments and ordinances blameless.' Let us learn that unfulfilled wishes are not to clog our devotion, nor to silence our prayers, nor to slacken our running the race set before us.

II. We are carried away from the home among the hills to the crowded Temple courts. The devout priest has come up to the city, leaving his aged wife in solitude, for his turn of service has arrived. Details of the arrangements of the sacerdotal courses' need not detain us. We need only note that the office of burning incense was regarded as an honour, was determined by lot, and took place at the morning and evening sacrifice. So Zacharias, with his censer in his hand, went to the altar which stood in front of the veil, flanked on the right hand by the table of shewbread, and on the left by the great lamp-stand. The place, his occupation, the murmur of many praying voices without, would all tend to raise his thoughts to God; and the curling incense, as it ascended, would truly symbolise the going up of his heart in aspiration, desire, and trust. Such a man could not do his work heartlessly or formally.

Mark the manner of the angel's appearance. He was not seen as in the act of coming, but was suddenly made visible standing by the altar, as if he had been stationed there before; and what had happened was not that he came, but that Zacharias's eyes were opened. So, when Elisha's servant was terrified at the sight of the besiegers, the prophet prayed that his eyes might be opened, and when they were, he saw what had been there before, the mountain full of horses and chariots of fire.' Not the Temple courts only, but all places are full of divine messengers, and we should see them if our vision was purged. But such considerations are not to weaken the supernatural element in the appearance of this angel with his message. He was sent, whatever that may mean in regard to beings whose relation to place must be different from ours. He had an utterance of God's will to impart.

It has often been objected to these chapters that they are full of angelic appearances, which modern thought deems suspicious. But surely if the birth of Jesus was what we hold it to have been, the coming into human life of the Incarnate Son of God, it is not legend that angel wings gleam in their whiteness all through the story, and angel voices adore the Lord of men as well as angels, and angel eyes gaze on His cradle, and learn new lessons there.

III. We have next the angel's message. The devoutest heart is conscious of shrinking dread when brought face to face with celestial brightness that has overflowed into our darkness. So Fear not' is the first word on the messenger's lips, and one can fancy the accent of sweetness and the calm of heart which followed. It has often been thought that Zacharias had been praying for offspring while he was burning incense; but the narrative does not say so, and besides the fact that he had ceased to hope for children (as is shown by his incredulity), surely it casts a slur on his religious character to suppose that personal wishes were uppermost at so sacred a moment. Prayers that he had long ago put aside as finally refused, now started to life again. God delays often, but He does not forget. Blessings may come to-day as the result of old prayers which have almost passed from our memory and our hope.

Observe how brief is the announcement of the child's birth, important as that was to the father's heart, and how the prophecy lingers on the child's future work, which is important for the world. His name, character, and work in general are first spoken, and then his specific office as the Forerunner is delineated at the close. The name is significant. John' means The Lord is gracious.' It was an omen, a condensed prophecy, the fulfilment of which stretched beyond its bearer to Him as whose precursor alone was John a token of God's grace.

His character (ver. 15) puts first great in the sight of the Lord.' Then there are some whom God recognises as great, small as we all are before Him. And His estimate of greatness is not the world's estimate. How Herod or Pilate or Caesar, or philosophers at Athens, or rabbis in Jerusalem would have scoffed if they had been pointed to the gaunt ascetic pouring out words which they would have thought wild, to a crowd of Jews, and been told that that was the greatest man in the world (except One)! The elements of greatness in the estimate of God which is truth, are devotion to His service, burning convictions, intense moral earnestness, superiority to sensuous delights, clear recognition of Jesus, and humble self-abnegation before Him. These are not the elements recognised in the world's Pantheon. Let us take God's standard.

John was to be a Nazarite, living not for the senses, but the soul, as all God's great ones have to be. The form may vary, but the substance of the vow of abstinence remains for all Christians. To put the heel on the animal within, and keep it well chained up, is indispensable, if we are ever to know the buoyant inspiration which comes from a sacreder source than the fumes of the wine-cup. Like John, we must flee the one if we would have the other, and be filled with the Holy Ghost.'

The consequence of his character is seen in his work, as described generally in verse 16. Only such a man can effect such a change, in a time of religious decay, as to turn many to God. It needs a strong arm to check the downward movement and to reverse it. No one who is himself entangled in sense, and but partially filled with God's Spirit, will wield great influence for good. It takes a Hercules to stop the chariot racing down hill, and God's Herculeses are all made on one pattern, in so far that they scorn delights, and empty themselves of self and sense that they may be filled with the Spirit.

John's specific office is described in verse 17, with allusion to the closing prophecy of Malachi. That prophecy had kindled an expectation that Elijah, in person, would precede Messias. John was like a reincarnation of the stern prophet. He came in a similar epoch. His characteristic, like Elijah's, was power,' not gentleness. If the earlier prophet had to beard Ahab and Jezebel, the second Elijah had Herod and Herodias. Both haunted the desert, both pealed out thunders of rebuke. Both shook the nation, and stirred conscience. No two figures in Scripture are truer brethren in spirit than Elijah the Tishbite and John the Baptist.

His great work is to go before the Messiah, and to prepare Israel for its King. Observe that the name of the coming One is not mentioned in verse 17. Him' is enough. Zacharias knew who He' was. But observe, too, that the same mysterious person is distinctly called The Lord,' which in this connection, and having regard to the original prophecy in Malachi, can only be the divine name. So, in some fashion not yet made plain, Messiah's advent was to be the Lord's coming to His people, and John was the Forerunner, in some sense, of Jehovah Himself.

But the way in which Israel was to be prepared is further specified in the middle clauses of the verse, which are also based on Malachi's words. The interpretation of to turn the hearts of the fathers to the children' is very doubtful; but the best explanation seems to be that the phrase means to bring back to the descendants of the ancient fathers of the nation the ancestral faith and obedience. They are to be truly Abraham's seed, because they do the works and cherish the faith of Abraham. The words imply the same truth which John afterwards launched as a keen-edged dart, Think not to say, We have Abraham to our father.' Descent after the flesh should lead to kindred in spirit. If it does not, it is nought.

To turn the disobedient to the wisdom of the just' is practically the same change, only regarded from another point of view. John was sent to effect repentance, that change of mind and heart by which the disobedient to the commands of God should be brought to possess and exercise the moral and religious discernment which dwells only in the spirits of the righteous. Disobedience is folly. True wisdom cannot be divorced from rectitude. Real rectitude cannot live apart from obedience to God.

Such was God's intention in sending John. How sadly the real effects of his mission contrast with its design! So completely can men thwart God, as Jesus said in reference to John's mission, The Pharisees and lawyers frustrated the counsel of God against themselves, being not baptized of him.' Let us take heed lest we bring to nothing, so far as we are concerned, His gracious purpose of redemption in Christ!


He shall be great in the sight of the Lord.'--LUKE i. 15.

So spake the angel who foretold the birth of John the Baptist. In the sight of the Lord'--then men are not on a dead level in His eyes. Though He is so high and we are so low, the country beneath Him that He looks down upon is not flattened to Him, as it is to us from an elevation, but there are greater and smaller men in His sight, too. No epithet is more misused and misapplied than that of a great man.' It is flung about indiscriminately as ribbons and orders are by some petty State. Every little man that makes a noise for a while gets it hung round his neck. Think what a set they are that are gathered in the world's Valhalla, and honoured as the world's great men! The mass of people are so much on a level, and that level is so low, that an inch above the average looks gigantic. But the tallest blade of grass gets mown down by the scythe, and withers as quickly as the rest of its green companions, and goes its way into the oven as surely. There is the world's false estimate of greatness and there is God's estimate. If we want to know what the elements of true greatness are, we may well turn to the life of this man, of whom the prophecy went before him that he should be great in the sight of the Lord.' That is gold that will stand the test.

We may remember, too, that Jesus Christ, looking back on the career to which the angel was looking forward, endorsed the prophecy and declared that it had become a fact, and that of them that were born of women there had not arisen a greater than John the Baptist.' With the illumination of His eulogium we may turn to this life, then, and gather some lessons for our own guidance.

I. First, we note in John unwavering and immovable firmness and courage.

What went ye out into the wilderness for to see? A reed shaken with the wind?' Nay! an iron pillar that stood firm whatsoever winds blew against it. This, as I take it, is in some true sense the basis of all moral greatness--that a man should have a grip which cannot be loosened, like that of the cuttle-fish with all its tentacles round its prey, upon the truths that dominate his being and make him a hero. If you want me to weep,' said the old artist-poet, there must be tears in your own eyes.' If you want me to believe, you yourself must be aflame with conviction which has penetrated to the very marrow of your bones. And so, as I take it, the first requisite either for power with others, or for greatness in a man's own development of character, is that there shall be this unwavering firmness of grasp of clearly-apprehended truths, and unflinching boldness of devotion to them.

I need not remind you how magnificently, all through the life of our typical example, this quality was stamped upon every utterance and every act. It reached its climax, no doubt, in his bearding Herod and Herodias. But moral characteristics do not reach a climax unless there has been much underground building to bear the lofty pinnacle; and no man, when great occasions come to him, develops a courage and an unwavering confidence which are strange to his habitual life. There must be the underground building; and there must have been many a fighting down of fears, many a curbing of tremors, many a rebuke of hesitations and doubts in the gaunt, desert-loving prophet, before he was man enough to stand before Herod and say, It is not lawful for thee to have her.'

No doubt there is much to be laid to the account of temperament, but whatever their temperament may be, the way to this unwavering courage and firm, clear ring of indubitable certainty, is open to every Christian man and woman; and it is our own fault, our own sin, and our own weakness, if we do not possess these qualities. Temperament! what on earth is the good of our religion if it is not to modify and govern our temperament? Has a man a right to jib on one side, and give up the attempt to clear the fence, because he feels that in his own natural disposition there is little power to take the leap? Surely not. Jesus Christ came here for the very purpose of making our weakness strong, and if we have a firm hold upon Him, then, in the measure in which His love has permeated our whole nature, will be our unwavering courage, and out of weakness we shall be made strong.

Of course the highest type of this undaunted boldness and unwavering firmness of conviction is not in John and his like. He presented strength in a lower form than did the Master from whom his strength came. The willow has a beauty as well as the oak. Firmness is not obstinacy; courage is not rudeness. It is possible to have the iron hand in the velvet glove, not of etiquette-observing politeness, but of a true considerateness and gentleness. They who are likest Him that was meek and lowly in heart,' are surest to possess the unflinching resolve which set His face like a flint, and enabled Him to go unhesitatingly and unrecalcitrant to the Cross itself.

Do not let us forget, either, that John's unwavering firmness wavered; that over the clear heaven of his convictions there did steal a cloud; that he from whom no violence could wrench his faith felt it slipping out of his grasp when his muscles were relaxed in the dungeon; and that he sent from the prison'--which was the excuse for the message--to ask the question, After all, art Thou He that should come?'

Nor let us forget that it was that very moment of tremulousness which Jesus Christ seized, in order to pour an unstinted flood of praise for the firmness of his convictions, on the wavering head of the Forerunner. So, if we feel that though the needle of our compass points true to the pole, yet when the compass-frame is shaken, the needle sometimes vibrates away from its true direction, do not let us be cast down, but believe that a merciful allowance is made for human weakness. This man was great; first, because he had such dauntless courage and firmness that, over his headless corpse in the dungeon at Machaerus, might have been spoken what the Regent Moray said over John Knox's coffin, Here lies one that never feared the face of man.'

II. Another element of true greatness that comes nobly out in the life with which I am dealing is its clear elevation above worldly good.

That was the second point that our Lord's eulogium signalised. What went ye out into the wilderness for to see? A man clothed in soft raiment?' But you would have gone to a palace, if you had wanted to see that, not to the reed-beds of Jordan. As we all know, in his life, in his dress, in his food, in the aims that he set before him, he rose high above all regard for the debasing and perishable sweetnesses that appeal to flesh, and are ended in time. He lived conspicuously for the Unseen. His asceticism belonged to his age, and was not the highest type of the virtue which it expressed. As I have said about his courage, so I say about his self-denial--Christ's is of a higher sort. As the might of gentleness is greater than the might of such strength as John's, so the asceticism of John is lower than the self-government of the Man that came eating and drinking.

But whilst that is true, I seek, dear brethren, to urge this old threadbare lesson, always needed, never needed more than amidst the senselessly luxurious habits of this generation, needed in few places more than in a great commercial centre like that in which we live, that one indispensable element of true greatness and elevation of character is that, not the prophet and the preacher alone, but every one of us, should live high above these temptations of gross and perishable joys, should.

Scorn delights and live laborious days.'

No man has a right to be called great' if his aims are small. And the question is, not as modern idolatry of intellect, or, still worse, modern idolatry of success, often makes it out to be, Has he great capacities? or has he won great prizes? but has he greatly used himself and his life? If your aims are small you will never be great; and if your highest aims are but to get a good slice of this world's pudding--no matter what powers God may have given you to use--you are essentially a small man.

I remember a vigorous and contemptuous illustration of St. Bernard's, who likens a man that lives for these perishable delights which John spurned, to a spider spinning a web out of his own substance, and catching in it nothing but a wretched prey of poor little flies. Such a one has surely no right to be called a great man. Our aims rather than our capacity determine our character, and they who greatly aspire after the greatest things within the reach of men, which are faith, hope, charity, and who, for the sake of effecting these aspirations, put their heels upon the head of the serpent and suppress the animal in their nature, these are the men great in the sight of the Lord.'

III. Another element of true greatness, taught us by our type, is fiery enthusiasm for righteousness.

You may think that that has little to do with greatness. I believe it has everything to do with it, and that the difference between men is very largely to be found here, whether they flame up into the white heat of enthusiasm for the things that are right, or whether the only things that can kindle them into anything like earnestness and emotion are the poor, shabby things of personal advantage. I need not remind you how, all through John's career, there burned, unflickering and undying, that steadfast light; how he brought to the service of the plainest teaching of morality a fervour of passion and of zeal almost unexampled and magnificent. I need not remind you how Jesus Christ Himself laid His hand upon this characteristic, when He said of him that he was a light kindled and shining.' But I would lay upon all our hearts the plain, practical lesson that, if we keep in that tepid region of lukewarmness which is the utmost approach to tropical heat that moral and religious questions are capable of raising in many of us, good-bye to all chance of being great in the sight of the Lord.' We hear a great deal about the blessings of moderation,' the dangers of fanaticism,' and the like. I venture to think that the last thing which the moral consciousness of England wants today is a refrigerator, and that what it needs a great deal more than that is, that all Christian people should be brought face to face with this plain truth--that their religion has, as an indispensable part of it, a Spirit of burning,' and that if they have not been baptized in fire, there is little reason to believe that they have been baptized with the Holy Ghost.

I long that you and myself may be aflame for goodness, may be enthusiastic over plain morality, and may show that we are so by our daily life, by our rebuking the opposite, if need be, even if it take us into Herod's chamber, and make Herodias our enemy for life.

IV. Lastly, observe the final element of greatness in this man-absolute humility of self-abnegation before Jesus Christ.

There is nothing that I know in biography anywhere more beautiful, more striking, than the contrast between the two halves of the character and demeanour of the Baptist; how, on the one side, he fronts all men undaunted and recognises no superior, and how neither threats nor flatteries nor anything else will tempt him to step one inch beyond the limitations of which he is aware, nor to abate one inch of the claims which he urges; and on the other hand how, like some tall cedar touched by the lightning's hand, he falls prone before Jesus Christ and says, He must increase, and I must decrease': A man can receive nothing except it be given him of God.' He is all boldness on one side; all submission and dependence on the other.

You remember how, in the face of many temptations, that attitude was maintained. The very message which he had to carry was full of temptations to a self-seeking man to assert himself. You remember the almost rough No!' with which, reiteratedly, he met the suggestions of the deputation from Jerusalem that sought to induce him to say that he was more than he knew himself to be, and how he stuck by that infinitely humble and beautiful saying, I am a voice'--that is all. You remember how the whole nation was in a kind of conspiracy to tempt him to assert himself, and was ready to break into a flame if he had dropped a spark, for all men were musing in their heart whether he was the Christ or not,' and all the lawless and restless elements would have been only too glad to gather round him, if he had declared himself the Messiah. Remember how his own disciples came to him, and tried to play upon his jealousy and to induce him to assert himself: Master, He whom thou didst baptize'--and so didst give Him the first credentials that sent men on His course--has outstripped thee, and all men are coming to Him.' And you remember the lovely answer that opened such depths of unexpected tenderness in the rough nature: He that hath the bride is the bridegroom; the friend of the bridegroom heareth the voice; and that is enough to fill my cup with joy to the very brim.' And what conceptions of Jesus Christ had John, that he thus bowed his lofty crest before Him, and softened his heart into submission almost abject? He knew Him to be the coming Judge, with the fan in His hand, who could baptize with fire, and he knew Him to be the Lamb of God which taketh away the sin of the world.' Therefore he fell before Him.

Brethren, we shall not be great in the sight of the Lord' unless we copy that example of utter self-abnegation before Jesus Christ. Thomas a Kempis says somewhere, He is truly great who is small in his own sight, and thinks nothing of the giddy heights of worldly honour.' You and I know far more of Jesus Christ than John the Baptist did. Do we bow ourselves before Him as he did? The Source from which he drew his greatness is open to us all. Let us begin with the recognition of the Lamb of God that takes away the world's sin, and with it ours. Let the thought of what He is, and what He has done for us, bow us in unfeigned submission. Let it shatter all dreams of our own importance or our own desert. The vision of the Lamb of God, and it only, will crush in our hearts the serpent's eggs of self-esteem and self-regard.

Then, let our closeness to Jesus Christ, and our experience of His power, kindle in us the fiery enthusiasm with which He baptizes all His true servants, and let it because we know the sweetnesses that excel, take from us all liability to be tempted away by the vulgar and coarse delights of earth and of sense. Let us keep ourselves clear of the babble that is round about us, and be strong because we grasp Christ's hand.

I have been speaking about no characteristic which may not be attained by any man, woman, or child amongst us. The least in the kingdom of heaven' may be greater than John. It is a poor ambition to seek to be called great.' It is a noble desire to be great in the sight of the Lord.' And if we will keep ourselves close to Jesus Christ that will be attained. It will matter very little what men think of us, if at last we have praise from the lips of Him who poured such praise on His servant. We may, if we will. And then it will not hurt us though our names on earth be dark and our memories perish from among men.

Of so much fame in heaven expect the meed.'


And Mary said, My soul doth magnify the Lord, 47. And my spirit hath rejoiced in God my Saviour. 48. For He hath regarded the low estate of His hand-maiden: for, behold, from henceforth all generations shall call me blessed. 49. For He that is mighty hath done to me great things; and holy is His name, 50. And His mercy is on them that fear Him from generation to generation. 51. He hath shewed strength with His arm: He hath scattered the proud in the imagination of their hearts. 52. He hath put down the mighty from their seats, and exalted them of low degree. 53. He hath filled the hungry with good things; and the rich He hath sent empty away. 54. He hath holpen His servant Israel, in remembrance of His mercy; 55. As He spake to our fathers, to Abraham, and to his seed for ever.'--LUKE i. 46-55.

Birds sing at dawn and sunrise. It was fitting that the last strains of Old Testament psalmody should prelude the birth of Jesus. To disbelievers in the Incarnation the hymns of Mary and Zacharias are, of course, forgeries; but if it be true nothing can be more natural' than these. The very features in this song, which are appealed to as proof of its being the work of some unknown pious liar or dishonest enthusiast, really confirm its genuineness. Critics shake their heads over its many quotations and allusions to Hannah's song and to other poetical parts of the Old Testament, and declare that these are fatal to its being accepted as Mary's. Why? must the simple village maiden be a poetess because she is the mother of our Lord? What is more likely than that she should cast her emotions into forms so familiar to her, and especially that Hannah's hymn should colour hers? These old psalms provided the mould into which her glowing emotions almost instinctively would run, and the very absence of originality' in the song favours its genuineness.

Another point may be noticed as having a similar bearing; namely, the very general and almost vague outline of the consequences of the birth, which is regarded as being the consummation to Israel of the mercy promised to the fathers. Could such a hymn have been written when sad experience showed how the nation would reject their Messiah, and ruin themselves thereby? Surely the anticipations which glow in it bear witness to the time when they were cherished, as prior to the sad tragedy which history unfolded. Little does Mary as yet know that a sword shall pierce through' her own soul also,' and that not only will all generations' call her blessed,' but that one of her names will be Our Lady of Sorrows.' For her and for us, the future is mercifully veiled. Only one eye saw the shadow of the Cross stretching black and grim athwart the earliest days of Jesus, and that eye was His own. How wonderful the calmness with which He pressed towards that mark' during all His earthly life!

The hymn is sometimes divided into four strophes or sections: first, the expression of devout emotion (vs. 46-48a); second, the great fact from which they arise (vs. 48b-50); third, the consequences of the fact (vs. 51-53); fourth, its aspect to Israel as fulfilment of promise. This division is, no doubt, in accordance with the course of thought, but is perhaps somewhat too artificial for our purposes; and we may rather simply note that in the earlier part the personal element is present, and that in the later it fades entirely, and the mighty deeds of God alone fill the meek singer's eye and lips. We may consider the lessons of these two halves.

I. The more personal part extends to the end of verse 50. It contains three turnings or strophes, the first two of which have two clauses each, and the third three. The first is verses 46 and 47, the purely personal expression of the glad emotions awakened by Elisabeth's presence and salutation, which came to Mary as confirmation of the angel's annunciation. Not when Gabriel spoke, but when a woman like herself called her mother of my Lord,' did she break into praise. There is a deep truth there. God's voice is made more sure to our weakness when it is echoed by human lips, and our inmost hopes attain substance when they are shared and spoken by another. We need not attribute to the maiden from Nazareth philosophical accuracy when she speaks of her soul' and spirit.' Her first words are a burst of rapturous and wondering praise, in which the full heart runs over. Silence is impossible, and speech a relief. They are not to be construed with the microscopic accuracy fit to be applied to a treatise on psychology. All that is within' her praises and is glad. She does not think so much of the stupendous fact as of her own meekly exultant heart, and of God, to whom its outgoings turn. There are moods in which the devout soul dwells on its own calm blessedness and on God, its source, more directly than on the gift which brings it. Note the twofold act--magnifying and rejoicing. We magnify God when we take into our vision some fragment more of the complete circle of His essential greatness, or when, by our means, our fellows are helped to do so. The intended effect of all His dealings is that we should think more nobly--that is, more worthily--of Him. The fuller knowledge of His friendly greatness leads to joy in Him which makes the spirit bound as in a dance--for such is the meaning of the word rejoice'--and which yet is calm and deep. Note the double name of God--Lord and Saviour. Mary bows in lowly obedience, and looks up in as lowly, conscious need of deliverance, and beholding in God both His majesty and His grace, magnifies and exults at once.

Verse 48 is the second turn of thought, containing, like the former, two clauses. In it she gazes on her great gift, which, with maiden reserve, she does not throughout the whole hymn once directly name. Here the personal element comes out more strongly. But it is beautiful to note that the lowliness' is in the foreground, and precedes the assurance of the benedictions of all generations. The whole is like a murmur of wonder that such honour should come to her, so insignificant, and the behold' of the latter half verse is an exclamation of surprise. In unshaken meekness of steadfast obedience, she feels herself the handmaid of the Lord.' In undisturbed humility, she thinks of her low estate,' and wonders that God's eye should have fallen on her, the village damsel, poor and hidden. A pure heart is humbled by honour, and is not so dazzled by the vision of future fame as to lose sight of God as the source of all. Think of that simple young girl in her obscurity having flashed before her the certainty that her name would be repeated with blessing till the world's end, and then thus meekly laying her honours down at God's feet. What a lesson of how to receive all distinctions and exaltations!

Verses 49 and 50 end this part, and contain three clauses, in which the personal disappears, and only the thought of God's character as manifested in His wonderful act remains. It connects indeed with the preceding by the to me' of verse 49; but the main subject is the new revelation, which is not confined to Mary, of the threefold divine glory fused into one bright beam, in the Incarnation. Power, holiness, eternal mercy, are all there, and that in deeper and more wondrous fashion than Mary knew when she sang. The words are mostly quotations from the Old Testament, but with new application and meaning. But even Mary's anticipations fell far short of the reality of that power in weakness, that holiness mildly blended with tenderest pity and pardoning love; that mercy which for all generations was to stretch not only to them that fear Him,' but to rebels, whom it would make friends. She saw but dimly and in part. We see more plainly all the rays of divine perfection meeting in, and streaming out to, the whole world, from her Son the effulgence of the Father's glory.'

II. The second part of the song is a lyric anticipation of the historical consequences of the appearance of the Messiah, cast into forms ready to the singer's hand, in the strains of Old Testament prophecy. The characteristics of Hebrew poetry, its parallelism, its antitheses, its exultant swing, are more conspicuous here than in the earlier half. The main thought of verses 51 to 53 is that the Messiah would bring about a revolution, in which the high would be cast down and the humble exalted. This idea is wrought out in a threefold antithesis, of which the first pair must have one member supplied from the previous verse. Those who fear Him' are opposed to the proud in the imagination of their hearts.' These are thought of as an army of antagonists to God and His anointed, and thus the word scattered' acquires great poetic force, and reminds us of many a psalm, such as the Second and One hundred and tenth, where Messiah is a warrior.

The next pair represent the antithesis as being that of social degree, and in it there may be traced a glance at Herod the King' and the depressed line of David, to which the singer belonged, while the meaning must not be confined to that. The third pair represent the same opposites under the guise of poverty and riches. Mary is not to be credited with purely spiritual views in these contrasts, nor to be discredited with purely material ones. She, no doubt, thought of her own oppressed nation as mainly meant by the hungry and lowly; but like all pious souls in Israel, she must have felt that the lowliness and hunger which Messiah was to ennoble and satisfy, meant a condition of spirit conscious of weakness and sin, and eagerly desiring a higher good and food than earth could give. So much she had learned from many a psalm and prophet. So much the Spirit which inspired psalmist and prophet spoke in her lowly and exultant heart now. But the future was only revealed to her in this wide, general outline. Details of manner and time were all still blank. The broad truth which she foretold remains one of the salient historical results of Christ's coming, and is the universal condition of partaking of His gifts. He has been, and is, the most revolutionary force in history; for without Him society is constituted on principles the reverse of the true, and as the world, apart from Jesus, is down-side up, the mission of His gospel is to turn it upside-down, and so bring the right side uppermost. The condition of receiving anything from Him is the humble recognition of emptiness and need. If princes on their thrones will come to Him just in the same way as the beggar on the dunghill does, they will very probably be allowed to stay on them; and if the rich man will come to Him as poor and in need of all things, he will not be sent empty away.' But Christ is a discriminating Christ, and as the prophet said long before Mary, I . . . will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy. I will feed them with judgment.'

The last turn in the song celebrates the faithfulness of God to His ancient promises, and His help by His Messiah to Israel. The designation of Israel as His servant' recalls the familiar name in Isaiah's later prophecies. Mary sees in the great wonder of her Son's birth the accomplishment of the hopes of ages, and an assurance of God's mercy as for ever the portion of the people. We cannot tell how far she had learned that Israel was to be counted, not by descent but disposition. But, in any case, her eyes could not have embraced the solemn facts of her Son's rejection by His and her people. No shadows are yet cast across the morning of which her song is the herald. She knew not the dark clouds of thunder and destruction that were to sweep over the sky. But the end has not yet come, and we have to believe still that the evening will fulfil the promise of the morning, and all Israel shall be saved,' and that the mercy which was promised from of old to Abraham and the fathers, shall be fulfilled at last and abide with their seed for ever.


And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68. Blessed be the Lord God of Israel; for He hath visited and redeemed His people, 69. And hath raised up an horn of salvation for us in the house of His servant David; 70. As He spake by the mouth of His holy prophets, which have been since the world began; 71. That we should be saved from our enemies, and from the hand of all that hate us; 72. To perform the mercy promised to our fathers, and to remember His holy covenant, 73. The oath which He sware to our father Abraham, 74. That He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, 75. In holiness and righteousness before Him, all the days of our life. 76. And thou, child, shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; 77. To give knowledge of salvation unto His people, by the remission of their sins, 78. Through the tender mercy of our God; whereby the day-spring from on high hath visited us, 79. To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.'--LUKE i. 67-80.

Zacharias was dumb when he disbelieved. His lips were opened when he believed. He is the last of the Old Testament prophets, [Footnote: In the strictest sense, John the Baptist was a prophet of the Old dispensation, even though he came to usher in the New. (See Matt. xi. 9-11.) In the same sense, Zacharias was the last prophet of the Old dispensation, before the coming of his son to link the Old with the New.] and as standing nearest to the Messiah, his song takes up the echoes of all the past, and melts them into a new outpouring of exultant hope. The strain is more impassioned than Mary's, and throbs with triumph over our enemies,' but rises above the mere patriotic glow into a more spiritual region. The complete subordination of the personal element is very remarkable, as shown by the slight and almost parenthetical reference to John. The father is forgotten in the devout Israelite. We may take the song as divided into three portions: the first (vs. 68-75) celebrating the coming of Messiah, with special reference to its effect in freeing Israel from its foes; the second (vs. 76, 77), the highly dramatic address to his unconscious child' the third (vs. 78, 79) returns to the absorbing thought of the Messiah, but now touches on higher aspects of His coming as the Light to all who sit in darkness.

I. If we remember that four hundred dreary years, for the most part of which Israel had been groaning under a foreign yoke, had passed since the last of the prophets, and that during all that time devout eyes had looked wearily for the promised Messiah, we shall be able to form some faint conception of the surprise and rapture which filled Zacharias's spirit, and leaps in his hymn at the thought that now, at last, the hour had struck, and that the child would soon be born who was to fulfil the divine promises and satisfy fainting hopes. No wonder that its first words are a burst of blessing of the God of Israel.' The best expression of joy, when long-cherished desires are at last on the eve of accomplishment, is thanks to God. How short the time of waiting seems when it is past, and how needless the impatience which marred the waiting! Zacharias speaks of the fact as already realised. He must have known that the Incarnation was accomplished; for we can scarcely suppose that the emphatic tenses hath visited, hath redeemed, hath raised' are prophetic, and merely imply the certainty of a future event. He must have known, too, Mary's royal descent; for he speaks of the house of David.'

A horn' of salvation is an emblem taken from animals, and implies strength. Here it recalls several prophecies, and as a designation of the Messiah, shadows forth His conquering might, all to be used for deliverance to His people. The vision before Zacharias is that of a victor king of Davidic race, long foretold by prophets, who will set Israel free from its foreign oppressors, whether Roman or Idumean, and in whom God Himself visits and redeems His people.' There are two kinds of divine visitations--one for mercy and one for judgment. What an unconscious witness it is of men's evil consciences that the use of the phrase has almost exclusively settled down upon the latter meaning! In verses 71-75, the idea of the Messianic salvation is expanded and raised. The word salvation' is best construed, as in the Revised Version, as in apposition with and explanatory of horn of salvation.' This salvation has issues, which may also be regarded as God's purposes in sending it. These are threefold: first, to show mercy to the dead fathers of the race. That is a striking idea, and pictures the departed as, in their solemn rest, sharing in the joy of Messiah's coming, and perhaps in the blessings which He brings. We may not too closely press the phrase, but it is more than poetry or imagination. The next issue is God's remembrance of His promises, or in other words, His fulfilment of these. The last is that the nation, being set free, should serve God. The external deliverance was in the eyes of devout men like Zacharias precious as a means to an end. Political freedom was needful for God's service, and was valuable mainly as leading to that. The hymn rises far above the mere impatience of a foreign yoke. Freedom to worship God,' and God worshipped by a ransomed nation, are Zacharias's ideal of the Messianic times.

Note his use of the word for priestly service.' He, a priest, has not forgotten that by original constitution all Israel was a nation of priests; and he looks forward to the fulfilment at last of the ideal which so soon became impracticable, and possibly to the abrogation of his own order in the universal priesthood. He knew not what deep truths he sang. The end of Christ's coming, and of the deliverance which He works for us from the hand of our enemies, cannot be better stated than in these words. We are redeemed that we may be priests unto God. Our priestly service must be rendered in holiness and righteousness,' in consecration to God and discharge of all obligations; and it is to be no interrupted or occasional service, like Zacharias's, which occupied but two short weeks in the year, and might never again lead him within the sanctuary, but is to fill with reverent activity and thankful sacrifice all our days. However this hymn may have begun with the mere external conception of Messianic deliverance, it rises high above that here, and will still further soar beyond it. We may learn from this priest-prophet, who anticipated the wise men and brought his offerings to the unborn Christ, what Christian salvation is, and for what it is given us.

II. There is something very vivid and striking in the abrupt address to the infant, who lay, all unknowing, in his mother's arms. The contrast between him as he was then and the work which waited him, the paternal wonder and joy which yet can scarcely pause on the child, and hurries on to fancy him in the years to come, going herald-like before the face of the Lord, the profound prophetic insight into John's work, are all noteworthy. The Baptist did prepare the way' by teaching that the true salvation' was not to be found in mere deliverance from the Roman yoke, but in remission of sin.' He thus not only gave knowledge of salvation,' in the sense that he announced the fact that it would be given, but also in the sense that he clearly taught in what it consisted. John was no preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awake the consciousness of sin, and so to kindle desires for a salvation which was deliverance from sin, the only yoke which really enslaves. Zacharias the blameless' saw what the true bondage of the nation was, and what the work both of the Deliverer and of His herald must be. We need to be perpetually reminded of the truth that the only salvation and deliverance which can do us any good consist in getting rid, by pardon and by holiness, of the cords of our sins.

III. The thoughts of the Forerunner and his office melt into that of the Messianic blessings from which the singer cannot long turn away. In these closing words, we have the source, the essential nature, and the blessed results of the gift of Christ set forth in a noble figure, and freed from the national limitations of the earlier part of the hymn. All comes from the bowels of mercy of our God,' as Zacharias, in accordance with Old Testament metaphor, speaks, allocating the seat of the emotions which we attribute to the heart. Conventional notions of delicacy think the Hebrew idea coarse, but the one allocation is just as delicate as the other. We can get no deeper down or farther back into the secret springs of things than this--that the root cause of all, and most especially of the mission of Christ, is the pitying love of God's heart. If we hold fast by that, the pain of the riddle of the world is past, and the riddle itself more than half solved. Jesus Christ is the greatest gift of that love, in which all its tenderness and all its power are gathered up for our blessing.

The modern civilised world owes most of its activity to the quickening influence of Christianity. The dayspring visits us that it may shine on us, and it shines that it may guide us into the way of peace.' There can be no wider and more accurate description of the end of Christ's mission than this--that all His visitation and enlightenment are meant to lead us into the path where we shall find peace with God, and therefore with ourselves and with all mankind. The word peace,' in the Old Testament, is used to include the sum of all that men require for their conscious well-being. We are at rest only when all our relations with God and the outer world are right, and when our inner being is harmonised with itself, and supplied with appropriate objects. To know God for our friend, to have our being fixed on and satisfied in Him, and so to be reconciled to all circumstances, and a friend of all men--this is peace; and the path to such a blessed condition is shown us only by that Sun of Righteousness whom the loving heart of God has sent into the darkness and torpor of the benighted wanderers in the desert. The national reference has faded from the song, and though it still speaks of us' and our,' we cannot doubt that Zacharias both saw more deeply into the salvation which Christ would bring than to limit it to breaking an earthly yoke, and deemed more worthily and widely of its sweep, than to confine it within narrower bounds than the whole extent of the dreary darkness which it came to banish from all the world.


The day-spring from on high hath visited us, 79. To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.'--LUKE i. 78, 79.

As the dawn is ushered in by the notes of birds, so the rising of the Sun of Righteousness was heralded by song, Mary and Zacharias brought their praises and welcome to the unborn Christ, the angels hovered with heavenly music over His cradle, and Simeon took the child in his arms and blessed it. The human members of this choir may be regarded as the last of the psalmists and prophets, and the first of Christian singers. The song of Zacharias, from which my text is taken, is steeped in Old Testament allusions, and redolent of the ancient spirit, but it transcends that. Its early part is purely national, and hails the coming of the Messiah chiefly as the deliverer of Israel from foreign oppressors, though even in it their deliverance is regarded mostly as the means to an end, and the end one very appropriate on the lips of a priestly prophet--viz. sacerdotal service by the whole nation in holiness and righteousness all their days.'

But in this latter portion, which is separated from the former by the pathetic, incidental, and slight reference to the singer's own child, the national limits are far surpassed. The song soars above them, and pierces to the very heart and kernel of Christ's work. The dayspring from on high hath visited us, to give light to them that sit in darkness and the shadow of death, to guide our feet into the way of peace.' Nothing deeper, nothing wider, nothing truer about the mission and issue of Christ's coming could be spoken. And thus we have to look at the three things that lie in this text, as bearing upon our conceptions of Christ and His work--the darkness, the dawn, and the directing light.

I. The darkness.

Zacharias, as becomes the last of the prophets, and a man whose whole religious life was nourished upon the ancient Scriptures, speaks almost entirely in Old Testament phraseology in this song. And his description of them that sit in darkness and the shadow of death' is taken almost verbally from the great words from the Book of the Prophet Isaiah, who speaks, in immediate connection with his prophecy of the coming of the Christ, of the people that walk in darkness and them that dwell,' or sit, in the shadow of death, upon whom the light hath shined.'

The picture that rises before us is that of a group of travellers benighted, bewildered, huddled together in the dark, afraid to move for fear of pitfalls, precipices, wild beasts, and enemies; and so sighing for the day and compelled to be inactive till it comes. That is the picture of humanity apart from Jesus Christ, a darkness so intense, so tragic, that it is, as it were, the very shadow of the ultimate and essential darkness which is death, and in it men are sitting torpid, unable to find their way and afraid to move.

Now darkness, all the world over, is the emblem of three things--ignorance, impurity, sorrow. And all men who are rent away from Jesus Christ, or on whom His beams have not yet fallen, this text tells us, have that triple curse lying upon them.

Ignorance. Think of what, without Jesus Christ, the world has deemed of the unseen, and of the God, if there be a God, that may inhabit there. He has been to them a great Peradventure, a great Terror, a great Inscrutable, a stone-eyed Fate, a thin, nebulous Nothing, with no emotion, no attributes, no heart, no ear to hear, the nearest approach to nonentity, according to the despairing saying of a master of philosophy, that pure Being is equal to pure Nothing.' And if all men do not rise to such heights of melancholy abstraction as that, still how little there is of blessed certainty, how little clearness of conception of a Divine Person that turns to us with love and tenderness in His heart, apart from Christ and His teaching! If you take away from civilised men all the knowledge of God that they owe to Jesus Christ, what have you left? The ladder by which they climbed is kicked away by a great many people nowadays, but it is to Him that they owe the very conceptions in the name of which some of them turn round and deny Him.

Ignorance of God, ignorance of one's own self and of one's deepest duties, and ignorance of that solemn future, the fact of which is plain to most men, but the how of which is such a blank mystery but for Jesus Christ--these things are elements of the darkness that wraps the world. Go to heathendom if you want to see the problem worked out, as to what men know outside of the revelation which culminates in Jesus Christ. And take your own hearts, dear friends who stand aside from that sweet Lord and light of our lives, and ask yourselves, What do I know, with a certainty which is to me as valid, as--yea! more valid than that given by sense and outward perceptions? What do I know of God that I do not owe to Jesus Christ? Nothing. You may guess much, you may hope a little, you may dread a great deal, you may question more than all, but you will know nothing.

Well, then, further, this solemn emblem stands for impurity. And we have only to consult our own hearts to feel how true it is about us all, that we dwell in a region all darkened, if not by the coarse transgressions which men consent to call sins, yet darkened more subtly and oftentimes more hopelessly by the obscuration of pure selfishness and living to myself and by myself. Wherever that comes, it is like the mists that steal up from some poisonous marsh, and shut out stars and sky, and drape the whole country in a melancholy veil. It is white but it is poisonous, it is white but it is darkness all the same. There are other kinds of sin than the sins that break the Ten Commandments; there are other kinds of sin than the sins that the world takes cognisance of. The worst poisons are the tasteless ones, and colourless gases are laden with fatal power. We may walk in a darkness that may be felt, though there be nothing in our lives that men call sin, and little there of which our consciences are as yet educated enough to be ashamed. Rent from God, man lives to himself, and so is sunk in darkness.

And what shall I say about the third of the doleful triad of which this pregnant emblem is the recognised symbol all the world over? Surely, though earth be full of blessing, and life of possibilities of joy, no man travels very far along the road without feeling that the burden of sorrow is a burden that we all have to carry. There are blessings in plenty, there is mirth more than enough. There is the laughter' which is the crackling of thorns' under a pot. There are plenty of distractions and amusements, blessings more plentiful than hope' but yet the ground tone of every human life, when the first flush of inexperience and novelty has worn off, apart from God, is sadness, conscious of itself sometimes, and driven to all manner of foolish attempts at forgetfulness, unconscious of itself sometimes, and knowing not what is the disease of which it languishes. There it is, like some persistent minor in a great piece of music, wailing on through all the embroidery and lightsomeness of the cheerfuller and loftier notes. Every heart knoweth its own bitterness,' and every heart has a bitterness of its own to know.

I do not understand how it is that men who have no religion in them can bear their own sorrows and see their neighbours' and not go mad. Sometimes the world seems to me to be moving round its central sun with a doleful atmosphere of sighs wherever it goes, and all the mirth and stir and bustle are but like a thin crust of grass with flowers upon it, cast across the sulphurous depths of some volcano that may slumber for a while, but is there all the same.

Brother! you and I, away from Jesus Christ, have to face the certainties of ignorance, of sin, of sorrow--ignorance unenlightened, sin unconquered, sorrow uncomforted.

And then comes the other tragic, and yet most picturesque emblem in the representation here: They sit in darkness.' Yes! what can they do, poor creatures? They know not where to go. The light has left them, inactivity is a necessity. And so, with folded hands, they wish for the day, or try to forget the night by lighting some little torch of their own that only serves to make darkness visible, and dies all too soon, leaving them to lie down in sorrow.

But, you say, What nonsense! Inactivity! look at the fierce energy of life in our Western lands.' Well, grant it all, there may be plenty of material activity attendant upon inward stagnation and torpor. But, again, I would like to ask how much of the most godless, commercial, artistic, intellectual activity of so-called civilised and Christian countries is owing to the stimulus and ferment that Jesus Christ brought. If you want to see how true it is that men without Him sit in the darkness, go to heathen lands, and see the stagnation, the torpor, there.

Now, dear brethren, all this is true about us, in the measure in which we do not participate by faith and love, welcoming Him into our hearts in the illumination that Jesus Christ brings. And what I want to do is to lay upon the hearts and consciences of each of us here this thought, that the solemn, tragic picture of my text is the picture of me, separate from Christ, however I may try to conceal it from myself, and to mask it from other people by busying myself with inferior knowledges, by avoiding to listen to the answer that conscience gives to the question as to my moral character, and by befooling myself with noisy joys and tumultuous pleasures, in which there is no pleasure.

II. Now, note secondly, the dayspring, or dawn.

My text, in the part on which I have just been speaking, links itself with ancient Messianic prophecy, and this expression, the dayspring from on high.' also links itself with other prophecies of the same sort. Almost the last word of prophecy before the four centuries of silence which Mary and Zacharias broke, was, Unto you that fear His name shall the Sun of Righteousness arise with healing in His beams.' There can be little doubt, I think, that the allusion of my text is to these all but the last words of the prophet Malachi. For that final chapter of the Old Testament colours the song both of Mary and of Zacharias. And it is to be observed that the Greek translation of the Hebrew uses the same verb, of which the cognate noun is here employed, for the rising of the Sun of Righteousness. The picturesque old English word dayspring' means neither more nor less than sunrising. And it is here used practically as a name for Jesus Christ, who is Himself the Sun, represented as rising over a darkened earth, and yet, with a singular neglect of the propriety of the metaphor, as descending from on high, not to shine on us from the sky, but to visit us' on earth.

Jesus Christ Himself, over and over again, said by implication, and more than once by direct claim, I am the Light of the world.' And my text is the anticipation, perhaps from lips that did not fully understand the whole significance of the prophecy which they spoke, of these later declarations. I have said that the darkness is the emblem of three baleful things, of the converse of which light is the symbol. As the darkness speaks to us of ignorance, so Christ, as the Sun illumines us with the light of the knowledge of the glory of God in the face of Jesus Christ.' For doubt we have blessed certainty, for a far-off God we have the knowledge of God close at hand. For an impassive will or a stony-eyed fate we have the knowledge (and not only the wistful yearning after the knowledge) of a loving heart, warm and throbbing. Our God is no unemotional abstraction, but a living Person who can love, who can pity, and we are speaking more than poetry when we say, God is compassion, and compassion is God. This we know because He that hath seen Me hath seen the Father.' And the solid certainty of a loving God, tender, pitying, mighty to help, quick to hear, ready to forgive, waiting to bless, is borne into our hearts, and comes there, sweet as the sunshine, when we turn ourselves to the light of Christ.

In like manner the darkness, born of our own sin, which wraps our hearts, and shuts out so much that is fair and sweet and strong, will pass away if we turn ourselves to Him. His light pouring into our souls will hurt the eye at first, but it will hurt to cure. The darkness of sin and alienation will pass, and the true light will shine.

The darkness of sorrow--well! it will not cease, but He will smooth the raven down of darkness till it smiles,' and He will bring into our griefs such a spirit of quiet submission as that they shall change into a solemn scorn of ills, and be almost like gladnesses. Peace, which is better than exuberant delight, will come to quiet the sorrow of the soul that trusts in Jesus Christ. The day which is knowledge, purity, gladsomeness, the cheerful day will be ours if we hold by Him. We are all the children of the light and of the day' we are not of the night nor of darkness.'

Brother, it is possible to grope at noontide as in the dark, and in all the blaze of Christ's revelation still to be left in the Cimmerian folds of midnight gloom. You can shut your eyes to the sunshine; have you opened your hearts to its coming?

I cannot dwell (your time will not allow of it) upon the other points connected with this description of the day spring, except just to point out in passing the singular force and depth of the words--which I suppose are more forcible and deep than he who spoke them understood at the time that visitation was described. The dayspring is from on high.' This Sun has come down on to the earth. It has not risen on a far-off horizon, but it has come down and visited us, and walks among us. This Sun, our life-star, hath had elsewhere its setting, and cometh from afar.' For He that rises upon us as the Light of life, hath descended from the heavens, and was, before He appeared amongst men.

And His coming is a divine visitation. The word here hath visited us' (or shall visit us,' as the Revised Version varies it), is chiefly employed in the Old Testament to describe the divine acts of self-revelation, and these, mostly redemptive acts. Zacharias employs it in that sense in the earlier portion of the song, where he says that God hath visited and redeemed His people.' And so from the use of this word we gather these two thoughts--God comes to us when Christ comes to us, and His coming is wondrous, blessed nearness, and nearness to each of us. What is man that Thou shouldst be mindful of him, or the son of man that Thou shouldst visit him?' said the old Psalmist. We say What is man that the Dayspring from on high should come down upon earth, and round His immortal beams, should, as it were, cast the veil and obscuration of a human form; and so walk amongst us, the embodied Light and the Incarnate God?' The dayspring from on high hath visited us.'

III. Lastly, note the directing by the light.

To guide our feet into the way of peace.' This Sun stoops to the office of the star that moved before the wise men and hovered over His cradle, and becomes to each individual soul a guide and director. The picture of my text, I suppose, carries us on to the morning, when the benighted travellers catch the first gleams of the rising sun and resume their activity, and there is a cheerful stir through the encampment and the way is open before them once more, and they are ready to walk in it. The force of the metaphor, however, implies more than that, for it speaks to us of the wonder that this universal Light should become the special guide of each individual soul, and should not merely hang in the heavens, to cast the broad radiance of its beams over the whole surface of the earth, but should move before each man, a light unto his feet and a lamp to his path, in special manifestation to him of his duty and his life's pilgrimage.

There is only one way of peace, and that is to follow His beams and to be directed by His preceding us. Then we shall realise the most indispensable of all the conditions of peace--Christ brings you and me the reconciliation which puts us at peace with God, which is the foundation of all other tranquillity. And He will guide docile feet into the way of peace in yet another fashion--in that the following of His example, the cleaving to Him, the holding by His skirts or by His hand, and the treading in His footsteps, is the only way by which the heart can receive the solid satisfaction in which it rests, and the conscience can cease from accusing and stinging. The way of wisdom is a path of pleasantness and a way of peace. Only they who walk in Christ's footsteps have quiet hearts and are at amity with God, in concord with themselves, friends of mankind, and at peace with circumstances. There is no strife within, no strained relations or hostile alienation to God, no gnawing unrest of unsatisfied desires, no pricks of accusing conscience; for the man who puts his hand into Christ's hand, and says, Order Thou my footsteps by Thy word' Where Thou goest I will go, and what Thou commandest I will do.'

Brother, put thy hand out from the darkness and clasp His, and the darkness shall be light about thee' and He will fulfil His own promise when He said, I am the Light of the world. He that followeth Me shall not walk in darkness, but shall have the Light of life.


And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid. 10. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. 12. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14. Glory to God in the highest, and on earth peace, good will toward men. 15. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17. And when they had seen it, they made known abroad the saying which was told them concerning this child. 18. And all they that heard it wondered at those things which were told them by the shepherds. 19. But Mary kept all these things, and pondered them in her heart. 20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.'--LUKE ii. 8-20.The central portion of this passage is, of course, the angels' message and song, the former of which proclaims the transcendent fact of the Incarnation, and the latter hymns its blessed results. But, subsidiary to these, the silent vision which preceded them and the visit to Bethlehem which followed are to be noted. Taken together, they cast varying gleams on the great fact of the birth of Jesus Christ.

Why should there be a miraculous announcement at all, and why should it be to these shepherds? It seems to have had no effect beyond a narrow circle and for a time. It was apparently utterly forgotten when, thirty years after, the carpenter's Son began His ministry. Could such an event have passed from memory, and left no ripple on the surface? Does not the resultlessness cast suspicion on the truthfulness of the narrative? Not if we duly give weight to the few who knew of the wonder; to the length of time that elapsed, during which the shepherds and their auditors probably died; to their humble position, and to the short remembrance of extraordinary events which have no immediate consequences. Joseph and Mary were strangers in Bethlehem. Christ never visited it, so far as we know. The fading of the impression cannot be called strange, for it accords with natural tendencies; but the record of so great an event, which was entirely ineffectual as regards future acceptance of Christ's claims, is so unlike legend that it vouches for the truth of the narrative. An apparent stumbling-block is left, because the story is true.

Why then, the announcement at all, since it was of so little use? Because it was of some; but still more, because it was fitting that such angel voices should attend such an event, whether men gave heed to them or not; and because, recorded, their song has helped a world to understand the nature and meaning of that birth. The glory died off the hillside quickly, and the music of the song scarcely lingered longer in the ears of its first hearers; but its notes echo still in all lands, and every generation turns to them with wonder and hope.

The selection of two or three peasants as receivers of the message, the time at which it was given, and the place, are all significant. It was no unmeaning fact that the glory of the Lord' shone lambent round the shepherds, and held them and the angel standing beside them in its circle of light. No longer within the secret shrine, but out in the open field, the symbol of the Divine Presence glowed through the darkness; for that birth hallowed common life, and brought the glory of God into familiar intercourse with its secularities and smallnesses. The appearance to these humble men as they sat simply chatting in a rustic row symbolised the destination of the Gospel for all ranks and classes.

The angel speaks by the side of the shepherds, not from above. His gentle encouragement Fear not!' not only soothes their present terror, but has a wider meaning. The dread of the Unseen, which lies coiled like a sleeping snake in all hearts, is utterly taken away by the Incarnation. All messages from that realm are thenceforward tidings of great joy,' and love and desire may pass into it, as all men shall one day pass, and both enterings may be peaceful and confident. Nothing harmful can come out of the darkness, from which Jesus has come, into which He has passed, and which He fills.

The great announcement, the mightiest, most wonderful word that had ever passed angels' immortal lips, is characterised as great joy' to all the people,' in which designation two things are to be noted--the nature and the limitation of the message. In how many ways the Incarnation was to be the fountain of purest gladness was but little discerned, either by the heavenly messenger or the shepherds. The ages since have been partially learning it, but not till the glorified joy' of heaven swells redeemed hearts will all its sorrow-dispelling power be experimentally known. Base joys may be basely sought, but His creatures' gladness is dear to God, and if sought in God's way, is a worthy object of their efforts.

The world-wide sweep of the Incarnation does not appear here, but only its first destination for Israel. This is manifest in the phrase all the people,' in the mention of the city of David' and in the emphatic you,' in contradistinction both from the messenger, who announced what he did not share, and Gentiles, to whom the blessing was not to pass till Israel had determined its attitude to it.

The titles of the Infant tell something of the wonder of the birth, but do not unfold its overwhelming mystery. Magnificent as they are, they fall far short of The Word was made flesh.' They keep within the circle of Jewish expectation, and announce that the hopes of centuries are fulfilled. There is something very grand in the accumulation of titles, each greater than the preceding, and all culminating in that final Lord.' Handel has gloriously given the spirit of it in the crash of triumph with which that last word is pealed out in his oratorio. Saviour' means far more than the shepherds knew; for it declares the Child to be the deliverer from all evil, both of sin and sorrow, and the endower with all good, both of righteousness and blessedness. The Christ' claims that He is the fulfiller of prophecy, perfectly endowed by divine anointing for His office of prophet, priest, and king--the consummate flower of ancient revelation, greater than Moses the law-giver, than Solomon the king, than Jonah the prophet. The Lord' is scarcely to be taken as the ascription of divinity, but rather as a prophecy of authority and dominion, implying reverence, but not unveiling the deepest secret of the entrance of the divine Son into humanity. That remained unrevealed, for the time was not yet ripe.

There would be few children of a day old in a little place like Bethlehem, and none but one lying in a manger. The fact of the birth, which could be verified by sight, would confirm the message in its outward aspect, and thereby lead to belief in the angel's disclosure of its inward character. The sign' attested the veracity of the messenger, and therefore the truth of all his word--both of that part of it capable of verification by sight and that part apprehensible by faith.

No wonder that the sudden light and music of the multitude of the heavenly host' flashed and echoed round the group on the hillside. The true picture is not given when we think of that angel choir as floating in heaven. They stood in their serried ranks round the shepherds and their fellows on the solid earth, and the night was filled with music,' not from overhead, but from every side. Crowding forms became all at once visible within the encircling glory,' on every face wondering gladness and eager sympathy with men, from every lip praise. Angels can speak with the tongues of men when their theme is their Lord become man, and their auditors are men. They hymn the blessed results of that birth, the mystery of which they knew more completely than they were yet allowed to tell.

As was natural for them, their praise is first evoked by the result of the Incarnation in the highest heavens. It will bring glory to God' there; for by it new aspects of His nature are revealed to those clear-eyed and immortal spirits who for unnumbered ages have known His power, His holiness, His benignity to unfallen creatures, but now experience the wonder which more properly belongs to more limited intelligences, when they behold that depth of condescending Love stooping to be born. Even they think more loftily of God, and more of man's possibilities and worth, when they cluster round the manger, and see who lies there.

On earth peace.' The song drops from the contemplation of the heavenly consequences to celebrate the results on earth, and gathers them all into one pregnant word, Peace.' What a scene of strife, discord, and unrest earth must seem to those calm spirits! And how vain and petty the struggles must look, like the bustle of an ant-hill! Christ's work is to bring peace into all human relations, those with God, with men, with circumstances, and to calm the discords of souls at war with themselves. Every one of these relations is marred by sin, and nothing less thorough than a power which removes it can rectify them. That birth was the coming into humanity of Him who brings peace with God, with ourselves, with one another. Shame on Christendom that nineteen centuries have passed, and men yet think the cessation of war is only a pious imagination'! The ringing music of that angel chant has died away, but its promise abides.

The symmetry of the song is best preserved, as I humbly venture to think, by the old reading as in the Authorised Version. The other, represented by the Revised Version, seems to make the second clause drag somewhat, with two designations of the region of peace. The Incarnation brings God's good will' to dwell among men. In Christ, God is well pleased; and from Him incarnate, streams of divine complacent love pour out to freshen and fertilise the earth.

The disappearance of the heavenly choristers does not seem to have been so sudden as their appearance. They went away from them into heaven,' as if leisurely, and so that their ascending brightness was long visible as they rose, and attestation was thereby given to the reality of the vision. The sleeping village was close by, and as soon as the last gleam of the departing light had faded in the depths of heaven, the shepherds went with haste,' untimely as was the hour. They would not have much difficulty in finding the inn and the manger. Note that they do not tell their story till the sight has confirmed the angel message. Their silence was not from doubt; for they say, before they had seen the child, that this thing' is come to pass,' and are quite sure that the Lord has told it them. But they wait for the evidence which shall assure others of their truthfulness.

There are three attitudes of mind towards God's revelation set forth in living examples in the closing verses of the passage. Note the conduct of the shepherds, as a type of the natural impulse and imperative duty of all possessors of God's truth. Such a story as they had to tell would burn its way to utterance in the most reticent and shyest. But have Christians a less wonderful message to deliver, or a less needful one? If the spectators of the cradle could not be silent, how impossible it ought to be for the witnesses of the Cross to lock their lips!

The hearers of the story did what, alas! too many of us do with the Gospel. They wondered,' and stopped there. A feeble ripple of astonishment ruffled the surface of their souls for a moment; but like the streaks on the sea made by a catspaw of wind, it soon died out, and the depths were unaffected by it.

The antithesis to this barren wonder is the beautiful picture of the Virgin's demeanour. She kept all these sayings, and pondered them in her heart.' What deep thoughts the mother of the Lord had, were hers alone. But we have the same duty to the truth, and it will never disclose its inmost sweetness to us, nor take so sovereign a grip of our very selves as to mould our lives, unless we too treasure it in our hearts, and by patient brooding on it understand its hidden harmonies, and spread our souls out to receive its transforming power. A non-meditative religion is a shallow religion. But if we hide His word in our hearts, and often in secret draw out our treasure to count and weigh it, we shall be able to speak out of a full heart, and like these shepherds, to rejoice that we have seen even as it was spoken unto us.


. . . The babe lying in a manger. . .'--LUKE ii. 16.

. . . While He blessed them, He was parted from them, and carried up into heaven. . .'--LUKE xxiv. 51.

This same Jesus. . . shall so come in like manner as ye have seen Him go. . .'--ACTS i. 11.

These three fragments, which I have ventured to isolate and bring together, are all found in one author's writings. Luke's biography of Jesus stretches from the cradle in Bethlehem to the Ascension from Olivet. He narrates the Ascension twice, because it has two aspects. In one it looks backward, and is necessary as the completion of what was begun in the birth. In one it looks forward, and makes necessary, as its completion, that coming which still lies in the future. These three stand up, like linked summits in a mountain. We can understand none of them unless we embrace them all. If the story of the birth is true, a life so begun cannot end in an undistinguished death like that of all men. And if the Ascension from Olivet is true, that cannot close the history of His relations to men. The creed which proclaims He was born of the Virgin Mary' must go on to say . . . He ascended up into heaven' and cannot pause till it adds . . . From thence He shall come to judge the quick and the dead.' So we have then three points to consider in this sermon.

I. Note first, the three great moments.

The thing that befell at Bethlehem, in the stable of the inn, was a commonplace and insignificant enough event looked at from the outside: the birth of a child to a young mother. It had its elements of pathos in its occurring at a distance from home, among the publicity and discomforts of an inn stable, and with some cloud of suspicion over the mother's fair fame. But the outside of a fact is the least part of it. A little film of sea-weed floats upon the surface, but there are fathoms of it below the water. Men said, A child is born.' Angels said, and bowed their faces in adoration, The Word has become flesh'. The eternal, self-communicating personality in the Godhead, passed voluntarily into the condition of humanity. Jesus was born, the Son of God came. Only when we hold fast by that great truth do we pierce to the centre of what was done in that poor stable, and possess the key to all the wonders of His life and death.

From the manger we pass to the mountain. A life begun by such a birth cannot be ended, as I have said, by a mere ordinary death. The Alpha and the Omega of that alphabet must belong to the same fount of type. A divine conformity forbids that He who was born of the Virgin Mary should have His body laid to rest in an undistinguished grave. And so what Bethlehem began, Olivet carries on.

Note the circumstances of this second of these great moments. The place is significant. Almost within sight of the city, a stone's throw probably from the home where He had lodged, and where He had conquered death in the person of Lazarus; not far from the turn of the road where the tears had come into His eyes amidst the shouting of the rustic procession, as He had looked across the valley; just above Gethsemane, where He had agonised on that bare hillside to which He had often gone for communion with the Father in heaven. There, in some dimple of the hill, and unseen but by the little group that surrounded Him, He passed from their midst. The manner of the departure is yet more significant than the place. Here were no whirlwind, no chariots and horses of fire, no sudden rapture; but, as the narrative makes emphatic, a slow, leisurely, self-originated floating upwards. He was borne up from them, and no outward vehicle or help was needed; but by His own volition and power He rose towards the heavens. And a cloud received Him out of their sight'--the Shechinah cloud, the bright symbol of the Divine Presence which had shone round the shepherds on the pastures of Bethlehem, and enwrapped Him and the three disciples on the Mount of Transfiguration. It came not to lift Him on its soft folds to the heavens, but in order that, first, He might be plainly seen till the moment that He ceased to be seen, and might not dwindle into a speck by reason of distance; and secondly, that it might teach the truth, that, as His body was received into the cloud, so He entered into the glory which He had with the Father before the world was.' Such was the second of these moments.

The third great moment corresponds to these, is required by them, and crowns them. The Ascension was not only the close of Christ's earthly life which would preserve congruity with its beginning, but it was also the clear manifestation that, as He came of His own will, so He departed by His own volition. I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.' Thus the earthly life is, as it were, islanded in a sea of glory, and that which stretches away beyond the last moment of visibility, is like that which stretched away beyond the first moment of corporeity; the eternal union with the eternal Father. But such an entrance on and departure from earth, and such a career on earth, can only end in that coming again of which the angels spoke to the gazing eleven.

Mark the emphasis of their words. This same Jesus,' the same in His manhood, shall so come, in like manner, as ye have seen Him go.' How much the in like manner' may mean we can scarcely dogmatically affirm. But this, at least, is clear, that it cannot mean less than corporeally visible, locally surrounded by angel-guards, and perhaps, according to a mysterious prophecy, to the same spot from which He ascended. But, at all events, there are the three moments in the manifestation of the Son of God.

II. Look, in the second place, at the threefold phases of our Lord's activity which are thus suggested.

I need not dwell, in more than a sentence or two, on the first of these. Each of these three moments is the inauguration of a form of activity which lasts till the emergence of the next of the triad.

The birth at Bethlehem had, for its consequence and purpose, a threefold end: the revelation of God in humanity, the manifestation of perfect manhood to men, and the rendering of the great sacrifice for the sins of the world. These three--showing us God; showing ourselves as we are and as we may be; as we ought to be, and, blessed be His name, as we shall be, if we observe the conditions; and the making reconciliation for the sins of the whole world--these are the things for which the Babe lying in the manger was born and came under the limitations of humanity.

Turn to the second of the three, and what shall we say of it? That Ascension has for its great purpose the application to men of the results of the Incarnation. He was born that He might show us God and ourselves, and that He might die for us. He ascended up on high in order that the benefits of that Revelation and Atonement might be extended through, and appropriated by, the whole world.

One chief thought which is enforced by the narrative of the Ascension is the permanence, the eternity of the humanity of Jesus Christ. He ascended up where He was before, but He who ascended is not altogether the same as He who had been there before, for He has taken up with Him our nature to the centre of the universe and the throne of God, and there, bone of our bone, and flesh of our flesh,' a true man in body, soul, and spirit, He lives and reigns. The cradle at Bethlehem assumes even greater solemnity when we think of it as the beginning of a humanity that is never laid aside. So we can look confidently to all that blaze of light where He sits, and feel that, howsoever the body of His humiliation may have been changed into the body of His glory, He still remains corporeally and spiritually a true Son of man. Thus the face that looks down from amidst the blaze, though it be as the sun shineth in his strength,' is the old face; and the breast which is girded with the golden girdle is the same breast on which the seer had leaned his happy head; and the hand that holds the sceptre is the hand that was pierced with the nails; and the Christ that is ascended up on high is the Christ that loved and pitied adulteresses and publicans, and took the little child in His gracious arms--The same yesterday, and to-day, and for ever.'

Christ's Ascension is as the broad seal of heaven attesting the completeness of His work on earth. It inaugurates His repose which is not the sign of His weariness, but of His having finished all which He was born to do. But that repose is not idleness. Rather it is full of activity.

On the Cross He shouted with a great voice ere He died, It is finished.' But centuries, perhaps millenniums, yet will have to elapse before the choirs of angels shall be able to chant, It is done: the kingdoms of the world are the kingdoms of God and of His Christ.' All the interval is filled by the working of that ascended Lord whose session at the right hand of God is not only symbolical of perfect repose and a completed sacrifice, but also of perfect activity in and with His servants.

He has gone--to rest, to reign, to work, to intercede, and to prepare a place for us. For if our Brother be indeed at the right hand of God, then our faltering feet may travel to the Throne, and our sinful selves may be at home there. The living Christ, working to-day, is that of which the Ascension from Olivet gives us the guarantee.

The third great moment will inaugurate yet another form of activity as necessary and certain as either of the two preceding. For if His cradle was what we believe it to have been, and if His sacrifice was what Scripture tells us it is, and if through all the ages He, crowned and regnant, is working for the diffusion of the powers of His Cross and the benefits of His Incarnation, there can be no end to that course except the one which is expressed for us by the angels' message to the gazing disciples: He shall so come in like manner as ye have seen Him go. He will come to manifest Himself as the King of the world and its Lord and Redeemer. He will come to inaugurate the great act of Judgment, which His great act of Redemption necessarily draws after it, and Himself be the Arbiter of the fates of men, the determining factor in whose fates has been their relation to Him. No doubt many who never heard His name upon earth will, in that day be, by His clear eye and perfect judgment, discerned to have visited the sick and the imprisoned, and to have done many acts for His sake. And for us who know Him, and have heard His name, the way in which we stand affected in heart and will to Christ reveals and settles our whole character, shapes our whole being, and will determine our whole destiny. He comes, not only to manifest Himself so as that every eye shall see Him,' and to divide the sheep from the goats, but also in order that He may reign for ever and gather into the fellowship of His love and the community of His joys all who love and trust Him here. These are the triple phases of our Lord's activity suggested by the three great moments.

III. Lastly, notice the triple attitude which we should assume to Him and to them.

For the first, the cradle, with its consequence of the Cross, our response is clinging faith, grateful memory, earnest following, and close conformity. For the second, the Ascension, with its consequence of a Christ that lives and labours for us, and is with us, our attitude ought to be an intense realisation of the fact of His present working and of His present abode with us. The centre of Christian doctrine has, amongst average Christians, been far too exclusively fixed within the limits of the earthly life, and in the interests of a true and comprehensive grasp of all the blessedness that Christianity is capable of bringing to men, I would protest against that type of thought, earnest and true as it may be within its narrow limits, which is always pointing men to the past fact of a Cross, and slurs over and obscures the present fact of a living Christ who is with us, and in us. One difference between Him and all other benefactors and teachers and helpers is this, that, as ages go on, thicker and ever-thickening folds of misty oblivion wrap them, and their influence diminishes as new circumstances emerge, but this Christ's power laughs at the centuries, and is untinged by oblivion, and is never out of date. For all others we have to say--having served his generation,' or a generation or two more, according to the will of God, he fell on sleep.' But Christ knows no corruption, and is for ever more the Leader, and the Companion, and the Friend, of each new age.

Brethren! the Cross is incomplete without the throne. We are told to go back to the historical Christ. Yes, Amen, I say! But do not let that make us lose our grasp of the living Christ who is with us to-day. Whilst we rejoice over the Christ that died,' let us go on with Paul to say, Yea! rather, that is risen again, and is even at the right hand of God, who also maketh intercession for us.'

For that future, discredited as the thought of the second corporeal coming of the Lord Jesus in visible fashion and to a locality has been by the fancies and the vagaries of so-called Apocalyptic expositors, let us not forget that it is the hope of Christ's Church, and that they who love His appearing' is, by the Apostle, used as the description and definition of the Christian character. We have to look forwards as well as backwards and upwards, and to rejoice in the sure and certain confidence that the Christ who has come is the Christ who will come.

For us the past should be full of Him, and memory and faith should cling to His Incarnation and His Cross. The present should be full of Him, and our hearts should commune with Him amidst the toils of earth. The future should be full of Him, and our hopes should be based upon no vague anticipations of a perfectibility of humanity, nor upon any dim dreams of what may lie beyond the grave; but upon the concrete fact that Jesus Christ has risen, and that Jesus Christ is glorified. Does my faith grasp the Christ that was--who died for me? Does my heart cling to the Christ who is--who lives and reigns, and with whom my life is hid in God? Do my hopes crystallise round, and anchor upon, the Christ that is to come, and pierce the dimness of the future and the gloom of the grave, looking onwards to that day of days when He, who is our life, shall appear, and we shall appear also with Him in glory?


Lord, now lettest Thou Thy servant depart in peace, according to Thy word: 30. For mine eyes have seen Thy salvation.'--LUKE ii. 29, 30.

That scene, when the old man took the Infant in his withered arms, is one of the most picturesque and striking in the Gospel narrative. Simeon's whole life appears, in its later years, to have been under the immediate direction of the Spirit of God. It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted. It was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ.' And he came by the Spirit into the Temple.' I suppose that means that some inward monition, which he recognised to be of God, sent him there, in the expectation that at last he was to see the Lord's Christ.' He was there before the Child was brought by His parents, for we read He came by the Spirit into the Temple, and when the parents brought in the Child Jesus . . . he took Him in his arms.' Think of the old man, waiting there in the Sanctuary, told by God that he was thus about to have the fulfilment of his life-long desire, and yet probably not knowing what kind of a shape the fulfilment would take. There is no reason to believe that he knew he was to see an infant; and he waits. And presently a peasant woman comes in with a child in her arms, and there arises in his soul the voice Anoint Him! for this is He!' And so, whether he expected such a vision or no, he takes the Child in his arms, and says, Lord! Now, now !--after all these years of waiting--lettest Thou Thy servant depart in peace.'

Now, it seems to me that there are two or three very interesting thoughts deducible from this incident, and from these words. I take three of them. Here we have the Old recognising and embracing the New; the slave recognising and submitting to his Owner; and the saint recognising and welcoming the approach of death.

I. The Old recognising and embracing the New.

It is striking to observe how the description of Simeon's character expresses the aim of the whole Old Testament Revelation. All that was meant by the preceding long series of manifestations through all these years was accomplished in this man. For hearken how he is described--just and devout,' that is the perfection of moral character, stated in the terms of the Old Testament; waiting for the Consolation of Israel,' that is the ideal attitude which the whole of the gradual manifestation of God's increasing purpose running through the ages was intended to make the attitude of every true Israelite--an expectant, eager look forwards, and in the present, the discharge of all duties to God and man. And the Holy Ghost was upon him' that, too, in a measure, was the ultimate aim of the whole Revelation of Israel. So this man stands as a bright, consummate flower which had at last effloresced from the roots; and in his own person, an embodiment of the very results which God had patiently sought through millenniums of providential dealing and inspiration. Therefore in this man's arms was laid the Christ for whom he had so long been waiting.

And he exhibits, still further, what God intended to secure by the whole previous processes of Revelation, in that he recognises that they were transcended and done with, that all that they pointed to was accomplished when a devout Israelite took into his arms the Incarnate Messiah, that all the past had now answered its purpose, and like the scaffolding when the top stone of a building is brought forth with shouting, might be swept away and the world be none the poorer. And so he rejoices in the Christ that he receives, and sings the swan-song of the departing Israel, the Israel according to the Spirit. And that is what Judaism was meant to do, and how it was meant to end, in an euthanasia, in a passing into the nobler form of the Christian Church and the Christian citizenship.

I do not need to remind you how terribly unlike this ideal the reality was, but I may, though only in a sentence or two, point out that that relation of the New to the Old is one that recurs, though in lees sharp and decisive forms, in every generation, and in our generation in a very special manner. It is well for the New when it consents to be taken in the arms of the Old, and it is ill for the Old when, instead of welcoming, it frowns upon the New, and instead of playing the part of Simeon, and embracing and blessing the Infant, plays the part of a Herod, and seeks to destroy the Child that seems to threaten its sovereignty. We old people who are conservative, if not by nature, by years, and you young people who are revolutionary and innovating by reason of your youth, may both find a lesson in that picture in the Temple, of Simeon with the Infant Christ in his arms.

II. Further, we have here the slave recognising and submitting to his Owner.

Now the word which is here employed for Lord' is one that very seldom occurs in the New Testament in reference to God; only some four or five times in all. And it is the harshest and hardest word that can be picked out. If you clip the Greek termination off it, it is the English word despot,' and it conveys all that that word conveys to us, not only a lord in the sense of a constitutional monarch, not only a lord in the polite sense of a superior in dignity, but a despot in the sense of being the absolute owner of a man who has no rights against the owner, and is a slave. For the word slave' is what logicians call the correlative of this word despot,' and as the latter asserts absolute ownership and authority, the former declares abject submission. So Simeon takes these two words to express his relation and feeling towards God. Thou art the Owner, the Despot, and I am Thy slave.' That relation of owner and slave, wicked as it is, when subsisting between two men--an atrocious crime, the sum of all villainies,' as the good old English emancipators used to call it--is the sum of all blessings when regarded as existing between man and God. For what does it imply? The right to command and the duty to obey, the sovereign will that is supreme over all, and the blessed attitude of yielding up one's will wholly, without reserve, without reluctance, to that infinitely mighty, and--blessed be God!--infinitely loving Will Absolute authority calls for abject submission.

And again, the despot has the unquestioned right of life and death over his slave, and if he chooses, can smite him down where he stands, and no man have a word to say. Thus, absolutely, we hang upon God, and because He has the power of life and death, every moment of our lives is a gift from His hands, and we should not subsist for an instant unless, by continual effluence from Him, and influx into us, of the life which flows from Him, the Fountain of life.

Again, the slave-owner has entire possession of all the slave's possessions, and can take them and do what he likes with them. And so, all that I call mine is His. It was His before it became mine; it remains His whilst it is mine, because I am His, and so what seems to belong to me belongs to Him, no less truly. What, then, do you do with your possessions? Use them for yourselves? Dispute His ownership? Forget His claims? Grudge that He should take them away sometimes, and grudge still more to yield them to Him in daily obedience, and when necessary, surrender them? Is such a temper what becomes the slave? What reason has he to grumble if the master comes to him and says, This little bit of ground that I have given you to grow a few sugar-canes and melons on, I am going to take back again.' What reason have we to set up our puny wills against Him, if He exercises His authority over us and demands that we should regard ourselves not only as sons but also as slaves to whom the owner of it and us has given a talent to be used for Him?

Now, all that sounds very harsh, does it not? Let in one thought into it, and it all becomes very gracious. The Apostle Peter, who also once uses this word despot,' does so in a very remarkable connection. He speaks about men's denying the despot that bought them.' Ah, Peter! you were getting on very thin ice when you talked about denial. Perhaps it was just because he remembered his sin in the judgment hall that he used that word to express the very utmost degree of degeneration and departure from Jesus. But be that as it may, he bases the slave-owner's right on purchase. And Jesus Christ has bought us by His own precious blood; and so all that sounds harsh in the metaphor, worked out as I have been trying to do, changes its aspect when we think of the method by which He has acquired His rights and the purpose for which He exercises them. As the Psalmist said, Oh, Lord! truly I am Thy slave. Thou hast loosed my bonds.'

III. So, lastly, we have here the saint recognising and welcoming the approach of death.

Now, it is a very singular thing, but I suppose it is true, that somehow or other, most people read these words, Lord! now lettest Thou Thy servant depart in peace,' as being a petition; Lord! now let Thy servant depart.' But they are not that at all. We have here not a petition or an aspiration, but a statement of the fact that Simeon recognises the appointed token that his days were drawing to an end, and it is the glad recognition of that fact. Lord! I see now that the time has come when I may put aside all this coil of weary waiting and burdened mortality, and go to rest.' Look how he regards approaching death. Thou lettest Thy servant depart' is but a feeble translation of the original, which is better given in the version that has become very familiar to us all by its use in a musical service, the Nunc Dimittis; Now Thou dost send away' It is the technical word for relieving a sentry from his post. It conveys the idea of the hour having come when the slave who has been on the watch through all the long, weary night, or toiling through all the hot, dusty day, may extinguish his lantern, or fling down his mattock, and go home to his little hut. Lord! Thou dost dismiss me now, and I take the dismission as the end of the long watch, as the end of the long toil.'

But notice, still further, how Simeon not only recognises, but welcomes the approach of death. Thou lettest Thy servant depart in peace.' Yes, there speaks a calm voice tranquilly accepting the permission. He feels no agitation, no fluster of any kind, but quietly slips away from his post. And the reason for that peaceful welcome of the end is for mine eyes have seen Thy salvation.' That sight is the reason, first of all, for his being sure that the curfew had rung for him, and that the day's work was done. But it is also the reason for the peacefulness of his departure. He went in peace,' because of what? Because the weary, blurred, old eyes had seen all that any man needs to see to be satisfied and blessed. Life could yield nothing more, though its length were doubled to this old man, than the sight of God's salvation.

Can it yield anything more to us, brethren? And may we not say, if we have seen that sight, what an unbelieving author said, with a touch of self-complacency not admirable, I have warmed both hands at the fire of life, and I am ready to depart.' We may go in peace, if our eyes have seen Him who satisfies our vision, whose bright presence will go with us into the darkness, and whom we shall see more perfectly when we have passed from the sentry-box to the home above, and have ceased to be slaves in the far-off plantation, and are taken to be sons in the Father's house. Thou lettest Thy servant depart in peace.'


And He said unto them, How is it that ye sought Me! wist ye not that I must be about My Father's business?'--LUKE ii. 49.

A number of spurious gospels have come down to us, which are full of stories, most of them absurd and some of them worse, about the infancy of Jesus Christ. Their puerilities bring out more distinctly the simplicity, the nobleness, the worthiness of this one solitary incident of His early days, which has been preserved for us. How has it been preserved? If you will look over the narratives there will be very little difficulty, I think, in answering that question. Observing the prominence that is given to the parents, and how the story enlarges upon what they thought and felt, we shall not have much doubt in accepting the hypothesis that it was none other than Mary from whom Luke received such intimate details. Notice, for instance, Joseph and His mother knew not of it.' They supposed Him to have been in the company.' And when they,' i.e. Joseph and Mary, saw Him, they were astonished' and then that final touch, He was subject to them,' as if His mother would not have Luke or us think that this one act of independence meant that He had shaken off parental authority. And is it not a mother's voice that says, His mother kept all these things in her heart,' and pondered all the traits of boyhood? Now it seems to me that, in these words of the twelve-year-old boy, there are two or three points full of interest and of teaching for us. There is--

I. That consciousness of Sonship.

I am not going to plunge into a subject on which certainly a great deal has been very confidently affirmed, and about which the less is dogmatised by us, who must know next to nothing about it, the better; viz. the inter-connection of the human and the divine elements in the person of Jesus Christ. But the context leads us straight to this thought--that there was in Jesus distinct growth in wisdom as well as in stature, and in favour with God and man. And now, suppose the peasant boy brought up to Jerusalem, seeing it for the first time, and for the first time entering the sacred courts of the Temple. Remember, that to a Jewish boy, his reaching the age of twelve made an epoch, because he then became a son of the Law,' and took upon himself the religious responsibilities which had hitherto devolved upon his parents. If we will take that into account, and remember that it was a true manhood which was growing up in the boy Jesus, then we shall not feel it to be irreverent if we venture to say, not that here and then, there began His consciousness of His Divine Sonship, but that that visit made an epoch and a stage in the development of that consciousness, just because it furthered the growth of His manhood.

Further, our Lord in these words, in the gentlest possible way, and yet most decisively, does what He did in all His intercourse with Mary, so far as it is recorded for us in Scripture--relegated her back within limits beyond which she tended to advance. For she said, Thy father and I have sought Thee sorrowing,' no doubt thus preserving what had been the usual form of speech in the household for all the previous years; and there is an emphasis that would fall upon her heart, as it fell upon none other, when He answered: Wist ye not that I must be about My Father's business?' We are not warranted in affirming that the Child meant all which the Man afterwards meant by the claim to be the Son of God; nor are we any more warranted in denying that He did. We know too little about the mysteries of His growth to venture on definite statements of either kind. Our sounding-lines are not long enough to touch bottom in this great word from the lips of a boy of twelve; but this is clear, that as He grew into self-consciousness, there came with it the growing consciousness of His Sonship to His Father in heaven.

Now, dear brethren, whilst all that is unique, and parts Him off from us, do not let us forget that that same sense of Sonship and Fatherhood must be the very deepest thing in us, if we are Christian people after Christ's pattern. We, too, can be sons through Him, and only through Him. I believe with all my heart in what we hear so much about now--the universal Fatherhood of God.' But I believe that there is also a special relation of Fatherhood and Sonship, which is constituted only, according to Scripture teaching in my apprehension, through faith in Jesus Christ, and the reception of His life as a supernatural life into our souls. God is Father of all men--thank God for it! And that means, that He gives life to all men; that in a very deep and precious sense the life which He gives to every man is not only derived from, but is kindred with, His own; and it means that His love reaches to all men, and that His authority extends over them. But there is an inner sanctuary, there is a better life than the life of nature, and the Fatherhood into which Christ introduces us means, that through faith in Him, and the entrance into our spirits of the Spirit of adoption, we receive a life derived from, and kindred with, the life of the Giver, and that we are bound to Him not only by the cords of love, but to obey the parental authority. Sonship is the deepest thought about the Christian life.

It was an entirely new thought when Jesus spoke to His disciples of their Father in heaven. It was a thrilling novelty when Paul bade servile worshippers realise that they were no longer slaves, but sons, and as such, heirs of God. It was the rapture of pointing to a new star flaming out, as it were, that swelled in John's exclamation: Beloved, now are we the sons of God!' For even though in the Old Testament there are a few occasional references to Israel's King or to Israel itself as being God's son,' as far as I remember, there is only one reference in all the Old Testament to parental love towards each of us on the part of God, and that is the great saying in the 103rd Psalm: Like as a father pitieth his children, so the Lord pitieth them that fear Him.' For the most part the idea connected in the Old Testament with the Fatherhood of God is authority: If I be a Father, where is Mine honour?' says the last of the prophets. But when we pass into the New, on the very threshold, here we get the germ, in these words, of the blessed thought that, as His disciples, we, too, may claim sonship to God through Him, and penetrate beyond the awe of Divine Majesty into the love of our Father God. Brethren, notwithstanding all that was unique in the Sonship of Jesus Christ, He welcomes us to a place beside Himself, and if we are the children of God by faith in Him, then are we heirs of God, and joint heirs with Christ.'

Now the second thought that I would suggest from these words is--

II. The sweet must' of filial duty.

How is it that ye sought Me?' That means: Did you not know where I should be sure to be? What need was there to go up and down Jerusalem looking for Me? You might have known there was only one place where you would find Me. Wist ye not that I must be about My Father's business?' Now, the last words of this question are in the Greek literally, as the margin of the Revised Version tells us, in the things of My Father' and that idiomatic form of speech may either be taken to mean, as the Authorised Version does, about My Father's business,' or, with the Revised Version, in My Father's house.' The latter seems the rendering most relevant in this connection, where the folly of seeking is emphasised--the certainty of His place is more to the point than that of His occupation. But the locality carried the occupation with it, for why must He be in the Father's house but to be about the Father's business, to behold the beauty of the Lord and to inquire in His Temple'?

Do people know where to find us? Is it unnecessary to go hunting for us? Is there a place where it is certain that we shall be? It was so with this child Jesus, and it should be so with all of us who profess to be His followers.

All through Christ's life there runs, and occasionally there comes into utterance, that sense of a divine necessity laid upon Him; and here is its beginning, the very first time that the word occurs on His lips, I must.' There is as divine and as real a necessity shaping our lives because it lies upon and moulds our wills, if we have the child's heart, and stand in the child's position. In Jesus Christ the must' was not an external one, but He must be about His Father's business,' because His whole inclination and will were submitted to the Father's authority. And that is what will make any life sweet, calm, noble. The love of Christ constraineth us.' There is a necessity which presses upon men like iron fetters; there is a necessity which wells up within a man as a fountain of life, and does not so much drive as sweetly incline the will, so that it is impossible for him to be other than a loving, obedient child.

Dear friend, have we felt the joyful grip of that necessity? Is it impossible for me not to be doing God's will? Do I feel myself laid hold of by a strong, loving hand that propels me, not unwillingly, along the path? Does inclination coincide with obligation? If it does, then no words can tell the freedom, the enlargement, the calmness, the deep blessedness of such a life. But when these pull in two different ways, as, alas! they often do, and I have to say, I must be about my Father's business, and I had rather be about my own if I durst,' which is the condition of a great many so-called Christian people--then the necessity is miserable; and slavery, not freedom, is the characteristic of such Christianity. And there is a great deal of such to-day.

And now one last word. On this sweet must,' and blessed compulsion to be about the Father's business, there follows:

III. The meek acceptance of the lowliest duties.

He went down to Nazareth, and was subject to them.' That is all that is told us about eighteen years, by far the largest part of the earthly life of Christ. Legend comes in, and for once not inappropriately, and tells us, what is probably quite true, that during these years, Jesus worked in the carpenter's shop, and as one story says, made yokes,' or as another tells, made light implements of husbandry for the peasants round Nazareth. Be that as it may, He was subject unto them,' and that was doing the Father's will, and being about the Father's business,' quite as much as when He was amongst the doctors, and learning by asking questions as well as by hearkening to their instructions. Everything depends on the motive. The commonest duty may be the Father's business,' when we are doing manfully the work of daily life. Only we do not turn common duty into the Father's business, unless we remember Him in the doing of it. But if we carry the hallowing and quickening influence of that great must' into all the pettinesses, and paltrinesses, and wearinesses, and sorrows of our daily trivial lives, then we shall find, as Jesus Christ found, that the carpenter's shop is as sacred as the courts of the Temple, and that to obey Mary was to do the will of the Father in heaven.

What a blessed transformation that would make of all lives! The psalmist long ago said: One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life.' We may dwell in the house of the Lord all the days of our lives. We may be in one or other of the many mansions of the Father's house where-ever we go, and may be doing the will of the Father in heaven in all that we do. Then we shall be at rest; then we shall be strong; then we shall be pure; then we shall have deep in our hearts the joyous consciousness, undisturbed by rebellious wills, that now we are the sons of God,' and the still more joyous hope, undimmed by doubts or mists, that it doth not yet appear what we shall be' but that wherever we go, it will be but passing from one room of the great home into another more glorious still. I must be about my Father's business' let us make that the motto for earth, and He will say to us in His own good time Come home from the field, and sit down beside Me in My house,' and so we shall dwell in the house of the Lord for ever.'


Now, in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2. Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness. 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. 6. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6. And all flesh shall see the salvation of God. 7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come! 8. Bring forth therefore fruits worthy of repentance; and begin not to say within yourselves, We have Abraham to our Father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 10. And the people asked him, saying, What shall we do then? 11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12. Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13. And he said unto them, Exact no more than that which is appointed you. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.'--LUKE iii. 1-14.

Why does Luke enumerate so carefully the civil and ecclesiastical authorities in verses 1 and 2? Not only to fix the date, but, in accordance with the world-wide aspect of his Gospel, to set his narrative in relation with secular history; and, further, to focus into one vivid beam of light the various facts which witnessed to the sunken civil and darkened moral and religious condition of the Jews. What more needed to be said to prove how the ancient glory had faded, than that they were under the rule of such a delegate as Pilate, of such an emperor as Tiberius, and that the bad brood of Herod's descendants divided the sacred land between them, and that the very high-priesthood was illegally administered, so that such a pair as Annas and Caiaphas held it in some irregular fashion between them? It was clearly high time for John to come, and for the word of God to come to him.

The wilderness had nourished the stern, solitary spirit of the Baptist, and there the consciousness of his mission and his message came to him'--a phrase which at once declares his affinity with the old prophets. Out of the desert he burst on the nation, sudden as lightning, and cleaving like it. Luke says nothing as to his garb or food, but goes straight to the heart of his message, The baptism of repentance unto remission of sins,' in which expression the remission' depends neither on baptism' alone, nor on repentance' alone. The outward act was vain if unaccompanied by the state of mind and will; the state of mind was proved genuine by submitting to the act.

In verses 7 to 14 John's teaching as the preacher of repentance is summarised. Why did he meet the crowds that streamed out to him with such vehement rebuke? One would have expected him to welcome them, instead of calling them offspring of vipers,' and seeming to be unwilling that they should flee from the wrath to come. But Luke tells why. They wished to be baptized, but there is no word of their repentance. Rather, they were trusting to their descent as exempting them from the approaching storm, so that their baptism would not have been the baptism which John required, being devoid of repentance. Just because they thought themselves safe as being children of Abraham,' they deserved John's rough name, ye offspring of vipers.'

Rabbinical theology has much to say about the merits of the fathers.' John, like every prophet who had ever spoken to the nation of judgments impending, felt that the sharp edge of his words was turned by the obstinate belief that judgments were for the Gentile, and never would touch the Jew. Do we not see the same unbelief that God can ever visit England with national destruction in full force among ourselves? Not the virtues of past generations, but the righteousness of the present one, is the guarantee of national exaltation.

John's crowds were eager to be baptized as an additional security, but were slow to repent. If heaven could be secured by submitting to a rite, multitudes' would come for it, but the crowd thins quickly when the administrator of the rite becomes the vehement preacher of repentance. That is so to-day as truly as it was so by the fords of Jordan. John demanded not only repentance, but its fruits,' for there is no virtue in a repentance which does not change the life, were such possible.

Repentance is more than sorrow for sin. Many a man has that, and yet rushes again into the old mire. To change the mind and will is not enough, unless the change is certified to be real by deeds corresponding. So John preached the true nature of repentance when he called for its fruits. And he preached the greatest motive for it which he knew, when he pressed home on sluggish consciences the close approach of a judgment for which everything was ready, the axe ground to a fine edge, and lying at the root of the trees. If it lay there, there was no time to lose; if it still lay, there was time to repent before it was swinging round the woodman's head. We have a higher motive for repentance in the goodness of God' leading to it. But there is danger that modern Christianity should think too little of the terror of the Lord,' and so should throw away one of the strongest means of persuading men. John's advice to the various classes of hearers illustrates the truth that the commonest field of duty and the homeliest acts may become sacred. Not high-flying, singular modes of life, abandoning the vulgar tasks, but the plainest prose of jog-trot duty will follow and attest real repentance. Every calling has its temptations--that is to say, every one has its opportunities of serving God by resisting the Devil.


And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16. John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire: 17. Whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable. 18. And many other things, in his exhortation, preached he unto the people. 19. But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20. Added yet this above all, that he shut up John in prison. 21. Now, when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22. And the Holy Ghost descended in a bodily shape, like a dove, upon Him; and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.'--LUKE iii. 15-22.

This passage falls into three parts: John's witness to the coming Messiah (vs. 15-17); John's undaunted rebuke of sin in high places, and its penalty (vs. 18-20); and God's witness to Jesus (vs. 21, 22).

I. Luke sharply parts off the Baptist's work as a preacher of repentance and plain morality from his work as the herald who preceded the king. The former is delineated in verses 7-14, and its effect was to set light to the always smouldering expectation of the Messiah. The people were ready to rally round him if he would say that he was the coming deliverer. It was a real temptation, but his unmoved humility, which lay side by side with his boldness, brushed it aside, and poured an effectual stream of cold water on the excitement. John answered' the popular questionings, of which he was fully aware, and his answer crushed them.

In less acute fashion, the same temptation comes to all who move the general conscience. Disciples always seek to hoist their teacher higher than is fitting. Adherence to him takes the place of obedience to his message, and, if he is a true man, he has to damp down misdirected enthusiasm.

Mark John's clear apprehension of the limitations of his work. He baptized with water, the symbol and means of outward cleansing. He does not depreciate his position or the importance of his baptism, but his whole soul bows in reverence before the coming Messiah, whose great office was to transcend his, as the wide Mediterranean surpassed the little lake of Galilee. His outline of that work is grand, though incomplete. It is largely based upon Malachi's closing prophecy, and the connection witnesses to John's consciousness that he was the Elijah foretold there. He saw that the Messiah would surpass him in his special endowment. Strong as he was, that other was to be stronger. Probably he did not dream that that other was to wield the divine might, nor that His perfect strength was to be manifested in weakness, and to work its wonders by the might of gentle, self-sacrificing love. But, though he dimly saw, he perfectly adored. He felt himself unworthy (literally, insufficient) to be the slave who untied (or, according to Matthew, bore') his lord's sandals. How beautiful is the lowliness of that strong nature! He stood erect in the face of priests and tetrarchs, and furious women, and the headsman with his sword, but he lay prostrate before his King.

Strength and royal authority were not all that he had to proclaim of Messiah. He shall baptize you in the Holy Ghost and fire.' We observe that the construction here is different from that in verse 16 (with water'), inasmuch as the preposition in' is inserted, which, though it is often used instrumentaly,' is here, therefore, more probably to be taken as meaning simply in.' The two nouns are coupled under one preposition, which suggests that they are fused together in the speaker's mind as reality and symbol.

Fire is a frequently recurrent emblem of the Holy Spirit, both in the Old and New Testament. It is not the destructive, but the vitalising, glowing, transforming, energy of fire, which is expressed. The fervour of holy enthusiasm, the warmth of ardent love, the melting of hard hearts, the change of cold, damp material into its own ruddy likeness, are all set forth in this great symbol. John's water baptism was poor beside Messiah's immersion into that cleansing fire. Fire turns what it touches into kindred flame. The refiner's fire melts metal, and the scum carries away impurities. Water washes the surface, fire pierces to the centre.

But while that cleansing by the Spirit's fire was to be Messiah's primary office, man's freedom to accept or reject such blessing necessarily made His work selective, even while its destination was universal. So John saw that His coming would part men into two classes, according as they submitted to His baptism of fire or not. The homely image of the threshing-floor, on some exposed, windy height, carries a solemn truth. The Lord of the harvest has an instrument in His hand, which sets up a current of air, and the wheat falls in one heap, while the husks are blown farther, and lie at the edge of the floor. Mark the majestic emphasis on the Christ's ownership in the two phrases, His floor' and His garner.'

Notice, too, the fact which determines whether a man is chaff or wheat--namely, his yielding to or rejecting the fiery baptism which Christ offers. Ponder that awful emblem of an empty, rootless, fruitless, worthless life, which John caught up from Psalm I. Thankfully think of the care and safe keeping and calm repose shadowed in that picture of the wheat stored in the garner after the separating act. And let us lay on awed hearts the terrible doom of the chaff. There are two fires, to one or other of which we must be delivered. Either we shall gladly accept the purging fire of the Spirit which burns sin out of us, or we shall have to meet the punitive fire which burns up us and our sins together. To be cleansed by the one or to be consumed by the other is the choice before each of us.

II. Verses 18-20 show John as the preacher and martyr of righteousness. Luke tells his fate out of its proper place, in order to finish with him, and, as it were, clear the stage for Jesus. Similarly the Baptist's desert life is told by anticipation in chapter i. 80. That treatment of his story marks his subordination. His martyrdom is not narrated by Luke, though he knew of it (Luke ix. 7-9), and this brief summary is all that is said of his heroic vehemence of rebuke to sin in high places, and of his suffering for righteousness' sake. John's message had two sides to it, as every gospel of God's has. To the people he spoke good tidings and exhortations; to lordly sinners he pealed out stern rebukes.

It needs some courage to tell a prince to his face that he is foul with corruption, and, still more, to put a finger on his actual sins. But he is no prophet who does not lift up his voice like a trumpet, and speak to hardened consciences. King Demos is quite as impatient of close dealing with his immorality as Herod was. London and New York get as angry with the Christian men who fight against their lust and drunkenness as ever he did, and would not be sorry if they could silence these persistent fanatics' as conveniently as he could. The need for courage like John's, and plain speech like his, is not past yet. The good tidings' has rebuke as part of its substance. The sword is two-edged.

III. The narrative now turns to Jesus, and does not even name John as having baptized Him. The peculiarities of Luke's account of the baptism are instructive. He omits the conversation between Jesus and John, and the fact of John's seeing the dove and hearing the voice. Like Mark, he makes the divine voice speak directly to Jesus, whereas Matthew represents it as spoken concerning Him. The baptism itself is disposed of in an incidental clause (having been baptized). The general result of these characteristics is that this account lays emphasis on the bearing of the divine witness as borne to Jesus Himself. It does not deny, but simply ignores, its aspect as a witness borne to John.

Another striking point is Luke's mention of Christ's prayer, which is thus represented as answered by the opened heavens, the descending dove, and the attesting voice. We owe most of our knowledge of Christ's prayers to this Evangelist, whose mission was to tell of the Son of man. Mysteries beyond our plummets are contained in this story; but however unique it is, it has this which may be reproduced, that prayer unveiled heaven, and brought down the dove to abide on the bowed head, and the divine attestation of sonship to fill the waiting heart.

We need not dwell on the beautiful significance of the emblem of the dove. It symbolised both the nature of that gracious, gentle Spirit, and the perpetuity and completeness of its abode on Jesus. Others receive portions of that celestial fullness, but itself, as if embodied in visible form, settled down on Him, and, with meekly folded wings, tarried there unscared. God giveth not the Spirit by measure unto Him.'

Our Evangelist does not venture into the deep waters, nor attempt to tell what was the relation between the Incarnate Word, as it dwelt in Jesus before that descent, and the Spirit which came upon Him. We shall be wise if we refrain from speculating on such points, and content ourselves with knowing that there has been one manhood capable of receiving and retaining uninterruptedly the whole Spirit of God; and that He will fill us with the Spirit which dwelt in Him, in measure and manner corresponding to our need and our faith.

The heavenly voice spoke to the heart of the man Jesus. What was His need of it, and what were its effects on Him, we do not presume to affirm. But probably it originated an increased certitude of the consciousness which dawned, in His answer to Mary, of His unique divine sonship. To us it declares that He stands in an altogether unexampled relation of kindred to the Father, and that His whole nature and acts are the objects of God's complacency. But He has nothing for Himself alone, and in Him we may become God's beloved sons, well pleasing to the Father.


4 And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, 2. Being forty days tempted of the devil. And in those days He did eat nothing: and when they were ended, He afterward hungered. 3. And the devil said unto Him, If Thou be the Son of God, command this stone that it be made bread, 4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5. And the devil, taking Him up into an high mountain, showed unto Him all the kingdoms of the world in a moment of time. 6. And the devil said unto Him, All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7. If Thou therefore wilt worship me, all shall be Thine. 8. And Jesus answered and said unto him, Get thee behind Me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. 9. And he brought Him to Jerusalem and set Him on a pinnacle of the temple, and said unto Him, If Thou be the Son of God, cast Thyself down from hence: 10. For it is written, He shall give His angels charge over Thee, to keep Thee; 11. And in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone. 12. And Jesus answering, said unto Him, It is said, Thou shalt not tempt the Lord Thy God. 13. And when the devil had ended all the temptation, he departed from Him for a season.'--LUKE iv. 1-13.

If we adopt the Revised Version's reading and rendering, the whole of the forty days in the desert were one long assault of Jesus by Satan, during which the consciousness of bodily needs was suspended by the intensity of spiritual conflict. Exhaustion followed this terrible tension, and the enemy chose that moment of physical weakness to bring up his strongest battalions. What a contrast these days made with the hour of the baptism! And yet both the opened heavens and the grim fight were needful parts of Christ's preparation. As true man, He could be truly tempted; as perfect man, suggestions of evil could not arise within, but must be presented from without. He must know our temptations if He is to help us in them, and He must first bind the strong man' if He is afterwards to spoil his house.' It is useless to discuss whether the tempter appeared in visible form, or carried Jesus from place to place. The presence and voice were real, though probably if any eye had looked on, nothing would have been seen but the solitary Jesus, sitting still in the wilderness.

I. The first temptation is that of the Son of man tempted to distrust God. Long experience had taught the tempter that his most taking baits were those which appealed to the appetites and needs of the body, and so he tries these first. The run of men are drawn to sin by some form or other of these, and the hunger of Jesus laid Him open to their power--if not on the side of delights of sense, yet on the side of wants. The tempter quotes the divine voice at the baptism with almost a sneer, as if the hungry, fainting Man before him were a strange Son of God.' The suggestion sounds innocent enough; for there would have been no necessary harm in working a miracle to feed Himself. But its evil is betrayed by the words, If Thou art the Son of God,' and the answer of our Lord, which begins emphatically with man,' puts us on the right track to understand why He repelled the insidious proposal even while He was faint with hunger. To yield to it would have been to shake off for His own sake the human conditions which He had taken for our sakes, and to seek to cease to be Son of man in acting as Son of God. He takes no notice of the title given by Satan, but falls back on His brotherhood with man, and accepts the laws under which they live as His conditions.

The quotation from Deuteronomy, which Luke gives in a less complete form than Matthew, implies, even in that incomplete form, that bread is not the only means of keeping a man in life, but that God can feed Him, as He did Israel in its desert life, with manna; or, if manna fails, by the bare exercise of His divine will. Therefore Jesus will not use His power as Son of God, because to do so would at once take Him out of His fellowship with man, and would betray His distrust of God's power to feed Him there in the desert. How soon His confidence was vindicated Matthew tells us. As soon as the devil departed from Him, angels came and ministered unto Him.' The soft rush of their wings brought solace to His spirit, wearied with struggle, and once again man did eat angels' food.'

This first temptation teaches us much. It makes the manhood of our Lord pathetically true, as showing Him bearing the prosaic but terrible pinch of hunger, carried almost to its fatal point. It teaches us how innocent and necessary wants may be the devil's levers to overturn our souls. It warns us against severing ourselves from our fellows by the use of distinctive powers for our own behoof. It sets forth humble reliance on God's sustaining will as best for us, even if we are in the desert, where, according to sense, we must starve; and it magnifies the Brother's love, who for our sakes waived the prerogatives of the Son of God, that He might be the brother of the poor and needy.

II. The second temptation is that of the Messiah, tempted to grasp His dominion by false means. The devil finds that he must try a subtler way. Foiled on the side of the physical nature, he begins to apprehend that he has to deal with One loftier than the mass of men; and so he brings out the glittering bait, which catches the more finely organised natures. Where sense fails, ambition may succeed. There is nothing said now about Son of God.' The relation of Jesus to God is not now the point of attack, but His hoped--for relation to the world. Did Satan actually transport the body of Jesus to some eminence? Probably not. It would not have made the vision of all the kingdoms any more natural if he had. The remarkable language showed . . . all . . . in a moment of time' describes a physical impossibility, and most likely is meant to indicate some sort of diabolic phantasmagoria, flashed before Christ's consciousness, while His eyes were fixed on the silent, sandy waste.

There is much in Scripture that seems to bear out the boast that the kingdoms are at Satan's disposal. But he is the father of lies' as well as the prince of this world,' and we may be very sure that his authority loses nothing in his telling. If we think how many thrones have been built on violence and sustained by crime, how seldom in the world's history the right has been uppermost, and how little of the fear of God goes to the organisation of society, even to-day, in so-called Christian countries, we shall be ready to feel that in this boast the devil told more truth than we like to believe. Note that he acknowledges that the power has been given,' and on the fact of the delegation of it rests the temptation to worship. He knew that Jesus looked forward to becoming the world's King, and he offers easy terms of winning the dignity. Very cunning he thought himself, but he had made one mistake. He did not know what kind of kingdom Jesus wished to establish. If it had been one of the bad old pattern, like Nebuchadnezzar's or Caesar's, his offer would have been tempting, but it had no bearing on One who meant to reign by love, and to win love by loving to the death.

Worshipping the devil could only help to set up a devil's kingdom. Jesus wanted nothing of the glory' which had been given' him. His answer, again taken from Deuteronomy, is His declaration that His kingdom is a kingdom of obedience, and that He will only reign as God's representative. It defines His own position and the genius of His dominion. It would come to the tempter's ears as the broken law, which makes his misery and turns all his glory' into ashes. This is our Lord's decisive choice, at the outset of His public work, of the path of suffering and death. He renounces all aid from such arts and methods as have built up the kingdoms of earth, and presents Himself as the antagonist of Satan and his dominion. Henceforth it is war to the knife.

For us the lessons are plain. We have to learn what sort of kingdom Jesus sets up. We have to beware, in our own little lives, of ever seeking to accomplish good things by questionable means, of trying to carry on Christ's work with the devil's weapons. When churches lower the standard of Christian morality, because keeping it up would alienate wealthy or powerful men, when they wink hard at sin which pays, when they enlist envy, jealousy, emulation of the baser sort in the service of religious movements, are they not worshipping Satan? And will not their gains be such as he can give, and not such as Christ's kingdom grows by? Let us learn, too, to adore and be thankful for the calm and fixed decisiveness with which Jesus chose from the beginning, and trod until the end, with bleeding but unreluctant feet, the path of suffering on His road to His throne.

III. The third temptation tempts the worshipping Son to tempt God. Luke arranges the temptations partly from a consideration of locality, the desert and the mountain being near each other, and partly in order to bring out a certain sequence in them. First comes the appeal to the physical nature, then that to the finer desires of the mind; and these having been repelled, and the resolve to worship God having been spoken by Jesus, Luke's third temptation is addressed to the devout soul, as it looks to the cunning but shallow eyes of the tempter. Matthew, on the other hand, in accordance with his point of view, puts the specially Messianic temptation last. The actual order is as undiscoverable as unimportant. In Luke's order there is substantially but one change of place--from the solitude of the wilderness to the Temple. As we have said, the change was probably not one of the Lord's body, but only of the scenes flashed before His mind's eye. The pinnacle of the Temple' may have been the summit that looked down into the deep valley where the enormous stones of the lofty wall still stand, and which must have been at a dizzy height above the narrow glen on the one side and the Temple courts on the other. There is immense, suppressed rage and malignity in the recurrence of the sneer, If Thou art the Son of God' and in the use of Christ's own weapon of defence, the quotation of Scripture.

What was wrong in the act suggested? There is no reference to the effect on the beholders, as has often been supposed; and if we are correct in supposing that the whole temptation was transacted in the desert, there could be none. But plainly the point of it was the suggestion that Jesus should, of His own accord and needlessly, put Himself in danger, expecting God to deliver Him. It looked like devout confidence; it was really tempting God'. It looked like the very perfection of the trust with which, in the first round of this duel, Christ had conquered; it was really distrust, as putting God to proof whether He would keep His promises or no. It looked like the very perfection of that worship with which He had overcome in the second round of the fight; it wag really self-will in the mask of devoutness. It tempted God, because it sought to draw Him to fulfil to a man on self-chosen paths His promises to those who walk in ways which He has appointed.

We trust God when we look to Him to deliver us in perils met in meek acceptance of His will. We tempt Him when we expect Him to save us from those encountered on roads that we have picked oat for ourselves. Such presumption disguised as filial trust is the temptation besetting the higher regions of experience, to which the fumes of animal passions and the less gross but more dangerous airs from the desires of the mind do not ascend. Religious men who have conquered these have still this foe to meet. Spiritual pride, the belief that we may venture into dangers either to our natural or to our religious life, where no call of duty takes us, the thrusting ourselves, unbidden, into circumstances where nothing but a miracle can save us-these are the snares which Satan lays for souls that have broken his coarser nets. The three answers with which Jesus overcame are the mottoes by which we shall conquer. Trust God, by whose will we live. Worship God, in whose service we get all of this world that is good for us. Tempt not God, whose angels keep us in our ways, when they are His ways, and who reckons trust that is not submission to His ways to be tempting God, and not trusting Him.

All the temptation' was ended. So these three made a complete whole, and the quiver of the enemy was for the time empty. He departed for a season,' or rather, until an opportunity. He was foiled when he tried to tempt by addressing desires. His next assault will be at Gethsemane and Calvary, when dread and the shrinking from pain and death will be assailed as vainly.


And He began to say unto them, This day is this scripture fulfilled In your ears.'--LUKE iv. 21.

This first appearance of our Lord, in His public work at Nazareth, the home of His childhood, was preceded, as we learn from John's Gospel, by a somewhat extended ministry in Jerusalem. In the course of it, He cast the money-changers out of the Temple, did many miracles, had His conversation with Nicodemus, and on His return towards Galilee met the woman of Samaria at the well. The report of these things, no doubt, had preceded Him, and kindled the Nazarenes' curiosity to see their old companion who had suddenly shot up into a person of importance, and had even made a sensation in the metropolis. A great man's neighbours are keen critics of, and slow believers in, his greatness. So it was natural and very prudent that Jesus should not begin His ministry in Nazareth.

We can easily imagine the scene that morning in the little village, nestling among the hills. How many memories would occupy Christ as He entered the synagogue, where He had so often sat a silent worshipper! How Mary's eyes would fill with tears if she was there, and how the companions of His boyhood, who used to play with Him, would watch Him; all curious, some sympathetic, some jealous, some contemptuous!

The synagogue service began with prayer and praise. Then followed two readings, one from the Law, one from the Prophets. When the latter point was reached, in accordance with usage, Jesus rose, thereby signifying His desire to be reader of the Prophetic portion. We can understand how there would be a movement of quickened attention as the roll was handed to Him and He turned its sheets. He found the place' that looks as if He sought for it; that is to say, that it was not the appointed lesson for the day--if there was such--but that it was a passage selected by Himself.

I need not enter upon the divergences between Luke's quotation as given in our English version and the Hebrew. They are partly due to the fact that he is quoting from memory the Greek version of the LXX. He inserts, for instance, one clause which is not found in that place in Isaiah, but in another part of the same prophet. Having read standing, as was the usage, in token of reverence for the Scripture, Jesus resumed His seat, not as having finished, but, as was the usage, taking the attitude of the teacher, which signified authority. And then, His very first sentence was the most unlimited assertion that the great words which He had been reading had reached their full accomplishment in Himself. They are very familiar to our ears. If we would understand their startling audacity we must listen to them with the ears of the Nazarenes, who had known Him ever since He was a child. This day is this Scripture fulfilled in your ears.' Now, it seems to me that this first sermon of our Lord's to His old fellow-townsmen brings into striking prominence some characteristics of His whole teaching, to which I desire briefly to direct attention.

I. I note Christ's self-assertion.

To begin in Nazareth with such words as these in my text was startling enough, but it is in full accord with the whole tone of our Lord's teaching. If you will carefully search for the most essential characteristics and outstanding differentia of the words of Jesus Christ, even if you make all allowance that some make for the non-historical character of the Gospels, you have this left as the residuum, that the impression which He made upon the men that were nearest to Him, and that caught up most fully the spirit of His teaching, was that the great thing that differentiated it from all other was His unhesitating persistence in pushing into the very forefront, His testimony about Himself. I do not think that there is anything parallel to that anywhere else amongst the men whom the world recognises as being great religious geniuses or great moral teachers. What characterises as perfectly unique our Lord's teaching is not only the blessed things that He said about God or the deep truths that He said about men and their duty, or the sad things that He said about men and their destiny, or the radiant hopes that He unveiled as to men and their possibility, but what He said about Himself. His message was not so much Believe in God and do right,' as it was Believe in Me and follow Me.'

I need only point you to the Sermon on the Mount, which is popularly supposed to contain very little of Christ's reference to Himself, and to remind you how there, in that authoritative proclamation of the laws of the new kingdom, He calmly puts His own utterances as co-ordinate with--nay! as superior to--the utterances of the ancient law, and sweeps aside Moses--though recognising Moses' divine mission--with an I say unto you.' I need only remind you, further, how, at the end of that compendium of reasonable morality,' He lays down this principle--that these sayings of Mine' are a rock-foundation, on which whoever builds shall never be put to confusion. This is but a specimen of the golden thread, if I may call it so, of self-assertion which runs through the whole of our Lord's teaching.

Now, I venture to say that this undeniable characteristic is only warranted on the supposition that He is the Son of God, and His work the salvation of the world. If He is so, if He that hath seen Me hath seen the Father,' if the revelation of Himself which He makes is the Revelation of God, if His death is for the life of the world; and if, when we honour Him, we honour God; when we trust Him, we trust God; when we obey Him we obey God; then I can understand His persistent self-assertion. But otherwise does He not deliberately intercept emotions which are only rightly directed to God? Does He not claim prerogatives, such as forgiveness of sins, bestowal of life, answering of prayer, which are only possessed by the Divine Being?

I know that many who will not go with me in my intellectual formularising of the truth about Christ's nature do bow to Him with unfeigned reverence. But it seems to me, I humbly confess, that there is no logical basis for such reverence except the full-toned recognition that the mystery of His self-assertion is explained by the mystery of His nature, God manifest in the flesh. I, for my part, do not see how the moral perfectness of Jesus Christ is to be saved, in view of that unmistakable strand in His teaching, unless by such admission. Rather, I feel that the recognition of it brings us face to face with the tremendous alternative, and that the people who were moved to indignation by His self-assertion because they recognised not His divine origin, and said This man blasphemeth' This deceiver said,' have more to say in defence of their conclusion than those who bow before Him with reverence, and declare Him to be the pattern of all human perfectness, and yet falter when they are asked to join in the great confession, Thou are the Christ, the Son of the living God.'

II. Secondly, note here our Lord's sad conception of humanity.

There are, as it were, two strands running through the prophetic passage which He quotes, one in reference to Himself, one in reference to those whom He came to help. To the latter I now turn, to get our Lord's point of view when He looked upon the facts of human life.

No man will ever do much for the world whose ears have not been opened to hear its sad music. An inadequate conception of its miseries is sure to lead to inadequate prescriptions for their remedy. We must bear upon our own hearts the burdens that we seek to lift off our brothers' shoulders. There is nothing about the Master's words concerning mankind more pathetic and more plain than the sad, stern, and yet pitying view which He always took concerning them and their condition.

In the passage on which Jesus based His claims, as given by Luke, one of the clauses is probably not in this place genuine, for the healing of the brokenhearted' should be struck out of the true text. There are then four symbols employed: the poor, the captives, the blind, the bruised. And these four are representations of the result of one fell cause, and that is--sin.

Sin impoverishes. Our true wealth is God. No man that possesses Him, by love, and trust, and conformity of will and effort to His discerned will, is poor, whatever else he has, whatever else he lacks. And no man who has lost this one durable treasure, the loving communion with, and possession of, God, in mind and heart and will and effort, but is a pauper whatever else he possesses. Wherever a man has sold himself to his own will, and has made himself and his own inclinations and misread good his centre and his aim, which is the definition of sin, there bankruptcy and poverty have come. Thieves sometimes beset travellers from the gold mines, as they are bringing down their dust or their nuggets to market, and empty the pockets of the gold, and fill them up with sand. That is what sin does for us; it takes away our true treasure, and befools us by giving us what seems to be solid till we come to open the bag; and then there is no power in it to buy anything for us. Why will ye spend your labour for that which satisfieth not?' The one poverty is the impoverishment that lays hold of every soul that wrenches itself, in self-will, apart from God. Sin makes poor.

Sin not only impoverishes, but imprisons the captives.' Ah! you have only to think of your own experience to find out what that means. Is there nothing in the set of your affections, in the mastery that your passion has over you, in the habits of your lives, which you know as well as God knows it, to be wrong and ruinous, and of which you have tried to get rid? I know the answer, and every one of us, if we will look into our own hearts, knows it: we are tied and bound by the chains of our sin.' You do not need to go to inebriate homes, where there are people that would cut their right hands off if they could get rid of the craving, and cannot, to find instances of this bondage. We have only to be honest with ourselves, and to try to pull the boat against the stream instead of letting it drift with it, to know the force with which the current runs. A tiny thread like a spider's draws after it a bit of cotton a little thicker, and knotted to that there is a piece of pack-thread, and after that a two-stranded cord, and then a cable that might hold an ironclad at anchor. That is a parable of how we draw to ourselves, by imperceptible degrees, an ever-thickening set of manacles that bind our wills and make us the servants of sin. His slaves ye are whom ye obey.' Sin imprisons. That is, your sin--do not let us befool ourselves with abstractions--your sin imprisons you.

Sin blinds. Wherever there comes over a soul the mist of self-will and self-regard, sight fails; and all the greatest things are blurred and blotted. The man that is immersed in his own evil is like one plunged in the ocean. The cold, salt waters are about him, and above him; and to him the glories of the sky, and the brightness of the sun, the tenderness of the colouring, are all blotted out. He who goes through life as some of us do, never seeing God, never seeing the loftiest beauty of goodness, never beholding with any clearness of vision the radiant possibilities of the future and its awful threatenings, may indeed see the things an inch from the point of his nose; but he is blind and cannot see afar off, and can only behold, and that darkly, the insignificances that are around him. Sin blinds.

And sin bruises. It takes all the health out of us, and makes us, from the sole of the foot to the crown of the head, masses of wounds and bruises and putrifying sores.'

The enchantress having worked all this havoc, then gives us a cup of illusion which, when we drink, we know not that there is anything the matter with us. We are like a lunatic in a cell, who thinks himself a prince in a palace, and though living on porridge and milk, fancies that he is partaking of all the dainties of a luxurious table. The deceitfulness of sin is not the least of its tragical consequences.

III. Lastly, we have here our Lord's conception of Himself and of His own work.

Your time will not allow of my dwelling upon this as I would fain have done, but let me point out one or two of the salient features of this initial programme of His. He claims to be the theme and the fulfilment of prophecy. Now, whatever influences modern notions about the genesis of the Old Testament, and the characteristics of its prophetic utterances may have done, they have not touched, and they never will touch, this one central characteristic of all that old system, that embedded in it there was an onward-looking gaze, anticipatory of a higher fulfilment and a further development of all that it taught. To those of us to whom Christ's words are the end of all strife I need only point out that, here, He endorses the belief that prophetic utterances, however they may have had, and did have, a lower and immediate meaning, were only realised in the whole sweep and significance in Himself. So He presents Himself before His acquaintances in the little synagogue at Nazareth, and before the whole world to all time, as the centre-point and pivot on which the history of the world, so to speak, revolves; all that was before converging to Him, all that was after flowing down from Him. They that went before, and they that followed after, cried, Hosanna! blessed be He that cometh in the name of the Lord.'

He claims to possess the whole fullness of the divine Spirit: The Spirit of the Lord is upon Me.' That is a reminiscence, no doubt, of the experience by the fords of the Jordan, at the Baptism. But it also opens up a wondrous consciousness, on His part, of a complete and uninterrupted possession of the divine life in all its fullness, which involves an entire separation from the miseries and needs of men. He claims to be the Messiah of the Old Covenant, with all the fullness of meaning, and loftiness of dignity which clustered round that word and that thought. He claims not only to proclaim, but to bestow, the blessings of which He speaks. For He not only comes to preach good tidings to the poor,' but to heal the broken-hearted,' and to set at liberty all them that are bound.' He is the Gospel which He utters. He not merely proclaims the favour of heaven, but He brings the acceptable year of the Lord.'

This, in barest outline--which is all that your time will admit--is the summary of what Jesus Christ, in that first sermon in the synagogue at Nazareth, asserted Himself to be.

He does not detail the means by which He is about to bring the golden year, the year of Jubilee, the acceptable year of the Lord.' But I venture to say that it is hard to find, in the life of Jesus Christ, that which fulfils Christ's own programme, as thus announced, unless you bring in His death on the Cross for the abolition of sin, His Resurrection for the abolition of death; His reign in glory for the bestowment on all sinful and bruised souls of the Spirit of healing and of righteousness.

These Nazarenes listened. Their hearts and consciences attested the magnetic power of His personality, and the truth of His word. So do the hearts and consciences of most of us. They wondered at the words of grace'--whose matter was grace, whose manner was gracious--that proceeded from His mouth. So do most of us. But they let the incipient movement of their hearts be arrested by the cold, carping question, Is not this Joseph's son?' and all the enthusiasm chilled into indifference; indignation' followed, and some of those who had almost been drawn to Him, in an hour's time had their hands on His robe, to cast Him from the brow of the hill on which their village was built. Every man who comes to the point of feeling some emotions towards Christ as his Redeemer, as his King, is at a fork of the road. He may either take to the right, which will lead him to full communion and acceptance; or he may go to the left, which will carry him away out into the desert. The critical hour in the alchemist's laboratory was when the lead in his crucible began to melt. If a cold current got at it, it resumed its dead solidity, and no gold could be made.

Brother! do not let the world's cold currents get at your heart and freeze it again, if you feel that in any measure it is beginning to melt into penitence, and to flow with faith. The same voice that in the synagogue of Nazareth said, He hath anointed Me to preach the Gospel to the poor' speaks to us to-day from heaven, saying, I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich . . . and anoint thine eyes with eyesalve that thou mayest see.'


And in the synagogue there was a man which had a spirit of an unclean devil, and cried out with a loud voice, 34. Saying, Let us alone; what have we to do with Thee, thou Jesus of Nazareth? art Thou come to destroy us? I know Thee who Thou art; the Holy One of God. 35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36. And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power He commandeth the unclean spirits, and they come out. 37. And the fame of Him went out into every place of the country round about. 38. And He arose out of the synagogue, and entered into Simon's house: and Simon's wife's mother was taken with a great fever; and they besought Him for her. 39. And He stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40. Now, when the sun was setting, all they that had any sick with divers diseases brought them unto Him; and He laid His hands on every one of them, and healed them. 41. And devils also came out of many, crying out, and saying, Thou art Christ, the Son of God. And He, rebuking them, suffered them not to speak: for they knew that He was Christ. 42. And when it was day, He departed, and went into a desert place; and the people sought Him, and came unto Him, and stayed Him, that He should not depart from them. 43. And He said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. 44. And He preached in the synagogues of Galilee.'--LUKE iv. 33-44.

There are seven references to Christ's preaching in the synagogues in this chapter, and only two in the rest of this Gospel. Probably our Lord somewhat changed His method, and Luke, as the Evangelist of the gospel for Gentile as well as Jew, emphasises the change, as foreshadowing and warranting the similar procedure in Paul's preaching. This lesson takes us down from the synagogue at Nazareth, among its hills, to that at Capernaum, on the lakeside, where Jesus was already known as a worker of miracles. The two Sabbaths are in sharp contrast. The issue of the one is a tumult of fury and hate; that of the other, a crowd of suppliants and an eager desire to keep Him with them. The story is in four paragraphs, each showing a new phase of Christ's power and pity.

I. Verses 33-37 present Christ as the Lord of that dark world of evil. The hushed silence of the synagogue, listening to His gentle voice, was suddenly broken by shrieks of rage and fear, coming from a man who had been sitting quietly among the others. Possibly his condition had not been suspected until Christ's presence roused his dreadful tyrant. The man's voice is at the demon's service, and only Jesus recognises who speaks through the wretched victim. We take for granted the reality of demoniacal possession, as certified for all who believe Jesus, by His words and acts in reference to it, as well as forced on us, by the phenomena themselves, which are clearly distinguishable from disease, madness, or sin. The modern aversion to the supernatural is quite as much an unreasonable prejudice as any old woman's belief in witchcraft and Professor Huxley, making clumsy fun of the pigs at Gadara,' is holding opinions in the same sublime indifference to evidence of facts as the most superstitious object of his narrow-visioned scorn.

Napoleon called impossible' a beast of a word.' So it is in practical life,--and no less so when glibly used to discredit well-attested facts. We neither aspire to the omniscience which pronounces that there can be no possession by evil spirits, nor venture to brush aside the testimony of the Gospels and the words of Christ, in order to make out such a contention.

Note the rage and terror of the demon. The presence of purity is a sharp pain to impurity, and an evil spirit is stirred to its depths when in contact with Jesus. Monstrous growths that love the dark shrivel and die in sunshine. The same presence which is joy to some may be a very hell to others. We may approach even here that state of feeling which broke out in these shrieks of malignity, hatred, and dread. It is an awful thing when the only relief is to get away from Jesus, and when the clearest recognition of His holiness only makes us the more eager to disclaim any connection with Him. That is the hell of hells. In its completeness, it makes the anguish of the demon; in its rudiments, it is the misery of some men.

Observe too, the unclean spirit's knowledge, not only of the birthplace and name, but of the character and divine relationship of Jesus. That is one of the features of demoniacal possession which distinguish it from disease or insanity, and is quite incapable of explanation on any other ground. It gives a glimpse into a dim region, and suggests that the counsels of Heaven, as effected on earth, are keenly watched and understood by eyes whose gleam is unsoftened by any touch of pity or submission. It is most natural, if there are such spirits, that they should know Jesus while men knew Him not, and that their hatred should keep pace with their knowledge, even while by the knowledge the hatred was seen to be vain.

Observe Christ's tone of authority and sternness. He had pity for men, who were capable of redemption, but His words and demeanour to the spirits are always severe. He accepts the most imperfect recognition from men, and often seems as if labouring to evoke it, but He silences the spirits' clear recognition. The confession which is unto salvation' comes from a heart that loves, not merely from a head that perceives; and Jesus accepts nothing else. He will not have His name soiled by such lips.

Note, still further, Christ's absolute control of the demon. His bare word is sovereign, and secures outward obedience, though from an unsubdued and disobedient will. He cannot make the foul creature love, but He can make him act. Surely Omnipotence speaks, if demons hear and obey. Their king had been conquered, and they knew their Master. The strong man had been bound, and this is the spoiling of his house. The question of the wondering worshippers in the synagogue goes to the root of the matter, when they ask what they must think of the whole message of One whose word gives law to the unclean spirits; for the command to them is a revelation to us, and we learn His Godhead by the power of His simple word, which is but the forth-putting of His will.

We cannot but notice the lurid light thrown by the existence of such spirits on the possibility of undying and responsible beings reaching, by continued alienation of heart and will from God, a stage in which they are beyond the capacity of improvement, and outside the sweep of Christ's pity.

II. Verses 38 and 39 show us Christ in the gentleness of His healing power, and the immediate service of gratitude to Him. The scene in the synagogue manifested authority and power,' and was prompted by abhorrence of the demon even more than by pity for his victim; but now the Lord's tenderness shines unmingled with sternness. Mark gives details of this cure, which, no doubt, came from Peter--such as his joint ownership of the house with his brother, the names of the companions of Jesus, and the infinitely tender action of taking the sick woman by the hand and helping her to rise. But Luke, the physician, is more precise in his description of the case: holden by a great fever.' He traces the cure to the word of rebuke, which, no doubt, accompanied the clasp of the hand.

Here again Christ puts forth divine power in producing effects in the material sphere by His naked word. He spake and it was done.' That truly divine prerogative was put forth at the bidding of His own pity, and that pity which wielded Omnipotence was kindled by the beseechings of sorrowing hearts. Is not this miracle, which shines so lustrously by the side of that terrible scene with the demon, a picture in one case, and that the sickness of one poor and probably aged woman, of the great truth that heartens all our appeals to Him? He who moves the forces of Deity still from His throne lets us move His heart by our cry.

Luke is especially struck with one feature in the case--the immediate return of usual strength. The woman is lying, the one minute, pinned down and helpless with great fever,' and the next is bustling about her domestic duties. No wonder that a physician should think so abnormal a case worthy of note. When Christ heals, He heals thoroughly, and gives strength as well as healing. What could a woman, with no house of her own, and probably a poor dependant on her son-in-law, do for her healer? Not much. But she did what she could, and that without delay. The natural impulse of gratitude is to give its best, and the proper use of healing and new strength is to minister to Him. Such a guest made humble household cares worship; and all our poor powers or tasks, consecrated to His praise and become the offerings of grateful hearts, are lifted into greatness and dignity. He did not despise the modest fare hastily dressed for Him; and He still delights in our gifts, though the cattle on a thousand hills are His. I will sup with him,' says He, and therein promises to become, as it were, a guest at our humble tables.

III. Verses 40 and 41 show us the all-sufficiency of Christ's pity and power. The synagogue worship would be in the early morning, and the healing of the woman immediately after, and the meal she prepared the midday repast. The news had time to spread; and as soon as the sinking sun relaxed the Sabbatical restrictions, a motley crowd came flocking round the house, carrying all the sick that could be lifted, all eager to share in His healing. The same kind of thing may be seen yet round many a traveller's tent. It did not argue real faith in Him, but it was genuine sense of need, and expectation of blessing from His hand; and the measure of faith was the measure of blessing. They got what they believed He could give. If their faith had been larger, the answers would have been greater.

But men are quite sure that they want to be well when they are ill, and bodily healing will be sought with far more earnestness and trouble than soul-healing. Crowds came to Jesus as Physician who never cared to come to Him as Redeemer. Offer men the smaller gifts, and they will run over one another in their scramble for them; but offer them the highest, and they will scarcely hold out a languid hand to take them.

But the point made prominent by Luke is the inexhaustible fullness of pity and power, which met and satisfied all the petitioners. The misery spoke to Christ's heart; and so as the level rays of the setting sun cast a lengthening shadow among the sad groups, He moved amidst them, and with gentle touch healed them all. To-day, as then, the fountain of His pity and healing power is full, after thousands have drawn from it, and no crowd of suppliants bars our way to His heart or His hands. He has enough for all, enough for each, enough for ever more.'

The reference to demoniacs adds nothing to the particulars in the earlier verses except the evidence it gives of the frequency of possession then.

IV. Verses 42-44 show us Jesus seeking seclusion, but willingly sacrificing it at men's call. He withdraws in early morning, not because His store of power was exhausted, or His pity had tired, but to renew His communion with the Father. He needed solitude and silence, and we need it still more. No work worth doing will ever be done for Him unless we are familiar with some quiet place, where we and God alone together can hold converse, and new strength be poured into our hearts. Our Lord is here our pattern, also, of willingly leaving the place of communion when duty calls and men implore. We must not stay on the Mount of Transfiguration when demoniac boys are writhing on the plain below, and heart-broken fathers wearying for our coming. A great, solemn must' ruled His life, as it should do ours, and the fulfilment of that for which He was sent' ever was His aim, rather than even the blessedness of solitary communion or repose of the silent hour of prayer.


Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.'--LUKE v. 4.

The day's work begins early in the East. So the sun, as it rose above the hills on the other side of the lake, shone down upon a busy scene, fresh with the dew and energy of the morning, on the beach by the little village of Bethsaida. One group of fishermen was washing their nets, their boats being hauled up on the strand. A crowd of listeners was thus early gathered round the Teacher; but the fishermen, who were His disciples, seem to have gone on with their work, never minding Christ or the crowd. It is sometimes quite as religious to be washing nets as to be listening to Christ's teaching.

The incident which follows the words of my text, and which is called the first miraculous draught of fishes, is stamped by our Lord Himself with a symbolic purpose; for at the end of it He says: Fear not! from henceforth thou shalt catch men.' And that flings back a flood of light on the whole story; and not only warrants but obliges us to take it as being by Him intended for the instruction in their Christian work of these four whom He has chosen to be His workers. However many of our Lord's miracles may not come under this category of symbolism (and I, for my part, do not believe that there are any of them which do not), this one clearly does. We have His own commentary to compel us to interpret its features as meaning something beyond what appears on the surface. I take it, then, that we have here a first vivid code of instructions which our Lord gives to all His servants who do work for Him; and I wish to look at the various stages of this incident from that point of view.

If there are any of my hearers who think to themselves, Ah, well! he is not going to say anything that I have anything to do with,' so much the worse for you, if you are not a Christian; or, so much the worse for you if, being a Christian, you are not an active servant. Jesus Christ had four disciples who were fishermen, and out of them He made four fishers of men. The obligation is universal.

I. The Law of Service.

Launch out into the deep, and let down your nets for a draught.' Now there is nothing more remarkable in the whole narrative than the matter-of-course fashion in which our Lord takes the disposal of these men, and orders them about. It is not explicable unless we fall back upon what Luke does not tell us, but John does, in his Gospel, that this was by no means the first time that He had come across Peter and Andrew his brother, or James and John his brother. We do not need to trouble ourselves with the chronological question how long before they had been drawn to Him at the fords of Jordan by the witness of John the Baptist, and by the witness of some of them to the others. The relationship had been then commenced which is presupposed by our Lord's authoritative tone here. It leads in the incident of my text to a closer discipleship, which did not admit of Simon and John hauling or cleaning their nets any more. They had been disciples before in a certain loose fashion, a fashion which permitted them to go home and look after their ordinary avocations. Hence-forward they were disciples in a much more stringent fashion. It was because they had already said Rabbi! Thou art the Son of God! Thou art the King of Israel,' that this strange imperative command, inexplicable, except by the supplement of the last of the four Gospels, came from Christ's lips and secured immediate obedience.

If we thus understand that His authority follows on our discipleship, and that the words of my text, first of all, insist upon and assert His right to command and absolutely dispose of the activities, resources, and persons of all His disciples, we have learned something that we only need to practise in order to make our lives noble with a strange nobility, and blessed and sweet with an unearthly sanctity and blessedness.

Further, the words of my text not only declare for us thus the absolute authority of Jesus Christ over all His disciples, but also reveal His sweet promise and gracious assurance that He cares to guide, to direct, to prescribe spheres, to determine methods, to lead those who docilely look to Him and wait upon Him, in paths in which their activity may most profitably be employed for Him and for His Church. If there is anything that is declared to us plainly in the Scriptures, with regard to the relationships between men and Jesus Christ, it is this, that a docile heart will always be a guided heart, partly by inward whispers, which only they disbelieve who limit God in His relation to men, beyond what they have a right to do; and partly by outward providences which only they disbelieve who limit God in His power over the external world, beyond what they have a right to do. He will guide, sometimes with His eye, to which the loving eye flashes back response; sometimes with His whispered word, when the noises of earth and the pulsations of self-will are stilled; sometimes with His rod, which the less sensitive of His sons do often need; sometimes by successes in paths that we venture upon tentatively and timidly; and sometimes by failures in paths into which we rush confidently and presumptuously; but always, the waiting heart is a guided heart, and if we listen we shall hear This is the way, walk ye in it.' And sometimes it is God's will that we should make mistakes, for these too help us to learn His will.

But, further, and more particularly, I do not think that I am unduly reading too much meaning into this story, if I ask you to put emphasis upon one word, Launch out into the deep.' As long as you keep pottering along, a boat's length from the shore, you will only catch little fishes. The big ones, and the heavy takes are away out yonder. Go out there, if you want to get them. Which, being translated, is this--The same spirit of daring enterprise, which is a condition of success in secular matters, is no less potent a factor in the success of Christian men in their enterprises for Jesus Christ. As long as we keep Him down, within the limits of use and wont, and are horribly afraid of anything that our great-grandfathers did not use to do, there will be very few fish in the bottom of the boat.

Oh, brethren! if one thinks of the world into which it has been God's providence to put us, a world all seething with new aspirations and unrest--if we think of the condition of the great city in which we live, which is only a specimen of the cities of England, and of the tragical insufficiency of Christian enterprise and effort, as compared with the overwhelming masses of the community, surely, surely, there is nothing more wanted to make Christian people wake up from their old jog-trot habits, and cast themselves with new earnestness, new daring and enterprise, into forms of service which conscience and sober wisdom may approve. Of course, I do not forget that any such new methods must each approve themselves at the tribunal of the Christian consciousness. It is no part of my business here to descend into details and particulars, but I do want to lay on my own heart, and especially on the hearts of the members of the church of which I have the honour to be the pastor, and also upon all other Christian people whom my voice may reach, the solemn responsibility which the conditions of life in our generation lay upon Christian men and women, Launch out into the deep and let down your nets.' I believe, for my part, that if all the good, God-fearing, Christ-loving men and women in Manchester were to hear this voice sounding in their ears, and to obey it, they would change the face of the city.

II. The Response.

Peter, characteristically, speaks out, and says exactly what a fisherman would be likely to say to a carpenter from Nazareth, that came down to teach him his business. The landsman would not know what the fisherman knew well enough, that it was useless to go fishing in the morning if you had not caught anything all night. There was very little chance of getting any better success when the sun's rays were glinting on the surface of the water.

We have toiled all the night, and have taken nothing.' Experience said, No! do not.' Christ said, Yes! do.' And so when Peter has made a clean breast of his objection, founded on experience, he goes on with the consent prompted by the devotion and consecration of love, nevertheless.' A great word that. We have toiled all the night, and have taken nothing; nevertheless at Thy word we will let down the net. So here goes.' And away they went, breakfastless perhaps, with their nets half cleaned, and sleepy and tired with the night's work.

Here, then, we see obedience that springs delighted to obey, because it is impelled by love. That is the spirit which can be trusted to go out into the deep, which does not ask whether things are recognised and usual or not, but which, if once it is sure of the Lord's will, takes no counsel of anything else. How should it, seeing that there is nothing so delightsome to a heart that truly loves as to know and do the will of its beloved? And that, dear brethren, is the spirit that all we Christian people need--a deeper, more vivid, more continual, soul-subduing, muscle-straining consciousness that Jesus Christ loved me and gave Himself for me.' Then His whisper will be like thunder, and the motto of our lives will be At Thy word, I will!' Further, here is obedience that was not in the least degree depressed by the recognition of past failure. All night long they had been dropping the net overboard, and drawing it in, and with horny, wet hands seeking in its meshes, and finding nothing. Then overboard with it again, and more pulling at the heavy sweeps, till the dawn began to show, and all in vain. Now the weary task must be done all over again, though in all the past hours though they were the best, there has been only failure.

I think that our Christian courage and consecration would be immensely increased, if we could learn the lesson of my text; and feel that, however often in the past I may have broken down, the word of Christ's command, which thrills into my will, is also the word of Christ's promise which should stay my heart, and give me the assurance that past defeat shall be converted into future victory.

There is an obedience which did not grudge fresh toil before the effect of past toils had been quite got over. The nets, as I said, were only half cleaned. It was a pity to begin and dirty them again. The fishers had had a very hard night's toil. If they had been like some of us they would have said, Oh! I have been working hard all the night. I cannot possibly do any more this morning.' I am so very busy with my business all the week, that it is perfectly absurd to talk about my teaching in a Sunday-school.' That was not their spirit at all. No matter how they had to rub their eyes to get the sleep out of them, they just bundled the nets into the boat once more, pushed her down the strand, and shoved her out into the blue waters at Christ's bidding. And that is the sort of workmen that He wants, and that you and I should be.

Further, we have here an obedience that kept the Master's word sounding in its heart whilst it was at work. At Thy word will I let down the net.'

Ah! we very often begin working with a very pure motive, and as we go on, the motive gradually oozes away, and what was begun in the spirit is continued in the flesh; and what was begun with a true devotion to Jesus Christ is continued because we were doing it yesterday, and the day before that, and the day before that, and because it is the custom to do it. So we go on. The heart having all gone out of our service, the blessing is gone out of it too. But if we will keep our hearts near that Lord and listen to His voice calling us, wearied or not wearied, beaten before or not beaten before, and do as He bids us, launch out into the deep, we shall not toil in vain.

III. The result.

Christ's command ever includes His promise. Work done for Him is never resultless. True, His most faithful servants have often to say, if they look at their few sheaves with the eye of sense, I have spent my strength for nought.' True, the Apostolic experience is, at the best, but too exactly repeated, Some believed, and some believed not.' Christ's Gospel always produces its twofold effect, being a savour of life unto life, or of death unto death.' If the great Sower, when He went forth to sow, expected but a fourth part of the seed to fall into good ground, His servants need look for no larger results. But still it remains true that honest, earnest work for Jesus, wisely planned and prayerfully carried out with self-oblivion and self-surrender, will not be unblessed. If our labour is in the Lord,' it will not be in vain.' Just as pain is a danger signal, pointing to mischief at work on the body, so failure in achieving the results of Christian service is, for the most part, an indication of something wrong in method or spirit.

But, if we are toiling in loving obedience to Christ's voice, and seeking His direction as to sphere and manner of service, we may be quite sure of this, that whether we get, immediately or no, the outward and visible results which this incident promises to all who fulfil the conditions, we shall get the results which were symbolised in the second form of this miraculous draught of fishes. For, if you remember, there was another incident at the end of Christ's life, modelled upon this one, and equally significant, though in a different fashion. On that occasion, when the disciples had been toiling all the night, and saw, in the dim twilight of the morning, the questionable figure standing on the shore there, they were bidden to bring of the fish that they had caught, and when they came to land they saw a fire of coals, and fish laid thereon, and bread; and His voice said, Come, and eat!' Blessed are the workers that work for the Master, for living they shall not be left without His blessing, and dying, they rest from their labours'--by the side of that mysterious fire, and Christ-provided food--and their works do follow them, in that they bring of the fish which they have caught.


When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.'--LUKE v. 8.

Now, when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him,. . . and did cast himself into the sea.--JOHN xxi. 7.

These two instances of the miraculous draught of fishes on the Lake of Gennesareth are obviously intended to be taken in conjunction. Their similarities and their differences are equally striking and equally instructive. In the fragment of the incident which I have selected for our consideration now, we have the same man, in the same scene and circumstances, in the presence of the same Lord, acting under the influences of the same motive, and doing two exactly opposite things.

In the first case, the miracle at once struck him with the consciousness that he was now, in some way, he knew not how, in the immediate presence of the supernatural. That was immediately followed by a quick spasm and sense of sin, and that again by a recoil of terror, and that again by the cry, Go out of the boat; for I am a sinful man, O Lord.'

In the other instance, as soon as he saw (or rather, by the help of his friend's clearer sight, learned) that that dim and questionable figure on the morning beach there, was the Lord, the sight brought back his sin to his mind. But this time the consciousness of sin sent him splashing over the side, and through the shallow water, to struggle anyhow to get close to his Lord, not because he thought more complacently of himself or less loftily of his Master, but because he had learned that the best place for a sinful man was as close to Christ as ever he could get. And so, if we put these two incidents together, we get two or three thoughts that it is worth our while to dwell upon.

I. I ask you to notice, first, that instinctive and swift awaking of conscience.

This was not Peter's first acquaintance with Jesus Christ, nor his first enrolment in the ranks of disciples. John's Gospel tells the very beginning, and how, long before this incident, he had recognised Jesus Christ to be the King of Israel. This was not his first experience of a miracle. There had been many wrought in Capernaum of which probably he was an observer; and he had been at the wedding of Cana of Galilee; and in many ways and at many times, no doubt had seen manifestations of our Lord's supernatural power. But here, in his own boat, with his own nets, about his own sort of work, the thing came home to him as it never had come home before. And although he had long ago recognised Jesus Christ as the Messiah, there is a new, tremulous accession of conviction in that O Lord!' It means more than Master,' as he had just called Jesus. It means more than he knew himself, no doubt, but it means at least a great, sudden illumination as to who and what Christ was. And so the consciousness of sin flashes upon him at once, as a consequence of that new vision of the divine, as manifested in Jesus Christ. The links of the process of thought are suppressed. We only see the two ends of it. He passed through a series of thoughts with lightning rapidity. The beginning was the recognition of Christ as in some sense the manifestation to him of the Divine Presence, and the end of it was the recognition of his own sinfulness. He had no new facts; but new meaning and vitality were given to the facts that had long been familiar to him. The first result of this was a new conviction of his own hollowness and evil; and then, side by side with that sense of demerit and sin, came this other trembling apprehension of personal consequences. And so, not thinking so much about the sin as about the punishment that he thought must necessarily come when the holy and the impure collided, he cried, Depart from me, for I am a sinful man, O Lord!' Now I take it that you get there, in that one instance, packed into small and picturesque compass, just the outlines of what it is reasonable and right that there should always go on in a heart when it first catches a glimpse of the purity, and holiness, and nearness of God, and of the awful, solemn verity that we do, each of us for himself, stand in a living, personal relation to Him. That sudden conviction may come by a thousand causes. A sunset opening the gates to the infinite distance may do it. A chance word may do it. A phrase in a sermon may do it. Some personal sorrow or sickness may do it. Any accidental push may touch the spring, and then the door flies open, for we all of us carry, buried deep down in most of us, and not easily got at, that hidden conviction, only needing the letting in of air to flame up, that we have indeed to do with a living God; that we are sinful and He is pure, and that, that being the case, the discord between us, if we come to close quarters, must end disastrously for us.

You remember the grand vision of Isaiah, how, when he saw the King sitting on His throne, high and lifted up, and His train filled the Temple,' the first thought was, not of rapture at the Apocalypse, not of adoration of the greatness, not of aspiration after the purity, not of any desire to join in the Holy! Holy! Holy!' of the burning spirits, but Woe is me, for I am undone; for mine eyes have seen the King; for I am a man of unclean lips.' Ah, brethren! whenever the commonplaces of our professed religious belief are turned into realities for us, and these things that we have all been familiar with from our childhood, flame before us as true and real, then there comes something analogous to the experience of that other Old Testament character--I have heard of Thee by the hearing of the ear, but now mine eyes see Thee; wherefore I abhor myself, and repent in dust and ashes.'

And then there comes, in like manner, and there ought to come, along with this new vision of a God in His purity, and the new sense of my own sinfulness, the apprehension of personal evil. For, although it be the lowest of its functions, it is a function of conscience, not only to say to me, It is wrong to do what is wrong,' but to say, too, If you do wrong, you will have to bear the consequences.' I believe that a part of the instinctive voice of conscience is the declaration, not only of a law, but of a Lawgiver, and that part of its message to me is not only that sin is a transgression of the law, but that the wages of sin is death.'

Now, let me ask you to ask yourselves whether it is not a strange and solemn and sad testimony to the reality and universality of the fact of sin that the sense of impurity and dread of its issues are the uniform results of any vivid, thrilling consciousness of nearness to God. And let me ask you to ask yourself one other question, and that is, whether it is a wise thing to live upon a surface that may be shattered at any moment; whether that is true peace which needs but a touch to melt away; whether you are wise with all this combustible material deep down in your conscience, in paying no regard to it but living and frolicking, and feasting and trafficking, and lusting and sinning on the surface, like those light-hearted, light-headed fools that build their houses on the slopes of volcanoes when the lava rush may come at any moment?

II. That brings me to note, secondly, the mistaken cry of fear.

Peter felt uneasy in the presence of that pure eye, and he also felt, and was mistaken in feeling, that somehow or other he would be safer if he was not so near the Master. Well, if it were true that Jesus Christ brought God near to him, and if it were true that the proximity of God was the revelation of his blackness and the premonition and prophecy of evil to himself, would getting Christ out of the boat help him much? The facts would remain the same. The departure of the physician does not tend to cure the disease; and thus the cry,' Go away from me because I am sinful,' was all but ludicrous if it had not been so tragical in its misapprehension of the facts of the case and the cure for them.

Now the parallel to that, with you and me, is--what? How do we commit this same error? By trying to get rid of the thoughts which evoke these uncomfortable feelings of being impure and in peril. But does ceasing to remember the facts make any difference in the facts? Surely not. Just recall for a moment the many ways in which people manage to blind themselves to these plain, and to some of us unwelcome, truths. You may do it by availing yourselves of that strange power that we all have, of not attending to things that we do not like to think about. It is a strange thing that a man should be able to do that; it is a sad thing that any man should be fool enough to do it. But there are many among my hearers, I have no doubt whatever, who know that if they were to let their thoughts dwell on the facts of their own characters and relation to God they would be uncomfortable, and who, therefore, do their best to keep such thoughts at a safe distance. So, as soon as the sermon is over, some of you will begin to criticise me, or to discuss politics, or gossip, and so get rid of the impressions that the truth might produce. Or you fling yourselves into business. One of the reasons for the fierce energy which some men throw into their common avocations is their knowledge that if they have leisure, there may come into their chambers, and sit down beside them there, these unwelcome thoughts, that kill mirth. Some of you try to get rid of the Christ out of your boat by another way. You plunge into sensualism, and live in the low, vulgar atmosphere of fleshly delight and sensuous excitements in order to drown thought. And some of you do it by the even simpler process of merely giving no heed to such thoughts when kindled. The fire, unfed and unstirred, goes out. That is one way in which people come to have consciences, to use the dreadful words of the New Testament, seared as with a hot iron.' If you will only never listen to it, it will stop speaking after a while, and then you will have an exemption from all these thoughts. When Felix first heard about temperance and righteousness and judgment to come he trembled, but paid no heed to his tremor, and said, Go away for this time, and when I am not busy at anything else, I will have thee back again.' He did have Paul back again many a time, and communed with him, but we never read that he trembled any more. The impression is not always reproduced, although the circumstances that produced it at first may be. The most impenetrable armour in which to clothe oneself against the sword of the Spirit is hammered out of former convictions that were never acted on. A soul cased in these is very hard to get at.

But consider the folly of seeking to get rid of truth, however unwelcome, under the delusion that it ceases to be true because we cease to look at it. Christ's leaving the boat would not have helped Peter. The facts remained, however he refused to look at them. If he could have changed them by getting rid of Him who reminded him of them, it might have been worth while to send Him away--but to dismiss the physician is a new way of curing the disease. Pain is an alarm bell for the physical nature to point to something wrong there, and this sense of evil, this shrinking from God regarded as the judge, is the alarm bell in the spiritual nature to warn of something wrong there. Do you think that you banish the danger for which the alarm bell is rung because you wrap a clout round the clapper so as to prevent it from sounding? and do you think that you make it less true that every transgression and disobedience shall receive its just recompense of reward' by bidding your conscience hold its peace when it tells you so, or by trying to drown its voice amidst the shouts of revelry, or the whirr of spindles, or the roar of traffic? By no means. The facts remain; and nothing except what deals with the facts is the cure which a wise man will adopt.

You remember the old story of the king of Babylon who sat feasting on the night when the city was captured. When the Finger came out and wrote upon the wall, Mene, Mene, Tekel, Upharsin,' it did not stop the feast. They went on with their rioting, and whilst they were carousing, the enemy was creeping up the dried bed of the diverted river, and in that night was Belshazzar slain' amidst his wine-cups, and the flowers on his temples were dabbled with his blood. No more insane way of curing the consciousness of sin and the dread of judgment than that of stifling the voice that evokes it was ever dreamed of in an asylum.

III. Lastly, notice the right place for a sinful man.

On the second occasion to which our texts refer we have the Apostle far more deeply conscious of his sin than he was on the first. He remembered his denial, and no doubt he remembered also the secret interview that Jesus Christ had with him on the day of the Resurrection, when, no doubt, He communicated to him His frank and full assurance of forgiveness, He knows far more of Christ's dignity and character and nature after the Resurrection than he had done on that day, long ago, by the banks of the lake. The deeper sense of his own sin, and the clearer and loftier view of who and what Jesus Christ was, send him struggling to his Master, and make him blessed only at His feet.

Ah yes, brother! the superficial knowledge of my evil may drive me away from Jesus Christ; the deepest conviction of it will send me right into His arms. A partial knowledge of the divine nature as revealed in Him as judge, and punitive and necessarily antagonistic to the blackness of my sin, in the lustrous whiteness of His purity, may drive me away from Him, but the deeper knowledge of God manifested in Jesus Christ, the long-suffering, the gentle, loving, pardoning, will send me to Him in all the depth of my self-abasement and in the confidence in His love as covering over my sin and accepting me. Where does the child go when it has transgressed against its mother's word? Into its mother's arms to hide its face upon her bosom near her heart. Against Thee, Thee only have I sinned' and therefore to Thee, Thee only will I go. Only in nearness to Jesus Christ can we get the anodyne that quiets the conscience--the blessed assurance of forgiveness that lightens us of our burden and dread, and the power for holiness that will change our impurity into the likeness of His own purity. He, and He only, can forgive. He, and He only, brings the loving God into the midst of unloving men. He, and He only, hath offered the sacrifice in which all sin is done away. He, and He only, by the communication of His Spirit and life to me, will make me pure and deliver me from the burden of my sin.

And so the man who knows his own need and Christ's grace will not say, Depart from me for I am a sinful man,' but he will say, Leave me never, nor forsake me, for I am a sinful man, O Lord; but in Thee I have forgiveness and righteousness.'

Dear friends! that consciousness of demerit once evoked in a man's heart, however imperfectly, as I believe it is in some of your hearts now, must issue in one of two things. Either it will send you further into darkness to get away from the light, as the bats in a cave will flit to the deepest recesses of it in order to escape the torch, or it will bring you nearer to Him, and at His feet you will find cleansing.

Oh, dear friends!--strangers many of you, but all friends--let me beseech you that, if the merciful Spirit of God is in any measure using my poor words to touch your consciences and hearts, you would not venture to seek escape from the convictions which are stirring in you by any other way than by betaking yourselves to the Cross. Let it not be, I pray you, that because you know yourselves to be in need of forgiveness, and to stand in peril of judgment, you say to God,' Depart from us, for we desire not the knowledge of Thy ways.' But rather do you cast yourselves into Christ's arms and keep near Him; saying as this same Peter did, on another occasion, Lord! to whom shall we go? Thou hast the words of eternal life.'


And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem; and the power of the Lord was present to heal them. 18. And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before Him. 19. And when they could not find by what way they might bring him in because of the multitude, they went upon the house-top, and let him down through the tiling, with his couch, into the midst before Jesus. 20. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. 21. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins but God alone? 22. But when Jesus perceived their thoughts, He, answering, said unto them, What reason ye in your hearts? 23. Whether is easier to say, Thy sins be forgiven thee; or to say, Rise up and walk! 24. But that ye may know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go unto thine house. 25. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day.'--LUKE v. 17-26.

Luke describes the composition of the unfriendly observers in this crowd with more emphasis and minuteness than the other Evangelists do. They were Pharisees and doctors, and they were assembled from every part of Galilee, and even from Judea, and, what was most remarkable, from Jerusalem itself. Probably the conflict with the authorities in the capital recorded in John v. had taken place by this time, and if so, a deputation from the Sanhedrim would very naturally be despatched to Capernaum, and its members would as naturally summon the local lights to sit with them, and watch this revolutionary young teacher, who had no licence from them, and apparently not much reverence for them.

One can easily imagine that these heresy-hunters would be much too superior persons to mix with the crowd about the door of Peter's house, and would, as Luke says, be sitting by,' near enough to see and hear, but far enough to show that they had no share in the vulgar enthusiasm of these provincial peasants. They were too holy to mingle with the mob, so they kept together by themselves, and waited hopefully for some heresy or breach of their multitudinous precepts. They got more than they expected.

We may note the contrast between their cynical watchfulness and the glorious manifestations for which they had no eyes. The power of the Lord'--that is, of Christ--was' (operative) in His healing,' or, according to another reading, to heal them.' But the critics took no heed of that. There is a temper of mind which is sharp-eyed as a lynx for faults, and blind as a bat to evidences of divine power in the Gospel or its adherents. Some noses are keen to smell stenches, and dull to perceive fragrance. The race of such inquisitors is not extinct.

They contrast, too, with the earnestness of the four friends who brought the paralysed man. The former sat cool and critical, because they had no sense of need either for themselves or for others. The latter made all the effort they could to fight through the crowd, and then took to the roof by some outside stair, and hastily stripping off enough of the tiling, lowered their friend, bed and all, right down in front of the young Rabbi. The house would be low, and the roof slight, and Jesus was probably seated in an open inner court or verandah, At any rate, the description gives a piece of local colour, and presents no improbability.

Earnestness in striving to come oneself or to bring a dear one to Christ's feet seems a supremely absurd waste of energy to a cynical critic, who feels no need of anything that Christ can give. It looks rather different to the paralytic on his couch, and to the friends who long for his healing.

The first lesson from this incident is that our deepest need is forgiveness. No doubt, something in the paralytic's case determined Christ's method with him. Perhaps his sickness had been brought on by dissipation, and possibly conscience was lashing him with a whip of scorpions, so that, while his friends sought for his healing, he himself was more anxious for pardon. It is very unlikely that Jesus would have offered forgiveness unless He had known that it was yearned for. But whether that is so or not, we may fairly generalise the order of givings in this miracle, and draw from it the lesson that what Jesus then gave first is His chief gift. In most of His other miracles He gave bodily healing first. First or second, it is always Christ's chief gift in the beginning of discipleship. His miracles of bodily healing are parables of that higher miracle. This incident brings out what is always the order of relative importance, whether it is that of chronological sequence or not.

And we all need to lay that truth to heart for ourselves. No tinkering with superficial discomforts, or culture of intellect and taste, or success in worldly pursuits, will avail to stanch the deep wound through which our life-blood is ebbing out. We need something that goes deeper than all these styptics. Only a power which can deal with our sense of sin, and soothe that into blessed assurance of pardon, is strong enough to grapple with our true root of misery. It is useless to give a man dying of cancer medicine for pimples. That is what all attempts to make man happy and restful while sin remains unforgiven, are doing.

Social reformers need this lesson. Many voices proclaim many gospels to-day. Culture, economical or social reconstruction, is trumpeted as the panacea. But it matters comparatively little how society is organised. If its individual members retain their former natures, the former evils will come back, whatever its organisation. The only thorough cure for social evils is individual regeneration. Christ deals with men singly, and remoulds society by renewing the individual. The most elaborate machinery may be used for filtering the black waters. What will be the good of that if the fountain of blackness is not sealed up, or rather purified, at its hidden source? Make the tree good, and its fruit will be good. To make the tree good, you must begin with dealing with sin.

The second lesson from this incident is that Christ's claim to forgive sins is either blasphemy or the manifest token of divinity. These Pharisees scented heresy at once. They were blind to the pathos of the story, and hard as millstones towards the poor sufferer's wistful looks. But they pounced at once gleefully on Christ's words. They were perfectly right in their premises that forgiveness was a divine prerogative which no man could share. For sin is the name of evil, when considered in its relation to God. He only can forgive it, for against Thee, Thee only,' as David confessed, is it committed. True, the same act may be full of harmful results to men, and may be a breach of human law, but in its character as sin it refers to God only. Forgiveness is the outpouring of God's love on a sinner, uninterrupted by his sin. Only God can pour out that love.

But the cavillers were quite wrong in their conclusion. He did not blaspheme.' The fact that Jesus knew and answered their whispered or unspoken reasonings in their hearts' might have taught them that here was more than a rabbi, or even a prophet. But He goes on to reiterate His assertion that He has power to forgive sins.

Observe that He does not deny their premises. Nor does He, as He was bound in common honesty to do, set them right if they were wrong in supposing that He had claimed divine power. A wise religious teacher, who saw himself misunderstood as asserting that he could give what he only meant to assure a penitent that God would give, would have instantly said, Do not mistake me. I am only doing what every servant of God's should and can do, telling this poor brother that God is ready to forgive. God forbid that I should be supposed to do more than to declare his forgiveness!' Christ's answer is the strongest possible contrast to that. He knew what these Pharisees supposed Him to have meant by His authoritative words, and knowing it, He repeats them, and points to the miracle about to be done as their vindication.

Is there any possible way of escaping from the conclusion that Jesus solemnly and deliberately laid claim to exercise the divine prerogative of dispensing pardon? If He did, what shall we say of Him? Surely there is no third judgment of Him and His words possible; but either the Pharisees were right, and this man,' this pattern of all meekness and perfect example of humility, blasphemed, or else Peter was right when he said, Thou art the Christ, the Son of the living God.'

The third lesson is that the visible effects of Christ's power attest the reality of His claim to produce the invisible effects of peaceful assurance of forgiveness. It was equally easy to say, Thy sins are forgiven thee,' and to say, Take up thy bed and walk.' It was equally impossible for a mere man to forgive, and to give the paralytic muscular force to move. But the one saying could be tested, and its fulfilment verified by sight. The other could not; but if the visible impossibility was done, it was a witness that the invisible one could be.

The striking way in which our Lord weaves in His command to the palsied man to take up his bed with His words to the Pharisees is preserved in all the Gospels, and gives vividness to the narrative, while it brings out the main purpose of the miracle. It was a demonstration in the visible sphere of Christ's power in the invisible. Both were divine acts, and that which could be verified by sight established the reality of that which could not.

The same principle may be widely extended. It includes all the outward effects of Christ's gospel in the world. There are abundance of these which are patent to fair-minded observers. If one wishes to know what these are, he has only to contrast heathen lands with those in which, however imperfectly, Jesus is recognised as King and Example. The lives of His disciples are full of faults, but they should, and in a measure, do, witness to the reality of His gifts of forgiveness and conquest of sin. He has done more to restore strength to humanity paralysed for good than all other would-be physicians put together have done; and since He has visibly effected such manifest changes on outward lives, it is no rash conclusion to draw that He can change the inward nature. If He has healed the palsy, that is a work surpassing human power, and it proves that He can forgive the sin which brought the paralysis, and tied the helpless sufferer to his couch of pain.


And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of God, 21. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24. But woe unto you that are rich! for ye have received your consolation. 25. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26. Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets. 27. But I say unto you which hear, Love your enemies, do good to them which hate you, 28. Bless them that curse you, and pray for them which despitefully use you. 29. And unto him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak, forbid not to take thy coat also. 30. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31. And as ye would that men should do to you, do ye also to them likewise.'--LUKE vi. 20-31.

Luke condenses and Matthew expands the Sermon on the Mount. The general outline is the same in both versions. The main body of both is a laying down the law for Christ's disciples. Luke, however, characteristically omits what is prominent in Matthew, the polemic against Pharisaic righteousness, and the contrast between the moral teaching of Christ and that of the law. These were appropriate in a Gospel which set forth Jesus as the crown of earlier revelation, while Luke is true to the broad humanities of his Gospel, in setting forth rather the universal aspect of Christian duty, and gathering it all into the one precept of love.

The fragment which forms the present passage falls into two parts--the description of the subjects of the kingdom and their blessedness, contrasted with the character of the rebels; and the summing up of the law of the kingdom in the all-including commandment of love.

I. The subjects and blessedness of the kingdom, and the rebels. It is to be well kept in view that the discourse is addressed to His disciples.' That fact remembered would have saved some critics from talking nonsense about the discrepancy between Luke and Matthew, and supposing that the former meant merely literal poverty, hunger, and tears. No doubt he omits the decisive words which appear in Matthew, who appends in spirit' to poor,' and after righteousness' to hunger and thirst,' but there is no ground for supposing that Luke meant anything else than Matthew.

Notice that in our passage the sayings are directly addressed to the disciples, while in Matthew they are cast into the form of general propositions. In that shape, the additions were needed to prevent misunderstanding of Christ, as if He were talking like a vulgar demagogue, flattering the poor, and inveighing against the rich. Matthew's view of the force of the expressions is involved in Luke's making them an address to the disciples., Ye poor' at once declares that our Lord is not thinking of the whole class of literally needy, but of such of these as He saw willing to learn of Him. No doubt, the bulk of them were poor men as regards the world's goods, and knew the pinch of actual want, and had often had to weep. But their earthly poverty and misery had opened their hearts to receive Him, and that had transmuted the outward wants and sorrows into spiritual ones, as is evident from their being disciples; and these are the characteristics which He pronounces blessed. In this democratic and socialistic age, it is important to keep clearly in view the fact that Jesus was no flatterer of poor men as such, and did not think that circumstances had such power for good or evil, as that virtue and true blessedness were their prerogatives.

The foundation characteristic is poverty of spirit, the consciousness of one's own weakness, the opposite of the delusion that we are rich and increased with goods.' All true subjection to the kingdom begins with that accurate, because lowly, estimate of ourselves. Humility is life, lofty mindedness is death. The heights are barren, rivers and fertility are down in the valleys.

Luke makes hunger the second characteristic, and weeping the third, while Matthew inverts that order. Either arrangement suggests important thoughts. Desire after the true riches naturally follows on consciousness of poverty, while, on the other hand, sorrow for one's conscious lack of these may be regarded as preceding and producing longing. In fact, the three traits of character are contemporaneous, and imply each other. Outward condition comes into view, only in so far as it tends to the production of these spiritual characteristics, and has, in fact, produced them, as it had done, in some measure, in the disciples. The antithetical characteristics of the adversaries of the kingdom are, in like manner, mainly spiritual; and their riches, fullness, and laughter refer to circumstances only in so far as actual wealth, abundance, and mirth tend to hide from men their inward destitution, starvation, and misery.

But what paradoxes to praise all that flesh abhors, and to declare that it is better to be poor than rich, better to feel gnawing desire than to be satisfied, better to weep than to laugh! How little the so-called Christian world believes it! How dead against most men's theory and practice Christ goes! These Beatitudes have a solemn warning for all, and if we really believed them, our lives would be revolutionised. The people who say, Give me the Sermon on the Mount: I don't care for your doctrines, but I can understand it,' have not felt the grip of these Beatitudes.

Note that the blessings and woes are based on the future issues of the two states of mind. These are not wholly in the future life, for Jesus says, Yours is the kingdom.' That kingdom is a state of obedience to God, complete in that future world, but begun here. True poverty secures entrance thither, since it leads to submission of will and trust. True hunger is sure of satisfaction, since it leads to waiting on God, who will fulfil the desire of them that fear Him.' Sorrow which is according to God, cannot but bring us near Him who will wipe away tears from off all faces.'

On the other hand, they who in condition are prosperous and satisfied with earth, and in disposition are devoid of suspicion of their own emptiness, and draw their joys and sorrows from this world alone, cannot but have a grim awaking waiting for them. Here they will often feel that earth's goods are no solid food, and that nameless yearnings and sadness break in on their mirth; and in the dim world beyond, they will start to find their hands empty and their souls starving.

The fourth of Luke's Beatitudes contrasts the treatment received from men by the subjects and the enemies of the kingdom. Better to be Christ's martyr than the world's favourite! Alas, how few Christians wear the armour of that great saying! They would not set so much store by popularity, nor be so afraid of being on the unpopular side, if they did.

II. The second part of the passage contains the summary of the laws of the kingdom from the lips of the King. Its keynote is love. The precept follows strikingly on the predictions of excommunication and hatred. The only weapon to fight hate is love. The hate of hate, the scorn of scorn,' are not Christian dispositions, though Tennyson tells us that they are the poet's. So much the worse for him if they are! First, the commandment, so impossible to us unless our hearts are made Christlike by much dwelling with Christ, is laid down in the plainest terms. Enmity should only stimulate love, as a gash in some tree bearing precious balsam makes the fragrant treasure flow. Who of us has conformed to that law which in three words sums up perfection? How few of us have even honestly tried to conform to it!

But the command becomes more stringent as it advances. The sentiment is worth much, but it must bear fruit in act. So the practical manifestations of it follow. Deeds of kindness, words of blessing, and highest of all, and the best help to fulfilling the other two, prayer, are to be our meek answers to evil. Why should Christians always let their enemies settle the terms of intercourse? They are not to be mere reverberating surfaces, giving back echoes of angry voices. Let us take the initiative, and if men scowl, let us meet them with open hearts and smiles. A soft answer turneth away wrath.' It takes two to make a quarrel.' Frost and snow bind the earth in chains, but the silent sunshine conquers at last, and evil can be overcome with good.

Our Lord goes on to speak of another form of love--namely, patient endurance of wrong and unreasonableness. He puts that in terms so strong that many readers are fain to pare down their significance. Non-resistance is commanded in the most uncompromising fashion, and illustrated in the cases of assault, robbery, and pertinacious mendicancy. The world stands stiffly on its rights; the Christian is not to bristle up in defence of his, but rather to suffer wrong and loss. This is regarded by many as an impossible ideal. But it is to be observed that the principle involved is that love has no limits but itself. There may be resistance to wrong, and refusal of a request, if love prompts to these. If it is better for the other man that a Christian should not let him have his way or his wish, and if the Christian, in resisting or refusing, is honestly actuated by love, then he is fulfilling the precept when he says No' to some petition, or when he resists robbery. We must live near Jesus Christ to know when such limitations of the precept come in, and to make sure of our motives.

The world and the Church would be revolutionised if even approximate obedience were rendered to this commandment. Let us not forget that it is a commandment, and cannot be put aside without disloyalty.

Christ then crystallises His whole teaching on the subject of our conduct to others into the immortal words which make our wishes for ourselves the standard of our duty to others, and so give every man an infallible guide. We are all disposed to claim more from others than we give to them. What a paradise earth would be if the two measuring-lines which we apply to their conduct and to our own were exactly of the same length!


And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44. For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble-bush gather they grapes. 45. A good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh, 46. And why call ye Me, Lord, Lord, and do not the things which I say? 47. Whosoever cometh to Me, and heareth My sayings, and doeth them, I will shew you to whom he is like: 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it; for it was founded upon a rock. 49. But he that heareth, and doeth not, is like a man that, without a foundation, built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.'--LUKE vi. 41-49.

Three extended metaphors, which may almost be called parables, close Luke's version of the Sermon on the Mount, and constitute this passage. These are the mote and the beam, the good and bad trees, the houses on the rock and on the sand. Matthew puts the first of these earlier in the sermon, and connects it with other precepts about judging others. But whichever order is the original, that adopted by Luke has a clear connection of thought underlying it which will come out as we proceed.

I. The striking and somewhat ludicrous image of the beam and the mote is found in Rabbinical writings, and may have been familiar to Christ's hearers. But His use of it is deeper and more searching than the rabbis' was. He has just been speaking of blind guides and their blind followers. That parable,' as Luke calls it, naturally images another defect which may attach to the eye. A man may be partly blind because some foreign body has got in. If we might suppose a tacit reference to the Pharisees in the blind guides, their self-complacent censoriousness would be in view here; but the application of the saying is much wider than to them only.

Verse 41 teaches that the accurate measurement of the magnitude of our own failings should precede our detection of our brother's. Christ assumes the commonness of the opposite practice by asking why' it is so. And we have all to admit that the assumption is correct. The keenness of men's criticism of their neighbour's faults is in inverse proportion to their familiarity with their own. It is no unusual thing to hear some one, bedaubed with dirt from head to foot, declaiming with disgust about a speck or two on his neighbour's white robes.

Satan reproving sin is not an edifying sight, but Satan criticising sin is still less agreeable. If only he that is without sin among you' would fling stones, there would be fewer reputations pelted than there are. Most men know less about their own faults than about their brother's. They use two pairs of spectacles--one which diminishes, and is put on for looking at themselves; one which magnifies, and is worn for their neighbour's benefit. But when their respective good qualities are to be looked at, the other pair is used in each case. That is men's way, all the world over.

Christ's question asks the reason for this all but universal dishonesty of having two weights and measures for faults. He would have us ponder on the cause, that we may discover the remedy. He would have us reflect, that we may get a vivid conviction of the unreasonableness of the practice. There is nothing in the fact that a fault is mine which should make it small in my judgment; nor, on the other hand, in the accident that it is another's, which should make it seem large. A fault is a fault, whoever it belongs to, and we should judge ourselves and others by the same rule. Only we should be most severe in its application to ourselves, for we cannot tell how much our brother has had, to diminish the criminality of his sin, and we can tell, if we will be honest, how much we have had, to aggravate that of ours. So the conscience of a true Christian works as Paul's did when he said Of whom I am chief,' and is more disposed to make its own motes into beams than to censure its brother's.

The reason, so far as there is a reason, can only lie in our diseased selfishness, which is the source of all sin. And the blindness to our beams' is partly produced by their very presence. All sin blinds conscience. A man with a beam in his eye would not be able to see much. One device of sin, practised in order to withdraw the doer's attention from his own deed, is to make him censorious of his fellows, and to compound for the sins he is inclined to by condemning other people's.

Verse 42 teaches that the conquest of our own discovered evils must precede efficient attempts to cure other people's. To pose as a curer of them while we are ignorant of our own faults is, consciously or unconsciously, hypocrisy, for it assumes a hatred of evil, which, if genuine, would have found first a field for its working in ourselves. An oculist with diseased eyes would not be likely to be a successful operator. Physician, heal thyself' would fit him well, and be certainly flung at him. A cleansed eye will see the brother's mote clearly, but only in order to help its extraction. It is a delicate bit of work to get it out, and needs a gentle hand.

Our discernment of others' faults must be compassionate, not to be followed by condemnation nor self-complacency but by loving efforts to help to a cure. And such will not be made unless we have learned our own sinfulness, and can go to the wrongdoer in brotherly humility, and win him to use the eye-salve' which our conduct shows has healed us.

II. The second compressed parable of the two trees springs from the former naturally, as stating the general law of which verse 42 gives one case, namely, that good deeds (such as casting out the mote) can only come from a good heart (made good by confession of its own evils and their ejection). It is often said that Christ's teaching is unlike that of His Apostles in that He places stress on works, and says little of faith. But how does He regard works? As fruits. That is to say, they are of value in His eyes only as being products and manifestations of character. He does not tell us in this parable how the character which will effloresce in blossoms and set in fruits of goodness is produced. That comes in the next parable. But here is sufficiently set forth the great central truth of Christian ethics that the inward disposition is the all-important thing, and that deeds are determined as to their moral quality by the character from which they have proceeded.

Our actions are our self-revelations. The words are not to be pressed, as if they taught the entire goodness of one class of men, so that all their acts were products of their good character, nor the unmingled evil of another, so that no good of any kind or in any degree is in them or comes from them. They must be read as embodying a general truth which is not as yet fully exemplified in any character or conduct.

In verse 45 the same idea is presented under a different figure--that of a wealthy man who brings his possessions out of his store-house. The application of the figure is significantly varied so as to include the other great department of human activity. Speech is act. It, too, will be according to the cast of the inner life. Of course, feigned speech of all sorts is not in view. The lazy judgment of men thinks less of words than of deeds. Christ always attaches supreme importance to them. Intentional lying being excluded, speech is an even more complete self-revelation than act. When one thinks of the floods of foul or idle or malicious talk which half drown the world as being revelations of the sort of hearts from which they have gushed, one is appalled. What a black, seething fountain that must be which spurts up such inky waters!

III. The third parable, of the two houses, shows in part how hearts may be made good.' It is attached to the preceding by verse 46. Speech does not always come from the abundance of the heart.' Many call Him Lord who do not act accordingly. Deeds must confirm words. If the two diverge, the latter must be taken as the credible self-revelation. Now the first noticeable thing here is Christ's bold assumption that His words are a rock foundation for any life. He claims to give an absolute and all-sufficient rule of conduct, and to have the right to command every man.

And people read such words and then talk about their Christianity not being the belief of His divinity, but the practice of the Sermon on the Mount! His words are the foundation for every firm, lasting life. They are the basis of all true thought about God, ourselves, our duties, our future. That rock was Christ.' Every other foundation is as sand. Unless we build on Him, we build on changeable inclinations, short-lived desires, transitory aims, evanescent circumstances. Only the Christ who ever liveth, and is ever the same yesterday, and to-day, and for ever,' is fit to be the foundation of lives that are to be immortal.

Note the two houses built on the foundations. The metaphor suggests that each life is a whole with a definite character. Alas, how many of our lives are liker a heap of stones tilted at random out of a cart than a house with a plan. But there is a character stamped on every life, and however the man may have lived from hand to mouth without premeditation, the result has a character of its own, be it temple or pig-sty. Each life, too, is built up by slow labour, course by course. Our deeds become our dwelling-places. Like coral-insects, we live in what we build. Memory, habit, ever-springing consequences, shape by slow degrees our isolated actions into our abodes. What do we build?

One storm tries both houses. That may refer to the common trials of every life, but it is best taken as referring to the future judgment, when God will lay judgment to the line, and righteousness to the plummet' and whatever cannot stand that test will be swept away. Who would run up a flimsy structure on some windy headland in northern seas? The lighthouses away out in ocean are firmly bonded into living rock. Unless our lives are thus built on and into Christ, they will collapse into a heap of ruin. Behold I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.'


. . . They besought Him . . . saying, That he was worthy for whom He should do this:. . . 6. I am not worthy that Thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto Thee. . ..'--LUKE vii. 4, 6, 7.

A Roman centurion, who could induce the elders of a Jewish village to approach Jesus on his behalf, must have been a remarkable person. The garrison which held down a turbulent people was not usually likely to be much loved by them. But this man, about whom the incident with which our texts are connected is related, was obviously one of the people of whom that restless age had many, who had found out that his creed was outworn, and who had been drawn to Judaism by its lofty monotheism and its austere morality. He had gone so far as to build a synagogue, and thereby, no doubt, incurred the ridicule of his companions, and perhaps the suspicions of his superiors. What would the English authorities think of an Indian district officer that conformed to Buddhism or Brahminism, and built a temple? That is what the Roman officials would think of our centurion. And there were other beautiful traits in his character. He had a servant that was dear to him.' It was not only the nexus of master and servant and cash payments that bound these two together. And very beautiful is this story, when he himself speaks about this servant. He does not use the rough word which implies a bondservant, and which is employed throughout the whole of the rest of the narrative, but a much gentler one, and speaks of him as his boy.' So he had won the hearts of these elders so far as to make them swallow their dislike to Jesus, and deign to go to Him with a request which implied His powers at which at all other times they scoffed.

Now, we owe to Luke the details which show us that there was a double deputation to our Lord--the first which approached Him to ask His intervention, and the second which the centurion sent when he saw the little group coming towards his house, and a fresh gush of awe rose in his heart. The elders said, He is worthy' he said, I am not worthy.' The verbal resemblance is, indeed, not so close in the original as in our versions, for the literal rendering of the words put into the centurion's mouth is not fit.' But still the evident antithesis is preserved: the one saying expresses the favourable view that partial outsiders took of the man, the other gives the truer view that the man took of himself. And so, putting away the story altogether, we may set these two verdicts side by side, as suggesting wider lessons than those which arise from the narrative itself.

I. And, first, we have here the shallow plea of worthiness.

These elders did not think loftily of Jesus Christ. The conception that we have of Him goes a long way to settle whether it is possible or not for us to approach Him with the word worthy' on our lips. The higher we lift our thought of Christ, the lower becomes our thought of ourselves. These elders saw the centurion from the outside, and estimated him accordingly. There is no more frequent, there is no more unprofitable and impossible occupation, than that of trying to estimate other people's characters. Yet there are few things that we are so fond of doing. Half our conversation consists of it, and a very large part of what we call literature consists of it; and it is bound to be always wrong, whether it is eulogistic or condemnatory, because it only deals with the surface.

Here we have the shallow plea advanced by these elders in reference to the centurion which corresponds to the equally shallow plea that some of us are tempted to advance in reference to ourselves. The disposition to do so is in us all. Luther said that every man was born with a Pope in his belly. Every man is born with a Pharisee in himself, who thinks that religion is a matter of barter, that it is so much work, buying so much favour here, or heaven hereafter. Wherever you look, you see the working of that tendency. It is the very mainspring of heathenism, with all its penances and performances. It is enshrined in the heart of Roman Catholicism, with its dreams of a treasury of merits, and works of supererogation and the like. Ay! and it has passed over into a great deal of what calls itself Evangelical Protestantism, which thinks that, somehow or other, it is all for our good to come here, for instance on a Sunday, though we have no desire to come and no true worship in us when we have come, and to do a great many things that we would much rather not do, and to abstain from a great many things that we are strongly inclined to, and all with the notion that we have to bring some worthiness' in order to move Jesus Christ to deal graciously with us.

And then notice that the religion of barter, which thinks to earn God's favour by deeds, and is, alas! the only religion of multitudes, and subtly mingles with the thoughts of all, tends to lay the main stress on the mere external arts of cult and ritual. He loveth our nation, and hath built us a synagogue' not, He is gentle, good, Godlike.' He has built a synagogue.' That is the type of work which most people who fall into the notion that heaven is to be bought, offer as the price. I have no doubt that there are many people who have never caught a glimpse of any loftier conception than that, and who, when they think--which they do not often do--about religious subjects at all, are saying to themselves, I do as well as I can,' and who thus bring in some vague thought of the mercy of God as a kind of make-weight to help out what of their own they put in the scale. Ah, dear brethren! that is a wearying, an endless, a self-torturing, an imprisoning, an enervating thought, and the plea of worthiness' is utterly out of place and unsustainable before God.

II. Now let me turn to the deeper conviction which silences that plea.

I am not worthy that Thou shouldest enter under my roof, wherefore neither thought I myself worthy to come unto Thee.' This man had a loftier conception of who and what Christ was than the elders had. To them He was only one of themselves, perhaps endowed with some kind of prophetic power, but still one of themselves. The centurion had pondered over the mystic power of the word of command, as he knew it by experience in the legion, or in the little troop of which he, though a man under the authority of his higher officers, was the commander; and he knew that even his limited power carried with it absolute authority and compelled obedience. And he had looked at Christ, and wondered, and thought, and had come at last to a dim apprehension of that great truth that, somehow or other, in this Man there did lie a power which, by the mere utterance of His will, could affect matter, could raise the dead, could still a storm, could banish disease, could quell devils. He did not formulate his belief, he could not have said exactly what it led to, or what it contained, but he felt that there was something divine about Him. And so, seeing, though it was but through mists, the sight of that great perfection, that divine humanity and human divinity, he bowed himself and said, Lord! I am not worthy.'

When you see Christ as He is, and give Him the honour due to His name, all notions of desert will vanish utterly.

Further, the centurion saw himself from the inside, and that makes all the difference. Ah, brethren! most of us know our own characters just as little as we know our own faces, and find it as difficult to form a just estimate of what the hidden man of the heart looks like as we find it impossible to form a just estimate of what we look to other people as we walk down the street. But if we once turned the searchlight upon ourselves, I do not think that any of us would long be able to stand by that plea, I am worthy.' Have you ever been on a tour of discovery, like what they go through at the Houses of Parliament on the first day of each session, down into the cellars to see what stores of explosive material, and what villains to fire it, may be lurking there? If you have once seen yourself as you are, and take into account, not only actions but base tendencies, foul, evil thoughts, imagined sins of the flesh, meannesses and basenesses that never have come to the surface, but which you know are bits of you, I do not think that you will have much more to say about I am worthy.' The flashing waters of the sea may be all blazing in the sunshine, but if they were drained off, what a frightful sight the mud and the ooze at the bottom would be! Others look at the dancing, glittering surface, but you, if you are a wise man, will go down in the diving-bell sometimes, and for a while stop there at the bottom, and turn a bull's-eye straight upon all the slimy, crawling things that are there, and that would die if they came into the light.

I am not worthy that Thou shouldest enter under my roof.' But then, as I have said, most of us are strangers to ourselves. The very fact of a course of action which, in other people, we should describe with severe condemnation, being ours, bribes us to indulgence and lenient judgment. Familiarity, too, weakens our sense of the foulness of our own evils. If you have been in the Black Hole all night, you do not know how vitiated the atmosphere is. You have to come out into the fresh air to find out that. We look at the errors of others through a microscope; we look at our own through the wrong end of the telescope; and the one set, when we are in a cynical humour, seem bigger than they are; and the other set always seem smaller.

Now, that clear consciousness of my own sinfulness ought to underlie all my religious feelings and thoughts. I believe, for my part, that no man is in a position to apprehend Christianity rightly who has not made the acquaintance of his own bad self. And I trace a very large proportion of the shallow Christianity of this day as well as of the disproportion in which its various truths are set forth, and the rising of crops of erroneous conceptions just to this, that this generation has to a large extent lost--no, do not let me say this generation, you and I--have to a large extent lost, that wholesome consciousness of our own unworthiness and sin.

But on the other hand, let me remind you that the centurion's deeper conviction is not yet the deepest of all, and that whilst the Christianity which ignores sin is sure to be impotent, on the other hand the Christianity which sees very little but sin is bondage and misery, and is impotent too. And there are many of us whose type of religion is far gloomier than it should be, and whose motive of service is far more servile than it ought to be, just because we have not got beyond the centurion, and can only say, I am not worthy; I am a poor, miserable sinner.'

III. And so I come to the third point, which is not in my text, but which both my texts converge upon, and that is the deepest truth of all, that worthiness or unworthiness has nothing to do with Christ's love.

When these elders interceded with Jesus, He at once rose and went with them, and that not because of their intercession or of the certificate of character which they had given, but because His own loving heart impelled Him to go to any soul that sought His help. So we are led away from all anxious questionings as to whether we are worthy or no, and learn that, far above all thoughts either of undue self-complacency or of undue self-depreciation, lies the motive for Christ's gracious and healing approach in.

His ceaseless, unexhausted love, Unmerited and free.'

This is the truth to which the consciousness of sinfulness and unworthiness points us all, for which that consciousness prepares us, in which that consciousness does not melt away, but rather is increased and ceases to be any longer a burden or a pain. Here, then, we come to the very bed-rock of everything, for

Merit lives from man to man, But not from man, O Lord, to Thee.'

Jesus Christ comes to us, not drawn by our deserts, but impelled by His own love, and that love pours itself out upon each of us. So we do not need painfully to amass a store of worthiness, nor to pile up our own works, by which we may climb to heaven. Say not, who shall ascend up into heaven,' to bring Christ down again, but the word is nigh thee, that if thou wilt believe with thine heart, thou shalt be saved.' Worthiness or unworthiness is to be swept clean out of the field, and I am to be content to be a pauper, to owe everything to what I have done nothing to procure, and to cast myself on the sole, all-sufficient mercy of God in Jesus Christ our Lord.

And then comes liberty, and then comes joy. If the gift is given from no consideration of men's deserts, then the only thing that men have to do is to exercise the faith that takes it. As the Apostle says in words that sound very hard and technical, but which, if you would only ponder them, are throbbing with vitality, It is of faith that it might be by grace.' Since He gives simply because He loves, the only requisites are the knowledge of our need, the will to receive, the trust that, in clasping the Giver, possesses the gift.

The consciousness of unworthiness will be deepened. The more we know ourselves to be sinful, the more we shall cleave to Christ, and the more we cleave to Christ, the more we shall know ourselves to be sinful. Peter caught a glimpse of what Jesus was when he sat in the boat, and he said, Depart from me, for I am a sinful man, O Lord!' But Peter saw both himself and his Lord more clearly, that is more truly, when, subsequent to his black treachery, his brother Apostle said to him concerning the figure standing on the beach in the grey morning, It is the Lord,' and he flung himself over the side and floundered through the water to get to his Master's feet. For that is the place for the man who knows himself unworthy. The more we are conscious of our sin, the closer let us cling to our Lord's forgiving heart, and the more sure we are that we have that love which we have not earned, the more shall we feel how unworthy of it we are. As one of the prophets says, with profound meaning, Thou shalt be ashamed and confounded, and never open thy mouth any more because of thy transgression, when I am pacified towards thee for all that thou hast done.' The child buries its face on its mother's breast, and feels its fault the more because the loving arms clasp it close.

And so, dear brethren, deepen your convictions, if you are deluded by that notion of merit; deepen your convictions, if you see your own evil so clearly that you see little else. Come into the light, come into the liberty, rise to that great thought, Not by works of righteousness which we have done, but by His mercy He saved us.' Have done with the religion of barter, and come to the religion of undeserved grace. If you are going to stop on the commercial level, the wages of sin is death' rise to the higher ground: the gift of God is eternal life through Jesus Christ our Lord.'


And when the Lord saw her, He had compassion on her, and said unto her, Weep not. 14. And He came and touched the bier: and they that bare him stood still. And He said, Young man, I say unto thee, Arise. 15. And he that was dead sat up, and began to speak. And He delivered him to his mother.'--LUKE vii. 13-15.

We owe our knowledge of this incident to Luke only. He is the Evangelist who specially delights in recording the gracious relations of our Lord with women, and he is also the Evangelist who delights in telling us of unasked miracles which Christ performed. Both of these characteristics unite in this story, and it may have been these, rather than the fact of its being a narrative of a resurrection, that found for it a place in this Gospel.

Be that as it may, it is obvious to remark that this miracle was not wrought with any intention of establishing Christ's claims thereby. Its motive was simply pity; its purpose was merely to comfort a desolate woman whose hope and love and defence were lying stretched on her boy's bier. Was that a sufficient reason for a miracle? People tell us that a test of a spurious miracle is that it is done without any adequate purpose to be served. Jesus Christ thought that to comfort one poor, sorrowful heart was reason enough for putting His hand out, and dragging the prey from the very jaws of death, so loftily did He think of human sorrow and of the comforting thereof.

Now I think we unduly limit the meaning of our Lord's miracles when we regard them as specially intended to authenticate His claims. They are not merely the evidences of revelation; they are themselves a large part of revelation. My purpose in this sermon is to look at this incident from that one point of view, and to try to set clearly before our minds what it shows us of the character and work of Jesus Christ. And there are three things on which I desire to touch briefly. We have Him here revealed to us as the compassionate Drier of all tears; the life-giving Antagonist of death; and as the Re-uniter of parted hearts.

Note, then, these three things.

I. First of all, look at that wonderful revelation that lies here of Jesus Christ as the compassionate Drier of all tears.

The poor woman, buried in her grief, with her eyes fixed on the bier, has no thought for the little crowd that came up the rocky road, as she and her friends are hurrying down it to the place of graves. She was a stranger to Christ, and Christ a stranger to her. The last thing that she would have thought of would have been eliciting any compassion from those who thus fortuitously met her on her sad errand. But Christ looks, and His eye sees far more deeply and far more tenderly into the sorrow of the desolate, childless widow than any human eyes looked. And as swift as was His perception of the sorrow, so swiftly does He throw Himself into sympathy with it. The true human emotion of unmingled pity wells up in His heart and moves Him to action.

And just because the manhood was perfect and sinless, therefore the sympathy of Christ was deeper than any human sympathy, howsoever tender it may be; for what unfits us to feel compassion is our absorption with ourselves. That makes our hearts hard and insensitive, and is the true, witches' mark'--to recur to the old fable--the spot where no external pressure can produce sensation. The ossified heart of the selfish man is closed against divine compassion. Since Jesus Christ forgot Himself in pitying men, and Himself took our infirmities and bare our sicknesses,' He must have been what none of us are--free from all taint of selfishness, and from all insensibility born of sin.

But there is another step to be taken. That pitying Christ, on the rocky road outside the little Galilean village, feeling all the pain and sorrow of the lonely mother--that is God! Lo! this is our God; and we have waited for Him.' Ay! waited through all the uncompassionating centuries, waited in the presence of the false gods, waited whilst men have been talking about an impassive Deity careless in the heavens, over whose serene blessedness no shadow can ever pass. This is our God. No impassive monster that no man can love or care for, but a God with a heart, a God that can pity, a God who, wonderful as it is, can and does enter, in the humanity of Jesus Christ, into a fellow-feeling of our infirmities.

If Jesus Christ in His pity was only a perfect and lovely example of unselfish sympathy such as man can exercise, what in the name of common-sense does it matter to me how much, or how tenderly, He pitied those past generations? The showers and the sunshine of this summer will do as much good to the springing corn in the fields to-day as the pity of a dead, human Christ will do for you and me. In our weaknesses, in our sorrows great and small, in our troubles and annoyances, you and I need, dear brethren, a living Jesus to pity us, there in the heavens, just as He pitied that poor woman outside the gate of Nain. Blessed be God!, we have Him. The human Christ is the manifestation of the Divine, and as we listen to the Evangelist that says, When He saw her He had compassion upon her,' we bow our heads and feel that the old psalmist spoke a truth when He said, His compassions fail not,' and that the old prophet spoke a truth, the depth of which his experience did not enable him to fathom, when he said that in all their afflictions He was afflicted.'

Then, note that the pitying Christ dries the tears before He raises the dead. That is beautiful, I think. Weep not,' He says to the woman--a kind of a prophecy that He is going to take away the occasion for weeping; and so He calls lovingly upon her for some movement of hope and confidence towards Himself. With what an ineffable sweetness of cadence in His sympathetic voice these words would be spoken! How often, kindly and vainly, men say to one another, Weep not,' when they are utterly powerless to take away or in the smallest degree to diminish the occasion for weeping! And how often, unkindly, in mistaken endeavour to bring about resignation and submission, do well-meaning and erring good people say to mourners in the passion of their sorrow, Weep not!' Jesus Christ never dammed back tears when tears were wholesome, and would bring blessing. And Jesus Christ never said, Dry your tears,' without stretching out His own hand to do it.

How does He do it? First of all by the assurance of His sympathy. Ah! in that word there came a message to the lonely heart, as there comes a message, dear brethren, to any man or woman among us now who may be fighting with griefs and cares or sorrows, great or small--the assurance that Jesus Christ knows all about your pain and will help you to bear it if you will let Him. The sweet consciousness of Christ's sympathy is the true antidote to excessive grief.

And He dries the tears, not only by the assurance of His sympathy, but by encouraging expectation and hope. When He said, Weep not,' He was pledging Himself to do what was needed in order to stay the flow of weeping. And He would encourage us, in the midst of our cares and sorrows and loneliness, not indeed to suppress the natural emotion of sorrow, nor to try after a fantastic and unreal suppression of its wholesome signs, but to weep as though we wept not, because beyond the darkness and the dreariness we see the glimmering of the eternal day. He encourages expectation as the antagonist of sorrow, for the curse of sorrow is that it is ever looking backwards, and the true attitude for all men who have an immortal Christ to trust, and an immortality for themselves to claim, is that not backward' should their glances be, but forward to their Father's home.' These are the thoughts that dry our tears, the assurance of the sympathy of Christ, and the joyous expectation of a great good to be ours, where beyond those voices there is peace.

Brother! it may be with all of us--for all of us carry some burden of sorrow or care--as it is with the hedgerows and wet ploughed fields to-day; on every spray hangs a raindrop, and in every raindrop gleams a reflected sun. And so all our tears and sorrows may flash into beauty, and sparkle into rainbowed light if the smile of His face falls upon us.

And then, still further, this pitying Christ is moved by His pity to bring unasked gifts. No petition, no expectation, not the least trace of faith or hope drew from Him this mighty miracle. It came welling up from His own heart. And therein it is of a piece with all His work. For the divine love of which Christ is the Bearer, the Agent, and the Channel for us men, tarries not for men, nor waiteth for the sons of men,' but before we ask, delights to bestow itself, and gives that which no man ever sought, even the miracles of the Incarnation and Crucifixion of Jesus Christ our Lord. If heaven had waited until men's prayers had forced its gates ere it sent forth its greatest gift, it had waited for ever, and all mankind had perished. God's love flows out of its own expansive and diffusive nature. Its necessity is to impart itself, and its nature and property is to give. A measureless desire to bestow itself, and in itself all good, is the definition of the love of God. And Christ comes to the unthankful and to the evil,' bringing a gift which none of us have asked, and giving as much of Himself as He can give, undesired, to every heart, that thereby we may be led to desire these better gifts which cannot be bestowed unless we seek them.

So here we have the compassion of the human Christ, which is the divine compassion, drying all tears and giving unasked blessings.

II. Note, secondly, the further revelation of our Lord here as being the life-giving Antagonist of Death.

There is something exceedingly picturesque, and if I might use the word, dramatic, in the meeting of these two processions outside the city gate, the little crowd of mourners hurrying, according to the Eastern fashion, down the hill to the place of tombs, and the other little group toiling up the hill to the city. There Life and Death stand face to face. Jesus Christ puts out His hand, and lays it upon the bier, not to communicate anything, but simply to arrest its progress. Is it not a parable of His work in the world? His great work is to stop the triumphant march of Death--that grim power which broods like a thundercloud over humanity, and sucks up all brightness into its ghastly folds, and silences all song. He comes and says Stop' and it stands fixed upon the spot. He arrests the march of Death. Not indeed that He touches the mere physical fact. The physical fact is not what men mean by death. It is not what they cower before. What the world shrinks from is the physical fact plus its associations, its dim forebodings, its recoilings from the unknown regions into which the soul goes from out of the warm precincts of the cheerful day,' and plus the possibilities of retribution, the certainty of judgment. All these Christ sweeps away, so that we may say, He hath abolished Death,' even though we all have to pass through the mere externals of dying, for the dread of Death is gone for ever, if we trust Him.

And then note, still further, we have Christ here as the Life-giver. Young man, I say unto thee, Arise!' Christ took various methods of imparting His miraculous power. These methods varied, as it would appear, according to the religious necessities of the subjects or beholders of the miracle. Sometimes He touched, sometimes He employed still more material vehicles, such as the clay with which He moistened the eyes of the blind man, and the spittle with which He touched the ears of the deaf. But all these various methods were but helps to feeble faith, and in the case of all the raisings from the dead it is the voice alone that is employed.

So, then, what is the meaning of that majestic I say unto thee, Arise'? He claims to work by His own power. Unless Jesus Christ wielded divine authority in a fashion in which no mere human representative and messenger of God ever has wielded it, for Him to stand by that bier and utter, I say unto thee, Arise!' was neither more nor less than blasphemy. And yet the word had force. He assumed to act by His own power, and the event showed that He assumed not too much. The Son quickeneth whom He will.'

Further, He acts by His bare word. So He did on many other occasions--rebuking the fever and it departs, speaking to the wind and it ceases, calling to the dead and they come forth. And who is He, the bare utterance of whose will is supreme, and has power over material things? Let that centurion whose creed is given to us in the earlier portion of this chapter answer the question. I say to my servant, Go! and he goeth; Come! and he cometh; Do this! and he doeth it. Speak Thou, and all the embattled forces of the universe will obey Thine autocratic and sovereign behest,' they hearken to His commandments, and do the voice of His word.'

Then note, still further, that this voice of Christ's has power in the regions of the dead. Wherever that young man was, he heard; in whatsoever state or condition he was, his personality felt and obeyed the magnetic force of Christ's will. The fact that the Lord spake and the boy heard, disposes, if it be true, of much error, and clears away much darkness. Then the separation of body and soul is a separation and not a destruction. Then consciousness is not a function of the brain, as they tell us. Then man lives wholly after he is dead. Then it is possible for the spirit to come out of some dim region, where we know not, in what condition we know not. Only this we know--that, wherever it is, Christ's will has authority there; and there, too, is obedience to His commandment.

And so let me remind you that this Voice is not only revealing as to Christ's authority and power, and illuminative as to the condition of the disembodied dead, but it is also prophetic as to the future. It tells us that there is nothing impossible or unnatural in that great assurance. The hour is coming when they that are in the graves shall hear His voice, and shall come forth.' There shall be for the dead a reunion with a body, which will bring men again into connection with an external universe, and be the precursor of a fuller judgment and an intenser retribution.

Brethren, that Voice that raised one poor bewildered boy to sit up on his bier, and begin to speak--broken exclamations possibly, and stammering words of astonishment--shall be flung, like a trumpet that scatters marvellous sounds, through the sepulchres of the nations and compel all to stand before the throne. You and I will hear it; let us be ready for it.

III. So, lastly, we have here the revelation of our Lord as the Reuniter of parted hearts.

That is a wonderfully beautiful touch, evidently coming from an eye-witness--He delivered him to his mother.' That was what it had all been done for. The mighty miracle was wrought that that poor weeping woman might be comforted.

May we not go a step further? May we not say, If Jesus Christ was so mindful of the needs of a sorrowful solitary soul here upon earth, will He be less mindful of the enduring needs of loving hearts yonder in the heavens? If He raised this boy from the dead that his mother's arms might twine round him again, and his mother's heart be comforted, will He not in that great Resurrection give back dear ones to empty, outstretched arms, and thereby quiet hungry hearts? It is impossible to suppose that, continuing ourselves, we should be deprived of our loves. These are too deeply engrained and enwrought into the very texture of our being for that to be possible. And it is as impossible that, in the great day and blessed world where all lost treasures are found, hearts that have been sad and solitary here for many a day shall not clasp again the souls of their souls--and with God be the rest.'

So, though we know very little, surely we may take the comfort of such a thought as this, which should be very blessed and sweet to some of us, and with some assurance of hope may feel that the risen boy at the gate of Nain was not the last lost one whom Christ, with a smile, will deliver to the hearts that mourn for them, and there we shall clasp inseparable hands with joy and bliss in over-measure for ever.' And so shall we'--they and I, for that is what we means--' so shall we ever be with the Lord. Wherefore comfort one another with these words.'


And the disciples of John shewed him of all these things. 19. And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou He that should come? or look we for another? 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another? 21. And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. 22. Then Jesus, answering, said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23. And blessed is be, whosoever shall not be offended in Me. 24. And when the messengers of John were departed, He began to speak unto the people concerning John. What went ye out into the wilderness for to see? A reed shaken with the wind? 25. But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27. This is he, of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. 28. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he.'--LUKE vii. 18-28.

We take three stages in this passage--the pathetic message from the prisoner, Christ's double answer to it, and His grand eulogium on John.

I. The message from the prisoner. Had mists of doubt crept over John's clear conviction that Jesus was the Messiah? Some have thought it incredible that the man who had seen the descending dove, and heard the voice proclaiming This is My beloved Son,' should ever have wavered. But surely our own experience of the effect of circumstances and moods on our firmest beliefs gives us parallels to John's doubts. A prison would be especially depressing to the desert-loving Baptist; compelled inaction would fret his spirit; he would be tempted to think that, if Jesus were indeed the Bridegroom, he might have spared a thought for the friend of the Bridegroom languishing in Machaerus. Above all, the kind of works that Jesus was doing did not fill the role of the Messiah as he had conceived it. Where were the winnowing fan, the axe laid to the roots of the trees, the consuming fire? This gentle friend of publicans and sinners was not what he had expected the One mightier than himself to be.

Probably his disciples went farther in doubting than he did, but his message was the expression of his own hesitations, as is suggested by the answer being directed to him, not to the disciples. It may have also been meant to stir Jesus, if He were indeed Messiah, to take to Himself His great power.' But the most natural explanation of it is that John's faith was wavering. The tempest made the good ship stagger. But reeling faith stretched out a hand to Jesus, and sought to steady itself thereby. We shall not come to much harm if we carry our doubts as to Him to be cleared by Himself. John's gloomy prison thoughts may teach us how much our faith may be affected by externals and by changing tempers of mind, and how lenient, therefore, should be our judgments of many whose trust may falter when a strain comes. It may also teach us not to write bitter things against ourselves because of the ups and downs of our religious experience, but yet to seek to resist the impression that circumstances make on it, and to aim at keeping up an equable temperature, both in the summer of prosperity and the winter of sorrow.

II. The twofold answer. Its first part was a repetition of the same kind of miracles, the news of which had evoked John's message; and its second part was simply the command to report these, with one additional fact--that good tidings were preached to the poor. That seemed an unsatisfactory reply, but it meant just this--to send John back to think over these deeds of gracious pity and love as well as of power, and to ask himself whether they were not the fit signs of the Messiah. It is to be noted that the words which Christ bids the disciples speak to their master would recall the prophecies in Isaiah xxxv. 5 and lxi. 1, and so would set John to revise his ideas of what prophecy had painted Messiah as being. The deepest meaning of the answer is that love, pity, healing, are the true signs, not judicial, retributive, destructive energy. John wanted the lightning; Christ told him that the silent sunshine exerts energy, to which the fiercest flash is weak. We need the lesson, for we are tempted to exalt force above love, if not in our thoughts of God, yet in looking at and dealing with men; and we are slow to apprehend the teaching of Bethlehem and Calvary, that the divinest thing in God, and the strongest power among men, is gentle, pitying, self-sacrificing love. Rebuke could not be softer than that which was sent to John in the form of a benediction. To take offence at Jesus, either because He is not what we expect Him to be, or for any other reason, is to shut oneself out from the sum of blessings which to accept Him brings with it.

III. Christ's eulogium on John. How lovingly it was timed! The people had heard John's message and its answer, and might expect some disparaging remarks about his vacillation. But Jesus chooses that very time to lavish unstinted praise on him. That is praise indeed. The remembrance of the Jordan banks, where John had baptized, shapes the first question. The streams of people would not have poured out there to look at the tall reeds swaying in the breeze, nor to listen to a man who was like them. He who would rouse and guide others must have a firm will, and not be moved by any blast that blows. Men will rally round one who has a mind of his own and bravely speaks it, and who has a will of his own, and will not be warped out of his path. The undaunted boldness of John, of whom, as of John Knox, it might be said that he never feared the face of man,' was part of the secret of his power. His imprisonment witnessed to it. He was no reed shaken by the wind, but like another prophet, was made an iron pillar, and brazen walls' to the whole house of Israel. But he had more than strength of character, he had noble disregard for worldly ease. Not silken robes, like courtiers', but a girdle of camels' hair, not delicate food, but locusts and wild honey, were his. And that was another part of his power, as it must be, in one shape or other, of all who rouse men's consciences, and wake up generations rotting away in self-indulgence. John's fiery words would have had no effect if they had not poured hot from a life that despised luxury and soft ease. If a man is once suspected of having his heart set on material good, his usefulness as a Christian teacher is weakened, if not destroyed. But even these are not all, for Jesus goes on to attest that John was a prophet, and something even more; namely, the forerunner of the Messiah. As, in a royal progress, the nearer the king's chariot the higher the rank, and they who ride just in front of him are the chiefest, so John's proximity in order of time to Jesus distinguished him above those who had heralded him long ages ago. It is always true that, the closer we are to Him, the more truly great we are. The highest dignity is to be His messenger. We must not lose sight of the exalted place which Jesus by implication claims for Himself by such a thought, as well as by the quotation from Malachi, and by the alteration in it of the original My' and Me' to Thy' and Thee.' He does not mean that John was the greatest man that ever lived, as the world counts greatness, but that in the one respect of relation to Him, and consequent nearness to the kingdom, he surpassed all.

The scale employed to determine greatness in this saying is position in regard to the kingdom, and while John is highest of those who (historically) were without it, because (historically) he was nearest to it, the least in it is greater than the greatest without. The spiritual standing of John and the devout men before him is not in question; it is their position towards the manifestation of the kingdom in time that is in view. We rejoice to believe that John and many a saint from early days were subjects of the King, and have been saved into His everlasting kingdom.' But Jesus would have us think greatly of the privilege of living in the light of His coming, and of being permitted by faith to enter His kingdom. The lowliest believer knows more, and possesses a fuller life born of the Spirit, than the greatest born of woman, who has not received that new birth from above.


He that is least in the kingdom of God is greater than he.'--LUKE vii. 28.

We were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. None born of women' was, in Christ's eyes, greater than John the Baptist.' The eulogium, authoritative as it was, was immediately followed by a depreciation as authoritative, from Christ's lips: The least in the kingdom is greater than he.' Greatness depends, not on character, but on position. The contrast that is drawn is between being in and being out of the kingdom; and this man, great as he was among them that are born of women,' stood but upon the threshold; therefore, and only therefore, and in that respect, was he less than the least' who was safely within it.

Now, there are two things in these great words of our Lord to notice by way of introduction. One is the calm assumption which He makes of authority to marshal men, to stand above the greatest of them, and to allocate their places, because He knows all about them; and the other is the equally calm and strange assumption of authority which He makes, in declaring that the least within the kingdom is greater than the greatest without. For the kingdom is embodied in Him, its King, and He claimed to have opened the door of entrance into it. The kingdom of God,' or of heaven--an old Jewish idea--means, whatever else it means, an order of things in which the will of God is supreme. Jesus Christ says, I have come to make that real reign of God, in the hearts of men, possible and actual.' So He presents Himself in these words as infinitely higher than the greatest within, or the greatest without the kingdom, and as being Himself the sovereign arbiter of men's claims to greatness. Greater than the greatest is He, the King; for if to be barely across the threshold stamps dignity upon a man, what shall we say of the conception of His own dignity which He formed who declared that He sat on the throne of that kingdom, and was its Monarch?

I. The first thought that I suggest is the greatness of the little ones in the kingdom.

As I have said, our Lord puts the whole emphasis of His classification on men's position. Inside all are great, greater than any that are outside. The least in the one order is greater than the greatest in the other. So, then, the question comes, How does a man step across that threshold? Our Lord evidently means the expression to be synonymous with His true disciples. We may avail ourselves, in considering how men come to be in the kingdom, of His own words. Once He said that unless we received it as little children, we should never be within it. There the blending of the two metaphors adds force and completeness to the thought. The kingdom is without us, and is offered to us; we must receive it as a gift, and it must come into us before we can be in it. The point of comparison between the recipients of the kingdom and little children does not lie in any sentimental illusions about the innocence of childhood, but in its dependence, in its absence of pretension, in its sense of clinging helplessness, in its instinctive trust. All these things in the child are natural, spontaneous, unreflecting, and therefore of no value. You and I have to think ourselves back to them, and to work ourselves back to them, and to fight ourselves back to them, and to strip off their opposites which gather round us in the course of our busy, effortful life. Then they become worth infinitely more than their instinctive analogues in the infant. The man's absence of pretension and consciousness of helplessness and dependent trust are beautiful and great, and through them the kingdom of God, with all its lights and glories, pours into his heart, and he himself steps into it, and becomes a true servant and subject of the King.

Then there is another word of the Master's, equally illuminative, as to how we pass into the kingdom, when He spoke to the somewhat patronising Pharisee that came to talk to Him by night, and condescended to give the young Rabbi a certificate of approval from the Sanhedrim, We know that Thou art a Teacher come from God.' Christ's answer was, in effect, Knowing will not serve your turn. There is something more than that wanted: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God."' So, another condition of entering the kingdom--that is, of coming for myself into the attitude of lowly, glad submission to God's will--is the reception into our natures of a new life-principle, so that we are not only, like the men whom Christ compared with John, born of women,' but by a higher birth are made partakers of a higher life, and born of the Spirit of God. These are the conditions--on our side the reception with humility, helplessness, dependent trust like those of children, on God's side the imparting, in answer to that dependence and trust, of a higher principle of life--these are the conditions on which we can pass out of the realm of darkness into the kingdom of the Son of His love.

This being so, then we have next to consider the greatness that belongs to the least of those who thus have crossed the threshold, and have come to exercise joyous submission to the will of God. The highest dignity of human nature, the loftiest nobility of which it is capable, is to submit to God's will. Man's chief end is to glorify God.' There is nothing that leads life to such sovereign power as when we lay all our will at His feet, and say, Break, bend, mould, fashion it as Thou wilt.' We are in a higher position when we are in God's hand. His tools and the pawns on His board, than we are when we are seeking to govern our lives at our pleasure. Dignity comes from submission, and they who keep God's commandments are the aristocracy of the world.

Then, further, there comes the thought that the greatness that belongs to the least of the little ones within the kingdom springs from their closer relation to the Saviour, whose work they more clearly know and more fully appropriate. It is often said that the Sunday-school child who can repeat the great text, God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life,' stands far above prophet, righteous man, and John himself. This is not exactly true, for knowledge of the truth is not what introduces into the kingdom; but it is true that the weakest, the humblest, the most ignorant amongst us, who grasps that truth of the God-sent Son whose death is the world's life, and who lives, therefore, nestling close to Jesus Christ, walks in a light far brighter than the twilight that shone upon the Baptist, or the yet dimmer rays that reached prophets and righteous men of old. It is not a question of character; it is a question of position. True greatness is regulated, by closeness to Jesus Christ, and by apprehension and appropriation of His work to myself. The dwarf on the shoulders of the giant sees further than the giant; and the least in the kingdom,' being nearer to Jesus Christ than the men of old could ever be, because possessing the fuller revelation of God in Him, is greater than the greatest without. They who possess, even in germ, that new life-principle which comes in the measure of a man's faith in Christ, thereby are lifted above saints and martyrs and prophets of old. The humblest Christian grasps a fuller Christ, and therein possesses a fuller spiritual life, than did the ancient heroes of the faith. Christ's classification here says nothing about individual character. It says nothing about the question as to the possession of true religion or of spiritual life by the ancient saints, but it simply declares that because we have a completer revelation, we therefore, grasping that revelation, are in a more blessed position, God having provided some better thing for us, that they without us should not be made perfect.' The lowest in a higher order is higher than the highest in a lower order. As the geologist digs down through the strata, and, as he marks the introduction of new types, declares that the lowest specimen of the mammalia is higher than the highest preceding of the reptiles or of the birds, so Christ says, He that is lowest in the kingdom of heaven is greater than he.'

Brethren! these thoughts should stimulate and should rebuke us that having so much we make so little use of it. We know God more fully, and have mightier motives to serve Him, and larger spiritual helps in serving Him than had any of the mighty men of old. We have a fuller revelation than Abraham had; have we a tithe of his faith? We have a mightier Captain of the Lord's host with us than stood before Joshua; have we any of his courage? We have a tenderer and fuller revelation of the Father than had psalmists of old; are our aspirations greater after God, whom we know so much better, than were theirs in the twilight of revelation? A savage with a shell and a knife of bone will make delicate carvings that put our workers, with their modern tools, to shame. A Hindoo, weaving in a shed, with bamboos for its walls and palm leaves for its roof, and a rude loom, the same as his ancestors used three thousand years ago, will turn out muslins that Lancashire machinery cannot rival. We are exalted in position, let us see to it that Abraham, and Isaac, and Jacob, and all the saints, do not put us to shame, lest the greatest should become the guiltiest, and exaltation to heaven should lead to dejection to hell.

II. Notice the littleness of the great ones in the kingdom.

Our Lord here recognises the fact that there will be varieties of position, that there will be an outer and an inner court in the Temple, and an aristocracy in the kingdom. In a great house there are not only vessels of gold and silver, but of wood and of clay.' When a man passes into the territory, it still remains an open question how far into the blessed depths of the land he will penetrate. Or, to put away the figure, if as Christian people we have laid hold of Jesus Christ, and in Him have received the kingdom and the new life-power, there still remains the question, how much and how faithfully we shall utilise the gifts, and what place in the earthly experience and manifestation of His kingdom we shall occupy. There are great and small within it.

So it comes to be a very important question for us all, how we may not merely be content, as so many of us are, with having scraped inside and just got both feet across the boundary line, but may become great in the kingdom. Let me answer that question in three sentences. The little ones in Christ's kingdom become great by the continual exercise of the same things which admitted them there at first. If greatness depends on position in reference to Jesus Christ, the closer we come to Him and the more we keep ourselves in loving touch and fellowship with Him, the greater in the kingdom we shall be. Again, the little ones in Christ's kingdom become great by self-forgetting service. He that will be great among you, let him be your minister.' Self-regard dwarfs a man, self-oblivion magnifies him. If ever you come across, even in the walks of daily life, traces in people of thinking much of themselves, and of living mainly for themselves, down go these men in your estimation at once. Whether you have a beam of the same sort in your own eye or not, you can see the mote in theirs, and you lower your appreciation of them immediately. It is the same in Christ's kingdom, only in an infinitely loftier fashion. There, to become small is to become great. Again, the little ones in Christ's kingdom become great, not only by cleaving close to the Source of all greatness, and deriving thence a higher dignity by the suppression and crucifixion of self-esteem and self-regard, but by continual obedience to their Lord's commandment. As He said on the Sermon on the Mount, Whoso shall do and teach one of the least of these commandments shall be called great in the kingdom of heaven.' The higher we are, the more we are bound to punctilious obedience to the smallest injunction. The more we are obedient to the lightest of His commandments, the greater we become. Thus the least in the kingdom may become the greatest there, if only, cleaving close to Christ, he forgets himself, and lives for others, and does the Father's will.

III. Lastly, I travel for a moment beyond my text, and note the perfect greatness of all in the perfected kingdom.

The very notion of a kingdom of God established in reality, however imperfectly here on earth, demands that somewhere, and some time, and somehow, there should be an adequate, a universal and an eternal manifestation and establishment of it. If, here and now, dotted about over the world, there are men who, with much hindrance and many breaks in their obedience, are still the subjects of that realm, and trying to do the will of God, unless we are reduced to utter bewilderment intellectually, there must be a region in which that will shall be perfectly done, shall be continually done, shall be universally done. The obedience that we render to Him, just because it is broken by so much rebellion, slackened by so much indifference, hindered by so many clogs, hampered by so many limitations, points, by its attainments and its imperfections alike, to a region where the clogs and limitations and interruptions shall have all vanished, and the will of the Lord shall be the life and the light thereof.

So there rises up before us the fair prospect of that heavenly kingdom, in which all that here is interrupted and thwarted tendency shall have become realised effect.

That state must necessarily be a state of continual advance. For if greatness consists in apprehension and appropriation of Christ and His work, there are no limits to the possible expansion and assimilation of a human heart to Him, and the wealth of His glory is absolutely boundless. An infinite Christ to be assimilated, and an indefinite capacity of assimilation in us, make the guarantee that eternity shall see the growing progress of the subjects of the kingdom, in resemblance to the King.

If there is this endless progress, which is the only notion of heaven that clothes with joy and peace the awful thought of unending existence, then there will be degrees there too, and the old distinction of least' and greatest' in the kingdom will subsist to the end. The army marches onwards, but they are not all abreast. They that are in front do not intercept any of the blessings or of the light that come to the rearmost files; and they that are behind are advancing and envy not those who lead the march.

Only let us remember, brother, that the distinction of least and great in the kingdom, in its imperfect forms on earth, is carried onwards into the kingdom in its perfect form into heaven. The highest point of our attainment here is the starting-point of our progress yonder. An entrance shall be ministered' it may be ministered abundantly,' or we may be saved yet so as by fire.' Let us see to it that, being least in our own eyes, we belong to the greatest in the kingdom. And that we may, let us hold fast by the Source of all greatness, Christ Himself, and so we shall be launched on a career of growing greatness, through the ages of eternity. To be joined to Him is greatness, however small the world may think us. To be separate from Him is to be small, though the hosannas of the world may misname us great.


The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of Him.'--LUKE vii. 30.

Our Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing words which precede my text, and declares that he is no reed shaken with the wind.'

But what John was was of less moment to Christ's listeners than was what they had done with John's message. So our Lord swiftly passes from His eulogium upon John to the sharp thrust of the personal application to His hearers. In the context He describes the twofold treatment which that message had received; and so describes it as, in the description, to lay bare the inmost characteristics of the reception or rejection of the message. As to the former, He says that the mass of the common people, and the outcast publicans, justified God' by which remarkable expression seems to be meant that their reception of John's message and baptism acknowledged God's righteousness in accusing them of sin and demanding from them penitence.

On the other hand, the official class, the cultivated people, the orthodox respectable people--that is to say, the dead formalists--rejected the counsel of God against themselves.'

Now the word rejected' would be more adequately rendered frustrated,' thwarted, made void, or some such expression, as indeed it is employed in other places of Scripture, where it is translated disannulled,' made void,' and the like. And if we take that meaning, there emerge from this great word of the Master's two thoughts, that to disbelieve God's word is to thwart God's purpose, and that to thwart His purpose is to harm ourselves.

I. And I remark, first, that the sole purpose which God has in view in speaking to us men is our blessing.

I suppose I need not point out to you that counsel' here does not mean advice, but intention. In regard to the matter immediately in hand, God's purpose or counsel in sending the Forerunner was, first of all, to produce in the minds of the people a true consciousness of their own sinfulness and need of cleansing; and so to prepare the way for the coming of the Messiah, who should bring the inward gift which they needed, and so secure their salvation. The intention was, first, to bring to repentance, but that was a preparation for bringing to them full forgiveness and cleansing. And so we may fairly widen the thought into the far greater and nobler one which applies especially to the message of God in Jesus Christ, and say that the only design which God has in view, in the gospel of His Son, is the highest blessing--that is, the salvation--of every man to whom it is spoken.

Now, by the gospel, which, as I say, has thus one single design in the divine mind, I mean, what I think the New Testament means, the whole body of truths which underlie and flow from the fact of Christ's Death, Resurrection, and Ascension, which in brief are these--man's sin, man's helplessness, the Incarnation of the Son of God, the Death of Christ as the sacrifice for the world's sin; Faith, as the one hand by which we grasp the blessing, and the gift of a Divine Spirit which follows upon our faith, and bestows upon us sonship and likeness to God, purity of life and character, and heaven at last. That, as I take it, is in the barest outline what is meant by the gospel of Jesus Christ.

And now I want to press upon you, dear friends, that that great and sublime body of truths made known to us, as I believe, from God Himself, has one sole object in view and none beside--viz. that every man who hears it may partake of the salvation and the hope which it brings. It has a twofold effect, alas! but the twofold effect does not imply a twofold purpose. There have been schemes of so-called Christian theology which have darkened the divine character in this respect, and have obscured the great thought that God has one end in view, and one only, when He speaks to us in all good faith, desiring nothing else but only that we shall be gathered into His heart, and made partakers of His love. He is not willing that any should perish, but that all should come to the knowledge of the truth.

If so, the question comes very sharp and direct to each of us, Is that gospel fulfilling its purpose in me? There are many subordinate good things flowing from the Christian revelation, such as blessings for social outward life, which are as flowers that spring up in its path; but unless it has effected its one purpose in regard to you and me, it has failed altogether. God meant His word to save your soul. Has it done so? It is a question that any man can answer if he--will be honest with himself.

Further, this single purpose of the divine speech embraces in its intention each of the hearers of that message. I want to gather the wide-flowing generality, God so loved the world that He sent His Son that whosoever believeth,' into this sharp point, God so loved me, that He sent His Son that I, believing, might have life eternal.' We shall never understand the universality of Christianity until we have appreciated the personality and the individuality of its message to each of us. God does not lose thee in the crowd, do not thou lose thyself in it, nor fail to apprehend that thou art personally meant by His broadest declarations. It is thy salvation that Christ had in view when He became man and died on the Cross; and it is thy salvation that He had in view when He said to His servants, Go into all the world'--there is universality--and preach the Gospel to every creature'--there is individuality.

Then, further, God is verily seeking to accomplish this purpose even now, by my lips, in so far as I am true to my Master and my message. The outward appearance of what we are about now is that I am trying, lamely enough, to speak to you. You may judge this service by rules of rhetoric, or anything else you like. But you have not got to the bottom of things unless you feel, as I am praying that every one of you may feel, that even with all my imperfections on my head--and I know them better than you can tell me them--I, like all true men who are repeating God's message as they have caught it, neither more nor less, and have sunk themselves in it, may venture to say, as the Apostle said: Now, then, we are ambassadors for God, as though God did beseech by us, we pray in Christ's stead.' John's voice was a revelation of God's purpose, and the voice of every true preacher of Jesus Christ is no less so.

II. Secondly, this single divine purpose, or counsel,' may be thwarted.

They frustrated the counsel of God.' Of all the mysteries of this inexplicable world, the deepest, the mother-mystery of all, is, that given an infinite will and a creature, the creature can thwart the infinite. I said that was the mystery of mysteries: Our wills are ours we know not how,'--No! indeed we don't!--Our wills are ours to make them Thine.' But that purpose necessarily requires the possibility of the alternative that our wills are ours, and we refuse to make them Thine.' The possibility is mysterious; the reality of the fact is tragic and bewildering. We need no proof except our own consciousness; and if that were silenced we should have the same fact abundantly verified in the condition of the world around us, which sadly shows that not yet is God's will' done on earth as it is in heaven,' but that men can and do lift themselves up against God and set themselves in antagonism to His most gracious purposes. And whosoever refuses to accept God's message in Christ and God's salvation revealed in that message is thus setting himself in battle array against the infinite, and so far as in him lies (that is to say, in regard to his own personal condition and character) is thwarting God's most holy will.

Now, brethren, I said that there was only one thought in the divine heart when He sent His Son, and that was to save you and me and all of us. But that thought cannot but be frustrated, and made of none effect, as far as the individual is concerned, by unbelief. For there is no way by which any human being can become participant of the spiritual blessings which are included in that great word salvation,' except by simple trust in Jesus Christ. I cannot too often and earnestly insist upon this plain truth, which, plain as it is, is often obscured, and by many people is never apprehended at all, that when the Apostle says It is the power of God unto salvation to every one that believeth,' he is laying down no limitation of the universality or of the adequacy of that power, but is only setting forth the plain condition, inherent in the very nature of things and in the nature of the blessings bestowed, that if a man does not trust God he cannot get them, and God cannot give him them, though His heart yearns to give him them He cannot do it. How can any man get any good out of a medicine if he locks his teeth and won't take it? How can any truth that I refuse to believe produce any effect upon me? How is it possible for the blessings of forgiveness and cleansing to be bestowed upon men who neither know their need of forgiveness nor desire to be washed from their sins? How can there be the flowing of the Divine Spirit into a heart which is tightly barred against His entrance? In a word, how a man can be saved with the salvation that the Gospel offers, except on condition of his simple trust in Christ the Giver, I, for my part, fail to see. And so I remind you that the thwarting of God's counsel is the awful prerogative of unbelief.

Then, note that, in accordance with the context, you do not need to put yourselves to much effort in order to bring to nought God's gracious intention about you. They thwarted the counsel of God, being not baptized of Him.' They did not do anything. They simply did nothing, and that was enough. There is no need for violent antagonism to the counsel. Fold your hands in your lap, and the gift will not come into them. Clench them tightly, and put them behind your back, and it cannot come. A negation is enough to ruin a man. You do not need to do anything to slay yourselves. In the ocean, when the lifebelt is within reach, simply forbear to put out your hand to it, and down you will go, like a stone, to the very bottom. They rejected the counsel,' being not'--and that was all.

Further, the people who are in most danger of frustrating God's gracious purpose are not blackguards, not men and women steeped to the eyebrows in the stagnant pool of sensuous sin, but clean, respectable church-and-chapel-going, sermon-hearing, doctrine-criticising Pharisees. The man or woman who is led away by the passions that are lodged in his or her members is not so hopeless as the man into whose spiritual nature there has come the demon of self-complacent righteousness, or who, as is the case with many a man and woman sitting in these pews now, has listened to, or at all events, has heard, men preaching, as I am trying to preach, ever since childhood, and has never done anything in consequence. These are the hopeless people. The Pharisees--and there are hosts of their great-great-grandchildren in all our congregations--the Pharisees . . . frustrated the counsel of God.'

III. Lastly, this thwarting brings self-inflicted harm.

A little skiff of a boat comes athwart the bows of a six thousand ton steamer, with triple-expansion engines, that can make twenty knots an hour. What will become of the skiff, do you think? You can thwart God's purpose about yourself, but the great purpose goes on and on. And Who hath hardened himself against Him and prospered?' You can thwart the purpose, but it is kicking against the pricks.

Consider what you lose when you will have nothing to do with that divine counsel of salvation. Consider not only what you lose, but what you bring upon yourself; how you bind your sin upon your hearts; how you put out your hands, and draw disease and death nearer to yourselves; how you cannot turn away from, or be indifferent to, the gracious, sweet, pleading voice that speaks to you from the Cross and the Throne, without doing damage--in many more ways than I have time to enlarge upon now--to your own character and inward nature. And consider how there lie behind dark and solemn results about which it does not become me to speak, but which it still less becomes me--believing as I do--to suppress. After death the judgment' and what will become of the thwarters of the divine counsel then?

These wounds, many, deep, deadly as they are, are self-inflicted. There do follow, on God's message and unbelief of it, awful consequences; but these are not His intention. They are the results of our misuse of His gracious word. Oh, Israel!' wailed the prophet, thou hast destroyed thyself' Man's happiness or woe is his own making, and his own making only. There is no creature in heaven or earth or hell that is chargeable with your loss but yourself. We are our own betrayers, our own murderers, our own accusers, our own avengers, and--I was going to say, and it is true --our own hell.

Dear friends! this message comes to you once more now, that Jesus Christ has died for your sins, and that if you will trust Him as your Saviour, and obey Him as your Sovereign, you will he saved with an everlasting salvation. Even through my lips God speaks to you. What are you going to do with His message? Are you going to receive it, and justify' Him, or are you going to reject it, and thwart Him? You thwart Him if you treat my words now as a mere sermon to be criticised and forgotten; you thwart Him if you do anything with His message except take it to your heart and rest wholly upon it. Unless you do you are suicides; and neither God, nor man, nor devil is responsible for your destruction. He can say to you, as His servant said: Your blood be upon your own heads; I am clean.' Jesus Christ is calling to every one of us, Turn ye! turn ye! Why will ye die? As I live, I have no pleasure in the death of the wicked.'


The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!'--LUKE vii. 34.

Jesus Christ very seldom took any notice of the mists of calumny that drifted round Him. When He was reviled He reviled not again.' If ever He did allude to them it was for the sake of the people who were harming themselves by uttering them. So here, without the slightest trace of irritation, He quotes a malignant charge which was evidently in the popular mouth, and of which we should never have known if He had not repeated it; not with anger, but simply in order that He might point to the capricious inconsistency of finding fault with John and Himself on precisely opposite grounds. The former did not suit because he came neither eating nor drinking. Well, if His asceticism did not please, surely the geniality of a Christ who comes doing both will be hailed. But He is rejected like the other. What is the cause of this dislike that can look two different ways at once? Not the traits that it alleges, but something far deeper, a dislike to the heavenly wisdom of which John and Jesus were messengers. The children of wisdom would see that there was right in both courses; the children of folly would condemn them both. If the message is unwelcome, nothing that the messenger can say or do will be right.

The same kind of thing is common to-day. Never mind consistency, find fault with Christianity on all its sides, and with all its preachers, though you have to contradict yourself in doing so. Object to this man that he is too learned and doctrinal; to that one that he is too illiterate, and gives no food for thought; to this one that he is always thundering condemnation; to that one that he is always running over with love; to this one that he is perpetually harping upon duties; to that other one that he is up in the clouds, and forgets the tasks of daily life; to this one that he is sensational; to that one that he is dull; and so on, and so on. The generation that liked neither piping nor mourning has its representatives still.

But my business now is not with the inconsistency of the objectors to John and Jesus, but simply with this caricature which He quotes from them of some of His characteristics. It is a distorted refraction of the beam of light that comes from His face, through the muddy, thick medium of their prejudice. And if we can, I was going to say, pull it straight again, we shall see something of His glories. I take the two clauses of my text separately because they are closely connected with our design, and cover different ground.

I. I ask you to note, first, the enemies' attestation to Christ's genial participation in the joys and necessities of common life.

The Son of man came eating and drinking.' There is nothing that calumny, if it be malignant enough, cannot twist into an accusation; and out of glorious and significant facts, full of lessons and containing strong buttresses of the central truth of the Gospel, these people made this charge, a winebibber and gluttonous.' The facts were facts; the inferences were slanders.

Notice how precious, how demonstrative of the very central truth of Christianity, is that plain fact, The Son of man came eating and drinking.' Then that pillar of all our hope, the Incarnation of the word of God, stands irrefragable. Sitting at tables, hungering in the wilderness, faint by the well, begging a draught of water from a woman, and saying on His Cross I thirst!'--He is the Incarnation of Deity, the manifestation of God in the flesh. Awe and mystery and reverence and hope and trust clasp that fact, in which prejudice and dislike could only find occasion for a calumny.

By eating and drinking He declared that forasmuch as the children were partakers of flesh and blood, He Himself likewise took part in the same.' If it is true that every spirit that confesseth that Jesus Christ is come in the flesh is of God,' then it is true that no miracle in His life, nor any of the supernatural glories which we are accustomed to regard as evidences of His majesty, are more blessed, or more important as revelations of His nature, than the fact that the Son of man came eating and drinking.'

But, still further, mark how the truth which gave colour to the slander attests that Jesus Christ presents to the world the highest type of manhood. The ideal for life is not the suppression, but the consecration, of material satisfactions and pleasures of appetite. And they are likest to the Master who, like the Master, come eating and drinking, and yet ever hold all appetites and desires rigidly under control, and subordinate them all to loftier purposes. John the Baptist could be an ascetic; the Pattern Man must not be.

The highest type of religion, as it is shown to us in His perfect life, includes the acceptance of all pure material blessings. Asceticism is second best; the religion that can take and keep secondary all outward and transitory sources of enjoyment, and can hallow common life, is loftier than all pale hermits and emaciated types of sanctity, who preserve their purity only by avoiding things which it were nobler to enjoy and to subdue.

There is nothing more striking about the Old Testament than the fact that its heroes and saints were kindly with their kind, and took part in common life, accepting, enjoying its blessings. They were warriors, statesmen, shepherds, vinedressers; they bought, they sold, they planted, they builded; they married and were given in marriage,' and all the while they were the saints of God. That was a nobler type of religion than the one that came after it, into which Jesus Christ was born. When devotion cools it crusts; and the crust is superstition and formalism and punctilious attention to the proprieties of worship and casuistry, instead of joyful obedience to a law, and abstinence from, instead of sanctification of, earthly delights and supplies.

So, protesting against all that, and showing the more excellent way, and hallowing the way because He trod it, the Son of man came eating and drinking.' Hence-forward every table may be a communion table, and every meal may be a sacrament, eaten in obedience to His dying injunction: This do in remembrance of Me.' If we can feel that Christ sits with us at the feast, the feast will be pure and good. If it is of such a sort as that we dare not fancy Him keeping us company there, it is no place for us. Wherever Jesus Christ went the consecration of His presence lingers still; whatever Jesus Christ did His servants may do, if in the same spirit and in the same manner.

He hallowed infancy when He lay an infant in His mother's arms; He hallowed childhood when, as a boy, He was obedient to His parents; He hallowed youth during all those years of quiet seclusion and unnoticed service in Nazareth; He hallowed every part of human life and experience by bearing it. Love is consecrated because He loved; tears are sacred because He wept; life is worship, or may be made so, because He passed through it; and death itself is ennobled and sanctified because He has died.

Only let us remember that, if we are to exercise this blessed hallowing of common things, of which He has set us the example, we must use them as He did; that is, in such sort as that our communion with God shall not be broken thereby, and that nothing in them shall darken the vision and clip the wings of the aspiring and heavenward-gazing spirit. Brethren! the tendency of this day--and one rejoices, in many respects, that it is so--is to revolt against the extreme of narrowness in the past that prescribed and proscribed a great many arbitrary and unnecessary abstinences and practices as the sign of a Christian profession. But whilst I would yield to no man in my joyful application of the principle that underlies that great fact that He came eating and drinking,' I do wish at this point to put in a caveat which perhaps may not be so welcome to some of you as the line of thought that I have been pursuing. It is this: it is an error to quote Christ's example as a cover for luxury and excess, and grasping at material enjoyments which are not innocent in themselves, or are mixed up with much that is not innocent. There is many a table spread by so-called Christian people where Jesus Christ will not sit. Many a man darkens his spirit, enfeebles his best part, blinds himself to the things beyond, by reason of his taking the liberty, as he says, which Christianity, broadly and generously interpreted, gives, of participating in all outward delights. I have said that asceticism is not the highest, but it is sometimes necessary. It is better to enjoy and to subdue than to abstain and to suppress, but abstinence and suppression are often essential to faithfulness and noble living. If I find that my enjoyment of innocent things harms me, or is tending to stimulate cravings beyond my control; or if I find that abstinence from innocent things increases my power to help a brother, and to fight against a desolating sin; or if things good and innocent in themselves, and in some respects desirable and admirable, like the theatre, for instance, are irretrievably intertwisted with evil things, then Christ's example is no plea for our sharing in such. It is better for us to cut off the offending hand, and so, though maimed, to enter into life, than to keep two hands and go into the darkness of death. Jesus Christ came eating and drinking,' and therefore the highest and the best thing is that Christian people should innocently, and with due control, and always keeping themselves in touch with God, enjoy all outward blessings, only subject to this law, whether ye eat or drink, or whatsoever we do, to do all to the glory of God,' and remembering this warning, He that soweth to the flesh shall of the flesh reap corruption.'

II. Now, secondly, notice the enemies' witness that Christ is the Friend of outcasts.

As I said about the other charge, so I say of this, the facts were facts, the inferences were errors. The slanderers saw, as nobody could help seeing, that there was a strange kind of mutual attraction between Jesus and publicans and sinners; that harlots as well as little children seemed to be drawn to Him; and that He obviously delighted in the company of those at whose presence, partly from pride, partly from national enmity, partly from heartless self-righteousness, Pharisaism gathered its dainty skirts around itself in abhorrence, lest a speck should fall upon their purity. That being the fact, low natures, who always misunderstand lofty ones, because they can only believe in motives as low as their own, said of Jesus, Ah! you can tell what sort of a man He is by the company He keeps. He is the friend of publicans because He is a bad Jew; the friend of sinners because He likes their wicked ways.'

There was a mysterious sense of sympathy which drew Jesus Christ to these poor people and drew them to Him. It would have been a long while before any penitent woman would have come in and wept over the feet of Gamaliel and his like. It would have been a long while before any sinful men would have found their way, with tears and yet with trust, to these self-righteous hypocrites. But perfect purity somehow draws the impure, though assumed sanctity always repels them. And it is a sign, not that a man is bad, but that he is good in a Christlike fashion, if the outcasts that durst not come near your respectable people find themselves drawn to Him. Oh! if there were more of us liker Jesus Christ in our purity, there would be more of us who would deserve the calumny which is praise--the friend of sinners.'

It was an attestation of His love, as I need not remind you. I suppose there is nothing more striking in the whole wonderful and unique picture of Jesus Christ drawn in the Gospels than the way in which two things, which we so often fancy to be contradictory, blend in the most beautiful harmony in Him--viz. infinite tenderness and absolute condemnation of transgression. To me the fact that these two characteristics are displayed in perfect harmony in the life of Jesus Christ as written in these Gospels, is no small argument for believing the historical veracity of the picture there drawn. For I do not know a harder thing for a dramatist, or a romancer, or a legend-monger to effect than to combine, in one picture--without making the combination monstrous-these two things, perfect purity and perfect love for the impure.

But, dear brethren, remember, that if we are to believe Jesus Christ's own words, that strange love of His, which embraced in its pure clasp the outcasts, was not only the love of a perfect Man, but it was the love of God Himself. He that hath seen Me hath seen the Father.' When we see Jesus Christ looking across the valley to the city, with tears in His sad and gentle eyes; and when we see harlots and sinners coming near Him with new hope, and a strange consciousness of a fascination which He wields; and when we see Him opening His heart to all the impure, just as He laid His clean hand on the leper's ulcers, let us rejoice to believe that the Friend of publicans and sinners is God manifest in the flesh.

Then, still further, this wondrous, seeking love of His for all the outcasts is the sign to us of His boundless hopefulness concerning the most degraded.

The world talks of races too low to be elevated, of men too hardened to be softened. Jesus Christ walks through the hospitals of this world, and nowhere sees incurables. His hope is boundless, because, first of all, He sees the dormant possibilities that slumber in the most degraded; and because, still more, He knows that He bears in Himself a power that will cleanse the foulest and raise the most fallen. There are some metals that resist all attempts to volatilise them by the highest temperature producible in our furnaces. Carry them up into the sun and they will all pass into vapour. No man or woman who ever lived, or will live, is so absolutely besotted, and held by the chains of his or her sins, as that Jesus cannot set them free. His hope for outcasts is boundless, because He knows that every sin can be cleansed by His precious blood. Therefore, Christianity should know nothing of desperate cases. There should be no incurables in our estimate of the world, but our hope should be as boundless as the Master's, who drew to Himself the publicans and sinners, and made them saints.

I need not remind you how this is the unique glory of Christ and of Christianity. Men have been asking the question whether Christianity is played out or not. What has been the motive power of all the great movements for the elevation of mankind that have occurred for the last nineteen centuries? What was it that struck the fetters of the slaves? What is it that sends men out amongst savage tribes? Has there ever been found a race of men so degraded that the message of Christ's love could not find its way into their hearts? Did not Darwin subscribe to the Patagonian Mission--a mission which takes in hand perhaps the lowest types of humanity in the world--and did he not do it because his own eyes had taught him that in this strange superstition that we call the Gospel there is a power that, somehow or other, nothing else can wield? Brethren! if the Church begins to lose its care for, and its power of drawing, outcasts and sinners, it has begun to lose its hold on Christ. The sooner such a Church dies the better, and there will be few mourners at its funeral.

The Friend of publicans and sinners has set the example to all of us His followers. God be thanked that there are signs to-day that Christian people are more and more waking up to the consciousness of their obligations in regard to the outcasts in their own and other lands. Let them go to them, as Jesus Christ did, with no false flatteries, but with plain rebukes of sin, and yet with manifest outgoing of the heart, and they will find that the same thing which drew these poor creatures to the Master will draw others to the feeblest, faintest reflection of Him in His servants.

And, last of all, dear friends, let each think that Jesus Christ is my Friend, and your Friend, because He is the Friend of sinners, and we are sinners. If He did not love sinners there would be nobody for Him to love. The universality of sin, however various in its degrees and manifestations, makes more wonderful the universal sweep of His friendship.

How do I know that He is my Friend? Greater love hath no man than this, that a man lay down his life for his friends,' and when we were yet enemies He was our Friend, and died for us. How shall we requite that love? Ye are my friends if ye do whatsoever I command you to do.' All over the Eastern world to this day the name by which the Patriarch Abraham is known is the Friend' or the Companion.' Well for us, for time and for eternity, if, knowing that Jesus is our Friend, we yield ourselves, in faith and love, to become His friends!


There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he to whom he forgave most.'--LUKE vii. 41-43.

We all know the lovely story in which this parable is embedded. A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her sensuality and degradation, and calmed by the assurance of forgiveness. So, when she heard that He was in her own town, what could she do but hasten to the Pharisee's house, and brave the cruel, scornful eyes of the eminently respectable people that would meet her there? She carries with her part of the spoils and instruments of her sinful adornment, to devote it to His service; but before she can open the cruse, her heart opens, and the hot tears flow on His feet, inflicting an indignity where she had meant an honour. She has nothing at hand to repair the fault, she will not venture to take her poor garment, which might have done it, but with a touch, she loosens her long hair, and with the ingenuity and self-abasement of love, uses that for a towel. Then, gathering confidence from her reception, and carried further than she had meant, she ventures to lay her sinful lips on His feet, as if asking pardon for the tears that would come--the only lips, except those of the traitor, that are recorded as having touched the Master. And only then does she dare to pour upon Him her only wealth.

What says the Pharisee? Has he a heart at all? He is scandalised at such a scene at his respectable table; and no wonder, for he could not have known that a change had passed upon the woman, and her evil repute was obviously notorious. He does not wonder at her having found her way into his house, for the meal was half public. But he began to doubt whether a Man who tolerates such familiarities from such a person could be a prophet; or if He were, whether He could be a good man. He would have known her if He had been a prophet,' thinks he. The thought is only a questionably true one. If He had known her, He would have thrust her back with His foot,' he thinks; and that thought is obviously false. But Simon's righteousness was of the sort that gathers up its own robes about it, and shoves back the poor sinner into the filth. She is a sinner,' says he. No, Simon! she was a sinner, but she is a penitent, and is on the road to be a saint, and having been washed, she is a great deal cleaner than thou art, who art only white-washed.

Our Lord's parable is the answer to the Pharisee's thought, and in it Jesus shows Simon that He knows him and the woman a great deal better than he did. There are three things to which briefly I ask your attention--the common debt, in varying amounts; the common insolvency; and the love, like the debt, varying in amount. Now, note these things in order.

I. There is, first of all, the common debt.

I do not propose to dwell at all upon that familiar metaphor, familiar to us all from its use in the Lord's Prayer, by which sin and the guilt of sin are shadowed forth for us in an imperfect fashion by the conception of debt. For duty neglected is a debt to God, which can only be discharged by a penalty. And all sin, and its consequent guilt and exposure to punishment, may be regarded under the image of indebtedness.

But the point that I want you to notice is that these two in our parable, though they are meant to be portraits of Simon and the woman, are also representatives of the two classes to one or other of which we all belong. They are both debtors, though one owes but a tenth of what the other does. That is to say, our Lord here draws a broad distinction between people who are outwardly respectable, decent, cleanly living, and people who have fallen into the habit, and are living a life, of gross and open transgression. There has been a great deal of very pernicious loose representation of the attitude of Christianity in reference to this matter, common in evangelical pulpits. And I want you to observe that our Lord draws a broad line and says, Yes! you, Simon, are a great deal better than that woman was. She was coarse, unclean, her innocence gone, her purity stained. She had been wallowing in filth, and you, with your respectability, your rigid morality, your punctilious observance of the ordinary human duties, you were far better than she was, and had far less to answer for than she had.' Fifty is only a tenth of five hundred, and there is a broad distinction, which nothing ought to be allowed to obliterate, between people who, without religion, are trying to do right, to keep themselves in the paths of morality and righteousness, to discharge their duty to their fellows, controlling their passions and their flesh, and others who put the reins upon the necks of the horses and let them carry them where they will, and live in an eminent manner for the world and the flesh and the devil. And there is nothing in evangelical Christianity which in the smallest degree obliterates that distinction, but rather it emphasises it, and gives a man full credit for any difference that there is in his life and conduct and character between himself and the man of gross transgression.

But then it says, on the other side, the difference which does exist, and is not to be minimised, is, after all, a difference of degree. They are both debtors. They stand in the same relation to the creditor, though the amount of the indebtedness is extremely different. We are all sinful men, and we stand in the same relation to God, though one of us may be much darker and blacker than the other.

And then, remember, that when you begin to talk about the guilt of actions in God's sight, you have to go far below the mere surface. If we could see the infinite complexity of motives--aggravations on the one side and palliations on the other--which go to the doing of a single deed, we should not be so quick to pronounce that the publican and the harlot are worse than the Pharisee. It is quite possible that an action which passes muster in regard to the morality of the world may, if regard be had (which God only can exercise) to the motive for which it is done, be as bad as, if not worse than, the lust and the animalism, drunkenness and debauchery, crime and murder, which the vulgar scales of the world consider to be the heavier. If you once begin to try to measure guilt, you will have to pass under the surface appearance, and will find that many a white and dazzling act has a very rotten inside, and that many a very corrupt and foul one does not come from so corrupt a source as at first sight might seem to be its origin. Let us be very modest in our estimate of the varying guilt of actions, and remember that, deep down below all diversities, there lies a fundamental identity, in which there is no difference, that all of us respectable people that never broke a law of the nation, and scarcely ever a law of propriety, in our lives, and the outcasts, if there are any here now, the drunkards, the sensualists, all of us stand in this respect in the same class. We are all debtors, for we have all sinned and come short of the glory of God,' A viper an inch long and the thickness of whipcord has a sting and poison in it, and is a viper. And if the question is whether a man has got small-pox or not, one pustule is as good evidence as if he was spotted all over. So, remember, he who owes five hundred and he who owes the tenth part of it, which is fifty, are both debtors.

II. Now notice the common insolvency.

They had nothing to pay.' Well, if there is no money, no effects' in the bank, no cash in the till, nothing to distrain upon, it does not matter very much what the amount of the debt is, seeing that there is nothing to meet it, and whether it is fifty or five hundred the man is equally unable to pay. And that is precisely our position.

I admit, of course, that men without any recognition of God's pardoning mercy, or any of the joyful impulse that comes from the sense of Christ's redemption, or any of the help that is given by the indwelling of the Spirit who sanctifies may do a great deal in the way of mending their characters and making themselves purer and nobler. But that is not the point which my text contemplates, because it deals with a past. And the fact that lies under the metaphor of my text is this, that none of us can in any degree diminish our sin, considered as a debt to God. What can you and I do to lighten our souls of the burden of guilt? What we have written we have written. Tears will not wash it out, and amendment will not alter the past, which stands frowning and irrevocable. If there be a God at all, then our consciences, which speak to us of demerit, proclaim guilt in its two elements--the sense of having done wrong, and the foreboding of punishment therefor. Guilt cannot be dealt with by the guilty one: it must be Some One else who deals with it. He, and only He against whom we have sinned, can touch the great burden that we have piled upon us.

Brother! we have nothing to pay. We may mend our ways; but that does not touch the past. We may hate the evil; that will help to keep us from doing it in the future, but it does not affect our responsibility for what is done. We cannot touch it; there it stands irrevocable, with this solemn sentence written over the black pile, Every transgression and disobedience shall receive its just recompense of reward.' We have nothing to pay.

But my text suggests, further, that a condition precedent to forgiveness is the recognition by us of our penniless insolvency. Though it is not distinctly stated, it is clearly and necessarily implied in the narrative, that the two debtors are to be supposed as having come and held out a couple of pairs of empty hands, and sued in forma pauperis. You must recognise your insolvency if you expect to be forgiven. God does not accept dividends, so much in the pound, and let you off the rest on consideration thereof. If you are going to pay, you have to pay all; if He is going to forgive, you have to let Him forgive all. It must be one thing or the other, and you and I have to elect which of the two we shall stand by, and which of the two shall be applied to us.

Oh, dear friends! may we all come and say,

Nothing in my hand I bring,
Simply to Thy Cross I cling.

III. And so, lastly, notice the love, which varies with the forgiveness.

Tell Me which of them will love him most.' Simon does not penetrate Christ's design, and there is a dash of supercilious contempt for the story and the question, as it seems to me, in the languid, half-courteous answer:--I suppose, if it were worth my while to think about such a thing, that he to whom he forgave the most.' He did not know what a battery was going to be unmasked. Jesus says, Thou hast rightly judged.'

The man that is most forgiven is the man that will love most. Well, that answer is true if all other things about the two debtors are equal. If they are the same sort of men, with the same openness to sentiments of gratitude and generosity, the man who is let off the smaller debt will generally be less obliged than the man who is let off the larger. But it is, alas! not always the case that we can measure benefits conferred by gratitude shown. Another element comes in--namely, the consciousness of the benefit received--which measures the gratitude far more accurately than the actual benefit bestowed. And so we must take both these things, the actual amount of forgiveness, so to speak, which is conferred, and the depth of the sense of the forgiveness received, in order to get the measure of the love which answers it. So that this principle breaks up into two thoughts, of which I have only just a word or two to say.

First, it is very often true that the greatest sinners make the greatest saints. There have been plenty of instances all down the history of the world, and there are plenty of instances, thank God, cropping up every day still in which some poor, wretched outcast, away out in the darkness, living on the husks that the swine do eat, and liking to be in the pigstye, is brought back into the Father's house, and turns out a far more loving son and a far better servant than the man that had never wandered away from it. The publicans and the harlots' do often yet go into the Kingdom of God before' the respectable people.

And there are plenty of people in Manchester that you would not touch with a pair of tongs who, if they could be got hold of, would make far more earnest and devoted Christians than you are. The very strength of passion and feeling which has swept them wrong, rightly directed, would make grand saints of them, just as the very same conditions of climate which, at tropics, bring tornadoes and cyclones and dreadful thunder-storms, do also bring abundant fertility. The river which devastates a nation, dammed up within banks, may fertilise half a continent. And if a man is brought out of the darkness, and looks back upon the years that are wasted, that may help him to a more intense consecration. And if he remembers the filth out of which Jesus Christ picked him, it will bind him to that Lord with a bond deep and sacred.

So let no outcast man or woman listening to me now despair. You can come back from the furthest darkness, and whatever ugly things you have in your memories and your consciences, you may make them stepping-stones on which to climb to the very throne of God. Let no respectable people despise the outcasts; there may be the making in them of far better Christians than we are.

But, on the other hand, let no man think lightly of sin. Though it can be forgiven and swept away, and the gross sinner may become the great saint, there will be scars and bitter memories and habits surging up again after we thought they were dead; and the old ague and fever that we caught in the pestilential land will hang by us when we have migrated into a more wholesome climate. It is never good for a man to have sinned, even though, through his sin, God may have taken occasion to bring him near to Himself.

But the second form of this principle is always true--namely, that those who are most conscious of forgiveness will be most fruitful of love. The depth and fervour of our individual Christianity depends more largely on the clearness of our consciousness of our own personal guilt and the firmness of our grasp of forgiveness than upon anything else.

Why is it that such multitudes of you professing Christians are such icebergs in your Christianity? Mainly for this reason--that you have never found out, in anything like an adequate measure, how great a sinner you are, and how sure and sweet and sufficient Christ's pardoning mercy is. And so you are like Simon--you will ask Jesus to dinner, but you will not give Him any water for His feet or ointment for His head. You will do the conventional and necessary pieces of politeness, but not one act of impulse from the heart ever comes from you. You discharge the duties of religion.' What a phrase! You discharge the duties of religion. Ah! My brother, if you had been down into the horrible pit and the miry clay, and had seen a hand and a face looking down, and an arm outstretched to lift you; and if you had ever known what the rapture was after that subterraneous experience of having your feet set upon a rock and your goings established, you would come to Him and you would say, Take me all, O Lord! for I am all redeemed by Thee.' To whom little is forgiven the same loveth little.' Does not that explain the imperfect Christianity of thousands of us?

Fifty pence and five hundred pence are both small sums. Our Lord had nothing to do here with the absolute amount of debt, but only with the comparative amount of the two debts. But when He wanted to tell the people what the absolute amount of the debt was, he did it in that other story of the Unfaithful Servant. He owed his lord, not fifty pence (fifty eightpences or thereabouts), not five hundred pence, but ten thousand talents,' which comes to near two and a half millions of English money. And that is the picture of our indebtedness to God. We have nothing to pay.' Here is the payment--that Cross, that dying Christ. Turn your faith there, my brother, and then you will get ample forgiveness, and that will kindle love, and that will overflow in service. For the aperture in the heart at which forgiveness enters in is precisely of the same width as the one at which love goes out. Christ has loved us all, and perfectly. Let us love Him back again, who has died that we might live, and borne our sins in His own body.


Her sins, which are many, are forgiven; for she loved much.'--LUKE vii. 47.

This story contains three figures, three persons, who may stand for us as types or representatives of the divine love and of all its operation in the world, of the way in which it is received or rejected, and of the causes and consequences of its reception or rejection. There is the unloving, cleanly, respectable, self-complacent Pharisee, with all his contempt for this woman.' There is the woman, with gross sin and mighty penitence, the great burst of love that is flowing out of her heart sweeping away before it, as it were, all the guilt of her transgressions. And, high over all, brooding over all, loving each, knowing each, pitying each, willing to save and be the Friend and Brother of each, is the embodied and manifested divine Love, the knowledge of whom is love in our hearts, and is life eternal.' So that now I have simply to ask you to look with me, for a little while, at these three persons as representing for us the divine love that comes forth amongst sinners, and the twofold form in which that love is received. There is, first, Christ the love of God appearing amongst men, the foundation of all our love to Him. Then there is the woman, the penitent sinner, lovingly recognising the divine love. And then, last, there is the Pharisee, the self-righteous man, ignorant of himself, and empty of all love to God. These are the three figures to which I ask your attention now.

I. We have Christ here standing as a manifestation of the divine love coming forth amongst sinners. His person and His words, the part He plays in this narrative, and the parable that He speaks in the course of it, have to be noticed under this head.

First, then, you have this idea--that He, as bringing to us the love of God, shows it to us, as not at all dependent upon our merits or deserts: He frankly forgave them both' are the deep words in which He would point us to the source and the ground of all the love of God. Brethren, have you ever thought what a wonderful and blessed truth there lies in the old words of one of the Jewish prophets, I do not this for your sakes, O house of Israel, but for Mine holy Name's sake'? The foundation of all God's love to us sinful men, that saying tells us, lies not in us, nor in anything about us, not in anything external to God Himself. He, and He alone, is the cause and reason, the motive and the end, of His own love to our world. And unless we have grasped that magnificent thought as the foundation of all our acceptance in Him, I think we have not yet learnt half of the fullness which, even in this world, may belong to our conceptions of the love of God--a love that has no motive but Himself; a love that is not evoked even (if I may so say) by regard to His creatures' wants; a love, therefore, which is eternal, being in that divine heart before there were creatures upon whom it could rest; a love that is its own guarantee, its own cause--safe and firm, therefore, with all the firmness and serenity of the divine nature-incapable of being affected by our transgression, deeper than all our sins, more ancient than our very existence, the very essence and being of God Himself. He frankly forgave them both.' If you seek the source of divine love, you must go high up into the mountains of God, and learn that it, as all other of His (shall I say) emotions, and feelings, and resolutions, and purposes, owns no reason but Himself, no motive but Himself; lies wrapped in the secret of His nature, who is all-sufficient for His own blessedness, and all whose work and being is caused by, and satisfied, and terminates in His own fullness. God is love': therefore beneath all considerations of what we may want--deeper and more blessed than all thoughts of a compassion that springs from the feeling of human distress and the sight of man's misery--lies this thought of an affection which does not need the presence of sorrow to evoke it, which does not want the touch of our finger to flow out, but by its very nature is everlasting, by its very nature is infinite, by its very nature must be pouring out the flood of its own joyous fullness for ever and ever!

Then, again, Christ standing here for us as the representative and revelation of this divine love which He manifests to us, tells us, too, that whilst it is not caused by us, but comes from the nature of God, it is not turned away by our sins. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth Him,' says the unloving and self-righteous heart, for she is a sinner.' Ah! there is nothing more beautiful than the difference between the thought about sinful creatures which is natural to a holy being, and the thought about sinful creatures which is natural to a self-righteous being. The one is all contempt; the other, all pity. He knew what she was, and therefore He let her come close to Him with the touch of her polluted hand, and pour out the gains of her lawless life and the adornments of her former corruption upon His most blessed and most holy head. His knowledge of her as a sinner, what did it do to His love for her? It made that love gentle and tender, as knowing that she could not bear the revelation of the blaze of His purity. It smoothed His face and softened His tones, and breathed through all His knowledge and notice of her timid and yet confident approach. Daughter, I know all about it--all thy wanderings and thy vile transgressions: I know them all, and My love is mightier than all these. They may be as the great sea, but my love is like the everlasting mountains, whose roots go down beneath the ocean, and My love is like the everlasting heaven, whose brightness covers it all over.' God's love is Christ's love; Christ's love is God's love. And this is the lesson that we gather--that that infinite and divine loving-kindness does not turn away from thee, my brother and my friend, because thou art a sinner, but remains hovering about thee, with wooing invitations and with gentle touches, if it may draw thee to repentance, and open a fountain of answering affection in thy seared and dry heart. The love of God is deeper than all our sins. For His great love wherewith He loved us, when we were dead in sins, He quickened us.'

Sin is but the cloud behind which the everlasting sun lies in all its power and warmth, unaffected by the cloud; and the light will yet strike, the light of His love will yet pierce through, with its merciful shafts bringing healing in their beams, and dispersing all the pitchy darkness of man's transgression. And as the mists gather themselves up and roll away, dissipated by the heat of that sun in the upper sky, and reveal the fair earth below--so the love of Christ shines in, molting the mist and dissipating the fog, thinning it off in its thickest places, and at last piercing its way right through it, down to the heart of the man that has been lying beneath the oppression of this thick darkness, and who thought that the fog was the sky, and that there was no sun there above. God be thanked! the everlasting love of God that comes from the depth of His own being, and is there because of Himself, will never be quenched because of man's sin.

And so, in the next place, Christ teaches us here that this divine love, when it comes forth among sinners, necessarily manifests itself first in the form of forgiveness. There was nothing to be done with the debtors until the debt was wiped out; there was no possibility of other gifts of the highest sort being granted to them, until the great score was cancelled and done away with. When the love of God comes down into a sinful world, it must come first and foremost as pardoning mercy. There are no other terms upon which there can be a union betwixt the loving-kindness of God, and the emptiness and sinfulness of my heart, except only this--that first of all there shall be the clearing away from my soul of the sins which I have gathered there, and then there will be space for all other divine gifts to work and to manifest themselves. Only do not fancy that when we speak about forgiveness, we simply mean that a man's position in regard to the penalties of sin is altered. That is not all the depth of the scriptural notion of forgiveness. It includes far more than the removal of outward penalties. The heart of it all is, that the love of God rests upon the sinner, unturned away even by his sins, passing over his sins, and removing his sins for the sake of Christ. My friend, if you are talking in general terms about a great divine loving-kindness that wraps you round--if you have a great deal to say, apart from the Gospel, about the love of God as being your hope and confidence--I want you to reflect on this, that the first word which the love of God speaks to sinful men is pardon; and unless that is your notion of God's love, unless you look to that as the first thing of all, let me tell you, you may have before you a very fair picture of a very beautiful, tender, good-natured benevolence, but you have not nearly reached the height of the vigour and yet the tenderness of the Scripture notion of the love of God. It is not a love which says, Well, put sin on one side, and give the man the blessings all the same,' not a love which has nothing to say about that great fact of transgression, not a love which gives it the go-by, and leaves it standing: but a love which passes into the heart through the portal of pardon, a love which grapples with the fact of sin first, and has nothing to say to a man until it has said that message to him.

And but one word more on this part of my subject--here we see the love of God thus coming from Himself; not turned away by man's sins; being the cause of forgiveness; expressing itself in pardon; and last of all, demanding service. Simon, thou gavest Me no water, thou gavest Me no kiss, My head thou didst not anoint: I expected all these things from thee--I desired them all from thee: My love came that they might spring in thy heart; thou hast not given them; My love is wounded, as it were disappointed, and it turns away from thee!' Yes, after all that we have said about the freeness and fullness, the unmerited, and uncaused, and unmotived nature of that divine affection--after all that we have said about its being the source of every blessing to man, asking nothing from him, but giving everything to him; it still remains true, that God's love, when it comes to men, comes that it may evoke an answering echo in the human heart, and though it might be much bold to enjoin, yet for love's sake rather beseeches' us to give unto Him who has given all unto us. There, then, stands forth in the narrative, Christ as a revelation of the divine love amongst sinners.

II. Now, in the second place, let us look for a moment at this woman' as the representative of a class of character--the penitent lovingly recognising the divine love.

The words which I have read as my text contain a statement as to the woman's character: Her sins, which are many, are forgiven; for she loved much.' Allow me just one word of explanation, in the shape of exposition, on these words. Great blunders have been built upon them. I dare say you have seen epitaphs--(I have)--written often on gravestones with this misplaced idea on them--Very sinful; but there was a great deal of love in the person; and for the sake of the love, God passed by the sin!' Now, when Christ says She loved much,' He does not mean to say that her love was the cause of her forgiveness--not at all. He means to say that her love was the proof of her forgiveness, and that it was so because her love was a consequence of her forgiveness. As, for instance, we might say, The woman is in great distress, for she weeps' but we do not mean thereby that the weeping is the reason of the distress, but the means of our knowing the sorrow. It is the proof because it is the consequence. Or (to put it into the simplest shape) the love does not go before the forgiveness, but the forgiveness goes before the love; and because the love comes after the forgiveness, it is the sign of the forgiveness. That this is the true interpretation, you will see if you look back for a moment at the narrative which precedes, where He says, He frankly forgave them both: tell me, therefore, which of them will love him most?' Pardon is the pre-requisite of love, and love is a consequence of the sense of forgiveness.

This, then, is the first thing to observe: all true love to God is preceded in the heart by these two things--a sense of sin, and an assurance of pardon. Brethren, there is no love possible--real, deep, genuine, worthy of being called love of God--which does not start with the belief of my own transgression, and with the thankful reception of forgiveness in Christ. You do nothing to get pardon for yourselves; but unless you have the pardon you have no love to God. I know that sounds a very hard thing--I know that many will say it is very narrow and very bigoted, and will ask, Do you mean to tell me that the man whose bosom glows with gratitude because of earthly blessings, has no love--that all that natural religion which is in people, apart from this sense of forgiveness in Christ, do you mean to tell me that this is not all genuine?' Yes, most assuredly; and I believe the Bible and man's conscience say the same thing. I do not for one moment deny that there may be in the hearts of those who are in the grossest ignorance of themselves as transgressors, certain emotions of instinctive gratitude and natural religiousness, directed to some higher power dimly thought of as the author of their blessings and the source of much gladness: but has that kind of thing got any living power in it? I demur to its right to be called love to God at all, for this reason--because it seems to me that the object that is loved is not God, but a fragment of God. He who but says, I owe to Him breath and all things; in Him I live and move, and have my being,' has left out one-half at least of the Scriptural conception of God. Your God, my friend, is not the God of the Bible, unless He stands before you clothed in infinite loving-kindness indeed; but clothed also in strict and rigid justice. Is your God perfect and entire? If you say that you love Him, and if you do so, is it as the God and Father of our Lord Jesus Christ? Have you meditated on the depths of the requirements of His law? Have you stood silent and stricken at the thought of the blaze of His righteousness? Have you passed through all the thick darkness and the clouds with which He surrounds His throne, and forced your way at last into the inner light where He dwells? Or is it a vague divinity that you worship and love? Which? Ah, if a man study his Bible, and try to find out for himself, from its veracious records, who and what manner of God the living God is, there will be no love in his heart to that Being except only when he has flung himself at His feet, and said, Father of eternal purity, and God of all holiness and righteousness, forgive Thy child, a sinful broken man--forgive Thy child, for the sake of Thy Son!' That, and that alone, is the road by which we come to possess the love of God, as a practical power, filling and sanctifying our souls; and such is the God to whom alone our love ought to be rendered; and I tell you (or rather the Bible tells you, and the Gospel and the Cross of Christ tell you), there is no love without pardon, no fellowship and sonship without the sense of sin and the acknowledgment of foul transgression!

So much, then, for what precedes the love of Christ in the heart; now a word as to what follows. Her sins, which are many, are forgiven; for she loved much.' The sense of sin precedes forgiveness: forgiveness precedes love; love precedes all acceptable and faithful service. If you want to do, love. If you want to know, love. This poor woman knew Christ a vast deal better than that Pharisee there. He said, This man is not a prophet; He does not understand the woman.' Ay, but the woman knew herself better than the Pharisee knew himself, knew herself better than the Pharisee knew her, knew Christ, above all, a vast deal better than he did. Love is the gate of all knowledge.

This poor woman brings her box of ointment, a relic perhaps of past evil life, and once meant for her own adornment, and pours it on His head, lavishes offices of service which to the unloving heart seem bold in the giver and cumbersome to the receiver. It is little she can do, but she does it. Her full heart demands expression, and is relieved by utterance in deeds. The deeds are spontaneous, welling out at the bidding of an inward impulse, not drawn out by the force of an external command. It matters not what practical purpose they serve. The motive of them makes their glory. Love prompts them, love justifies them, and His love interprets them, and His love accepts them. The love which flows from the sense of forgiveness is the source of all obedience as well as the means of all knowledge.

Brethren, we differ from each other in all respects but one, We have all sinned and come short of the glory of God' we all need the love of Christ; it is offered to us all; but, believe me, the sole handle by which you can lay hold of it, is the feeling of your own sinfulness and need of pardon. I preach to you a love that you do not need to buy, a mercy that you do not need to bribe, a grace that is all independent of your character, and condition, and merits, which issues from God for ever, and is lying at your doors if you will take it. You are a sinful man; Christ died for you. He comes to give you His forgiving mercy. Take it, be at rest. So shalt thou love and know and do, and so shall He love and guide thee!

III. Now one word, and then I have done. A third character stands here--the unloving and self-righteous man, all ignorant of the love of Christ.

He is the antithesis of the woman and her character. You remember the traditional peculiarities and characteristics of the class to which he belonged. He is a fair specimen of the whole of them. Respectable in life, rigid in morality, unquestionable in orthodoxy; no sound of suspicion having ever come near his belief in all the traditions of the elders; intelligent and learned, high up among the ranks of Israel! What was it that made this man's morality a piece of dead nothingness? What was it that made his orthodoxy just so many dry words, from out of which all the life had gone? What was it? This one thing: there was no love in it. As I said, Love is the foundation of all obedience; without it, morality degenerates into mere casuistry. Love is the foundation of all knowledge; without it, religion degenerates into a chattering about Moses, and doctrines, and theories; a thing that will neither kill nor make alive, that never gave life to a single soul or blessing to a single heart, and never put strength into any hand for the conflict and strife of daily life. There is no more contemptible and impotent thing on the face of the earth than morality divorced from love, and religious thoughts divorced from a heart full of the love of God. Quick corruption or long decay, and in either case death and putrefaction, are the end of these. You and I need that lesson, my friends. It is of no use for us to condemn Pharisees that have been dead and in their graves for nineteen hundred years. The same thing besets us all; we all of us try to get away from the centre, and dwell contented on the surface. We are satisfied to take the flowers and stick them into our little gardens, without any roots to them, when of course they all die out! People may try to cultivate virtue without religion, and to acquire correct notions of moral and spiritual truth; and partially and temporarily they may succeed, but the one will be a yoke of bondage, and the other a barren theory. I repeat, love is the basis of all knowledge and of all right-doing. If you have got that firm foundation laid in the soul, then the knowledge and the practice will be builded in God's own good time; and if not, the higher you build the temple, and the more aspiring are its cloud-pointing pinnacles, the more certain will be its toppling some day, and the more awful will be the ruin when it comes. The Pharisee was contented with himself, and so there was no sense of sin in him, therefore there was no penitent recognition of Christ as forgiving and loving him, therefore there was no love to Christ. Because there was no love, there was neither light nor heat in his soul, his knowledge was barren notions, and his painful doings were soul-destructive self-righteousness.

And so it all comes round to the one blessed message: My friend, God hath loved us with an everlasting love. He has provided an eternal redemption and pardon for us. If you would know Christ at all, you must go to Him as a sinful man, or you are shut out from Him altogether. If you will go to Him as a sinful being, fling yourself down there, not try to make yourself better, but say, I am full of unrighteousness and transgression; let Thy love fall upon me and heal me' you will get the answer, and in your heart there shall begin to live and grow up a root of love to Him, which shall at last effloresce into all knowledge and unto all purity of obedience; for he that hath had much forgiveness, loveth much; and he that loveth knoweth God,' and dwelleth in God, and God in Him'!


And He said to the woman, Thy faith hath saved thee: go in peace.'--LUKE vii. 50.

We find that our Lord twice, and twice only, employs this form of sending away those who had received benefits from His hand. On both occasions the words were addressed to women: once to this woman, who was a sinner, and who was gibbeted by the contempt of the Pharisee in whose house the Lord was; and once to that poor sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the hope of getting healing--filching it away unknown to the Giver. In both cases there is great tenderness; in the latter case even more so than in the present, for there He addressed the tremulous invalid as daughter' and in both cases there is a very remarkable connection hinted at between faith and peace; Thy faith hath saved thee, go in peace.'

Now, there are three things that strike me about these words; the first of them is this--

I. The dismissal of the woman.

One might have expected that our Lord would have flung the shield of His companionship, for a little while, at any rate, over this penitent, and so have saved her from the scoffs and sneers of her neighbours, who knew that she was a sinner. One might have supposed that the depth of her gratitude, as expressed by her costly offering and by her tears, would have spoken to His heart, and that He would have let her stop beside Him for a little while; but no! Jesus said to her in effect; You have got what you wished; go away, and take care of it.' Such a dismissal is in accordance with the way in which He usually acted. For very seldom indeed, after He had gathered the first nucleus of four disciples, do we find that He summoned any individual to His side. Generally He broke the connection between Himself and the recipients of His benefits at as early a moment as possible, and dismissed them. And that was not only because He did not wish to be surrounded and hampered by a crowd of slightly attached disciples, but for two other reasons; one, the good of the people themselves, and the other, that, scattered all over northern Palestine, they might in their several circles become centres of light and evangelists for the King. He dispersed them that He might fling the seed broadcast over the land.

Jesus Christ says to us, if we have been saved by our faith, Go!' And He intends two things thereby. First, to teach us that it is good for us to stand by ourselves, to feel responsibility for the ordering of our lives, not to have a visible Presence at our sides to fall back upon, but to grow by solitude. There is no better way of growing reliant, of becoming independent of circumstances, and in the depths of our own hearts being calm, than by being deprived of visible stay and support, and thus drawing closer and closer to our unseen Companion, and leaning harder and heavier upon Him. It is expedient for you that I go away.' For solitude and self-reliance, which is bottomed upon self-distrust and reliance upon Him, are the things that make men and women strong. So, if ever He carries us into the desert, if ever He leaves us forsaken and alone, as we think, if ever He seems--and sometimes He does with some people, and it is only seeming--to withdraw Himself from us, it is all for the one purpose, that we may grow to be mature men and women, not always children, depending upon go-carts of any kind, and nurses' hands and leading-strings. Go, and alone with Christ realise by faith that you are not alone. Christian men and women, have you learned that lesson--to be able to do without anybody and anything because your whole hearts are filled, and your courage is braced up and strengthened by the thought that the absent Christ is the present Christ?

There is another reason, as I take it, for which this separation of the new disciple from Jesus was so apparently mercilessly and perpetually enforced. At the very moment when one would have thought it would have done this woman good to be with the Lord for a little while longer, she is sent out into the harshly judging world. Yes, that is always the way by which Christian men and women that have received the blessing of salvation through faith can retain it, and serve Him--by going out among men and doing their work there. The woman went home. I dare say it was a home, if what they said about her was true, that sorely needed the leavening which she now would bring. She had been a centre of evil. She was to go away back to the very place where she had been such, and to be a centre of good. She was to contradict her past by her present which would explain itself when she said she had been with Jesus. For the very same reason for which to one man that besought to be with Him, He said, No, no! go away home and tell your friends what great things God has done for you,' He said to this woman, and He says to you and me, Go, and witness for Me.' Communion with Him is blessed, and it is meant to issue in service for Him. Let us make here three tabernacles,' said the Apostle; and there was scarcely need for the parenthetical comment, not knowing what he said.' But there was a demoniac boy down there with the rest of the disciples, and they had been trying in vain to free him from the incubus that possessed him, and as long as that melancholy case was appealing to the sympathy and help of the transfigured Christ, it was no time to stop on the Mount. Although Moses and Elias were there, and the voice from God was there, and the Shechinah cloud was there, all were to be left, to go down and do the work of helping a poor, struggling child. So Jesus Christ says to us, Go, and remember that work is the end of emotion, and that to do the Master's will in the world is the surest way to realise His presence.'

II. Now, the second point I would suggest is--

The region into which Christ admitted this woman. It is remarkable that in the present case, and in that other to which I have already referred, the phraseology employed is not the ordinary one of that familiar Old Testament leave-taking salutation, which was the goodbye' of the Hebrews, Go in peace.' But we read occasionally in the Old Testament a slight but eloquent variation. It is not Go in peace,' as our Authorised Version has it, but Go into peace,' and that is a great deal more than the other. Go in peace' refers to the momentary emotion; Go into peace' seems, as it were, to open the door of a great palace, to let down the barrier on the borders of a land, and to send the person away upon a journey through all the extent of that blessed country. Jesus Christ takes up this as He does a great many very ordinary conventional forms, and puts a meaning into it. Eli had said to Hannah, Go into peace.' Nathan had said to David, Go into peace.' But Eli and Nathan could only wish that it might be so; their wish had no power to realise itself. Christ takes the water of the conventional salutation and turns it into the wine of a real gift. When He says, Go into peace,' He puts the person into the peace which He wishes them, and His word is like a living creature, and fulfils itself.

So He says to each of us: If you have been saved by faith, I open the door of this great palace. I admit you across the boundaries of this great country. I give you all possible forms of peace for yours.' Peace with God--that is the foundation of all--then peace with ourselves, so that our inmost nature need no longer be torn in pieces by contending emotions, I dare not' waiting upon I would,' and I ought' and I will' being in continual and internecine conflict; but heart and will, and calmed conscience, and satisfied desires, and pure affections, and lofty emotions being all drawn together into one great wave by the attraction of His love, as the moon draws the heaped waters of the ocean round the world. So our souls at rest in God may be at peace within themselves, and that is the only way by which the discords of the heart can be tuned to one key, into harmony and concord; and the only way by which wars and tumults within the soul turn into tranquil energy, and into peace which is not stagnation, but rather a mightier force than was ever developed when the soul was cleft by discordant desires.

In like manner, the man who is at peace with God, and consequently with himself, is in relations of harmony with all things and with all events. All things are yours if ye are Christ's.' The stars in their courses fought against Sisera,' because Sisera was fighting against God; and all creatures, and all events, are at enmity with the man who is in antagonism and enmity to Him who is Lord of them all. But if we have peace with God, and peace with ourselves, then, as Job says, Thou shalt make a league with the beasts of the field, and the stones of the field shall be at peace with thee.' Thy faith hath saved thee; go into peace.'

Remember that this commandment, which is likewise a promise and a bestowal, bids us progress in the peace into which Christ admits us. We should be growingly unperturbed and calm, and there is no joy but calm,' when all is said and done. We should be more and more tranquil and at rest; and every day there should come, as it were, a deeper and more substantial layer of tranquillity enveloping our hearts, a thicker armour against perturbation and calamity and tumult.

III. And now there is one last point here that I would suggest, namely:

The condition on which we shall abide in the Land of Peace.

Our Lord said to both these women: Thy faith hath saved thee.' To the other one it was even more needful to say it than to this poor penitent prostitute, because that other one had the notion that, somehow or other, she could steal away the blessing of healing by contact of her finger with the robe of Jesus. Therefore He was careful to lift her above that sensuous error, and to show her what it was in her that had drawn healing virtue' from Him. In substance He says to her: Thy faith, not thy forefinger, has joined thee to Me; My love, not My garment, has healed thee.'

There have been, and still are, many copyists of the woman's mistake who have ascribed too much healing and saving power to externals--sacraments, rites, and ceremonies. If their faith is real and their longing earnest, they get their blessing, but they need to be educated to understand more clearly what is the human condition of receiving Christ's saving power, and that robe and finger have little to do with it.

The sequence of these two sayings, the one pointing out the channel of all spiritual blessing, the other, the bestowment of the great blessing of perfect peace, suggests that the peace is conditional on the faith, and opens up to us this solemn truth, that if we would enjoy continuous peace, we must exercise continuous faith. The two things will cover precisely the same ground, and where the one stops the other will stop. Yesterday's faith does not secure to-day's peace. As long as I hold up the shield of faith, it will quench all the fiery darts of the wicked, but if I were holding it up yesterday, and have dropped it to-day, then there is nothing between me and them, and I shall be wounded and burned before long. No past religious experience avails for present needs. If you would have your peace' to be as the waves of the sea,' your trust in Christ must be continuous and strong. The moment you cease trusting, that moment you cease being peaceful. Keep behind the breakwater, and you will ride smoothly, whatever the storm. Venture out beyond it, and you will be exposed to the dash of the waves and the howling of the tempest. Your own past tells you where the means of blessing are. It was your faith that saved you, and it is as you go on believing that you Go into peace'.


And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance.'--LUKE viii. 2, 3.

The Evangelist Luke has preserved for us several incidents in our Lord's life in which women play a prominent part. It would not, I think, be difficult to bring that fact into connection with the main characteristics of his Gospel, but at all events it is worth observing that we owe to him those details, and the fact that the service of these grateful women was permanent during the whole of our Lord's wandering life after His leaving Galilee. An incidental reference to the fact is found in Matthew's account of the Crucifixion, but had it not been for Luke we should not have known the names of two or three of them, nor should we have known how constantly they adhered to Him. As to the women of the little group, we know very little about them. Mary of Magdala has had a very hard fate. The Scripture record of her is very sweet and beautiful. Delivered by Christ from that mysterious demoniacal possession, she cleaves to Him, like a true woman, with all her heart. She is one of the little group whose strong love, casting out all fear, nerved them to stand by the Cross when all the men except the gentle Apostle of love, as he is called, were cowering in corners, afraid of their lives, and she was one of the same group who would fain have prolonged their ministry beyond His death, and who brought the sweet spices with them in order to anoint Him, and it was she who came to the risen Lord with the rapturous exclamation, Rabboni, my Master.' By strange misunderstanding of the Gospel story, she has been identified with the woman who was a sinner in the previous chapter in this book, and her fair fame has been blackened and her very name taken as a designation of the class to which there is no reason whatever to believe she belonged. Demoniacal possession was neither physical infirmity nor moral evil, however much it may have simulated sometimes the one or the other.

Then as to Joanna the wife of Chuza, Herod's steward, old Church tradition tells us that she was the consort of the nobleman whose son Christ healed at Capernaum. It does not seem very likely that Herod's steward would have been living in Capernaum, and the narrative before us rather seems to show that she herself was the recipient of healing from His hands. However that may be, Herod's court was not exactly the place to look for Christian disciples, was it? But you know they of Caesar's household surrounded with their love the Apostle whom Nero murdered, and it is by no means an uncommon experience that the servants' hall knows and loves the Christ that the lord in the saloon does not care about.

And then as for Susanna, is it not a sweet fate to be known to all the world for ever more by one line only, which tells of her service to her Master?

So I will try to take out of these little incidents in our text some plain lessons about this matter of Christian service and ministry to Christ, with which it seems to be so full. It will apply to missionary work and all other sorts of work, and perhaps will take us down to the bottom of it all, and show us the foundation on which it should all rest.

Let me ask you for a moment to look with me first of all at the centre figure, as being an illustration of--what shall I say? may I venture to use a rough word and say the pauper Christ?--as the great Pattern and Motive for us, of the love that becomes poor. We very often cover the life of our Lord with so much imaginative reverence that we sometimes lose the hard angles of the facts of it. Now, I want you to realise it, and you may put it into as modern English as you like, for it will help the vividness of the conception, which is a simple, prosaic fact, that Jesus Christ was, in the broadest meaning of the word, a pauper; not indeed with the sodden poverty that you can see in our slums, but still in a very real sense of the word. He had not a thing that He could call His own, and when He came to the end of His life there was nothing for His executioners to gamble for except His one possession, the seamless robe. He is hungry, and there is a fig-tree by the roadside, and He comes, expecting to get His breakfast off that. He is tired, and He borrows a fishing-boat to lie down and sleep in. He is thirsty, and He asks a woman of questionable character to give Him a draught of water. He wants to preach a sermon about the bounds of ecclesiastical and civil society, and He says, Bring Me a penny.' He has to be indebted to others for the beast of burden on which He made His modest entry into Jerusalem, for the winding sheet that wrapped Him, for the spices that would embalm Him, for the grave in which He lay. He was a pauper in a deeper sense of the word than His Apostle when he said, Having nothing, and yet possessing all things, as poor, and yet making many rich.' For let us remember that the great mystery of the Gospel system--the blending together in one act and in one Person all the extremes of lowliness and of the loftiness which go deep down into the very profundities of the Gospel, is all here dramatised, as it were, and drawn into a picturesque form on the very surface; and the same blending together of poverty and absolute love, which in its loftiest form is the union in one Person of Godhead and of manhood, is here for us in this fact, that all the dark cloud of poverty, if I may so say, is shot through with strange gleams of light like sunshine caught and tangled in some cold, wet fog, so that whenever you get some definite and strange mark of Christ's poverty, you get lying beside it some definite and strange mark of His absoluteness and His worth. For instance, take the illustration I have already referred to--He borrows a fishing-boat and lies down, weary, to sleep on the wooden pillow at the end of it; aye, but He rises and He says, Peace, be still,' and the waves fall. He borrows the upper room, and with a stranger's wine and another man's bread He founds the covenant and the sacrament of His new kingdom. He borrows a grave; aye, but He comes out of it, the Lord both of the dead and of the living. And so we have to say, Consider the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might become rich.'

The noblest life that was ever lived upon earth--I hope you and I think it is a great deal more than that, but we all think it is that at any rate--the noblest life that was ever lived upon earth was the life of a poor man. Remember that pure desires, holy aspirations, noble purposes, and a life peopled with all the refinement and charities that belong to the spirit, and that is ever conscious of the closest presence of God and of the innate union with Him, is possible under such conditions, and so remember that the pauper Christ is, at the least, the perfect Man.

But then what I more immediately intended was to ask you to take that central figure with this external fact of His poverty, of the depth of His true inanition, the emptying of Himself for our sakes, as being the great motive, and Oh! thank God that with all humility, we may venture to say, the great Pattern to which you and I have to conform. There is the reason why we say, I love to speak His name,' there is the true measure of the devotion of the consecration and the self-surrender which He requires. Christ gave all for us even to the uttermost circumference of external possession, and standing in the midst of those for whose sakes He became poor, He turns to them with a modest appeal when He says, Minister unto Me, for I have made Myself to need your ministrations for the sake of your redemption.' So much, then, for the first point which I would desire to urge upon you from this incident before us.

Now, in the next place, and pursuing substantially the same course of thought, let me suggest to you to look at the love--the love here that stoops to be served.

It is a familiar observation and a perfectly true one that we have no record of our Lord's ever having used miraculous power for the supply of His own wants, and the reason for that, I suppose, is to be found not only in that principle of economy and parsimony of miraculous energy, so that the supernatural in His life was ever pared down to the narrowest possible limits, and inosculated immediately with the natural, but it is also to be found in this--let me put it into very plain words--that Christ liked to be helped and served by the people that He loved, and that Christ knew that they liked it as well as He. It delighted Him, and He was quite sure that it delighted them. You fathers and mothers know what it is when one of your little children comes, and seeing you engaged about some occupation says, Let me help you.' The little hand perhaps does not contribute much to the furtherance of your occupation. It may be rather an encumbrance than otherwise, but is not there a gladness in saying Yes, here, take this and do this little thing for me'? And do not we all know how maimed and imperfect that love is which only gives, and how maimed and imperfect that love is which only receives, so that there must be an assumption of both attitudes in all true commerce of affection, and that same beautiful flashing backwards and forwards from the two poles which makes the sweetness of our earthly love find its highest example there in the heavens. There are the two mirrors facing each other, and they reverberate rays from one polished surface to another, and so Christ loves and gives, and Christ loves and takes, and His servants love and give, and His servants love and take. Sometimes we are accustomed to speak of it as the highest sign of our Lord's true, deep conviction that He has given so much to us. It seems to me we may well pause and hesitate whether the mightiness and the wonderfulness of His love to us are shown more in that He gives everything to us, or in that He takes so much from us. It is much to say, The Son of man came not to be ministered unto but to minister' I do not know but that it is more to say that the Son of man let this record be written: Certain women also which ministered to Him of their substance.' At all events there it stands and for us. What although we have to come and say, All that I bring is Thine' what then? Does a father like less to get a gift from his boy because he gave him the shilling to buy it? And is there anything that diminishes the true sweetness of our giving to Christ, and as we may believe the true sweetness to Him of receiving it from us, because we have to herald all our offerings, all our love, aspirations, desires, trust, conformity, practical service, substantial help, with the old acknowledgment, All things come of Thee, and of Thine own have we given Thee.'

Now, dear friends, all these principles which I have thus imperfectly touched upon as to the necessity of the blending of the two sides in all true commerce of love, the giving and bestowing the expression of the one affection in both hearts, all bears very directly upon the more special work of Christian men in spreading the name of Christ among those who do not know it. You get the same economy of power there that I was speaking about. The supernatural is finished when the divine life is cast into the world. I am come to fling fire upon the earth,' said He, and oh, that it were already kindled!' There is the supernatural; after that you have to deal with the thing according to the ordinary laws of human history and the ordinary conditions of man's society. God trusts the spread of His word to His people; there will not be one moment's duration of the barely, nakedly supernatural beyond the absolute necessity. Christ comes; after that you and I have to see to it, and then you say, Collections, collections, collections, it is always collections. This society and that society and the other society, there is no end of the appeals that are made. Charity sermons--men using the highest motives of the Gospel for no purpose but to get a shilling or two out of people's pockets. I am tired of it.' Very well; all I have to say is, first of all, Ye have not resisted unto blood' some people have had to pay a great deal more for their Gospel than you have. And another thing, a man that had lost a great deal more for his Master than ever you or I will have to do, said, Unto me who am less than the least of all saints is this grace given, that I should preach amongst the heathen the unsearchable riches of Christ.' Ah! a generous, chivalrous spirit, a spirit touched to fine issues by the fine touch of the Lord's love, will feel that it is no burden; or if it be a burden, it is only a burden as a golden crown heavy with jewels may be a burden on brows that are ennobled by its pressure. This grace is given, and He has crowned us with the honour that we may serve Him and do something for Him.

Dear brethren! of all the gracious words that our Master has spoken to us, I know not that there is one more gracious than when He said, Go into all the world and preach the Gospel to every creature' and of all the tender legacies that He has left His Church, though there be included amongst these His own peace and His own Spirit, I know not that there is any more tender or a greater sign of His love towards us and His confidence in us than when departing to the far country to receive a kingdom and to return, He gave authority to His servants, and to every man his work.'

And so, in the next place, let me ask you to look for a moment at the complement to this love that stoops to serve and delights to serve--the ministry or service of our love. Let me point to two things.

It seems to me that the simple narrative we have before us goes very deep into the heart of this matter. It gives us two things--the foundation of the service and the sphere of the service.

First there is the foundation--Certain women which had been healed of evil spirits and infirmities.' Ah, there you come to it! The consciousness of redemption is the one master touch that evokes the gratitude which aches to breathe itself in service. There is no service except it be the expression of love. That is the one great Christian principle; and the other is that there is no love that does not rest on the consciousness of redemption; and from these two--that all service and obedience are the utterance and eloquence of love, and that all love has its root in the sense of redemption--you may elaborate all the distinct characteristics and peculiarities of Christian ethics, whereby duty becomes gladness. I will,' and I ought' overlap and cover each other like two of Euclid's triangles; and whatsoever He commands that I spring to do; and so though the burden be heavy, considered in regard to its requirements, and though the yoke do often press, considered per se, yet because the cords that fasten the yoke to our neck are the cords of love, I can say, My burden is light.' One of the old psalms puts it thus; O Lord, truly I am Thy servant; Thou hast loosed my bonds; and because Thou hast loosed, therefore O hear me; speak, Lord, for Thy servant heareth.'

So much then for the foundation--now for the sphere. Ah,' you say, there is no parallel there, at any rate. These women served Him with personal ministration of their substance.' Well, I think there is a parallel notwithstanding. If I had time I should like to dwell upon the side thoughts connected with that sphere of service, and remind you how very prosaic were their common domestic duties, looking after the comfort of Christ and the travel-stained Twelve who were with Him--let us put it into plain English--cooking their dinners for them, and how that became a religious act. Take the lesson out of it, you women in your households, and you men in your counting-houses and behind your counters, and you students at your dictionaries and lexicons. The commonest things done for the Master flash up into worship, or as good old George Herbert puts it--

A servant with this clause Makes drudgery divine; Who sweeps a room, as for Thy cause, Makes that and th' action fine.'

But then beyond that, is there any personal ministration to do? If any of you have ever been in St. Mark's Convent at Florence, I dare say you will remember that in the Guest Chamber the saintly genius of Fra Angelico has painted, as an appropriate frontispiece, the two pilgrims on the road to Emmaus, praying the unknown man to come in and partake of their hospitality; and he has draped them in the habit of his order, and he has put Christ as the Representative of all the poor and wearied and wayworn travellers that might enter in there and receive hospitality, which is but the lesson, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.'

And there is another thing, dear friends. Do we not minister to Him best when we do the thing that is nearest His heart and help Him most in the purpose of His life and in His death? What would you think of a would-be helper of some great reformer who said: I will give you all sorts of material support; but I have not a grain of sympathy with the cause to which you have devoted your life. I think it is madness and nonsense: I will feed you and house you and make you comfortable, but I do not care one rush for the object for which you are to be housed and fed and made comfortable.' Jesus Christ let these poor women help Him that He might live to bear the Cross; He lets you and me help Him for that for which on the Cross He died; This honour have all the saints' The foundation of our service is the consciousness of redemption; its sphere is ministering to Him in that which is nearest His heart.

And then, brethren, there is another thing that does not so immediately belong to the incident before us, but which suggests itself to me in connection with it. We have tried to show the motive and the pattern, the foundation and the sphere, of the service: let me add a last thought--the remembrance and the record of it.

How strange that is, that just as a beam of light coming into a room would enable us to see all the motes dancing up and down that lay in its path, so the beam from Christ's life shoots athwart the society of His age, and all those little insignificant people come for a moment into the full lustre of the light. Years before and years afterward they lived, and we do not know anything about them; but for an instant they crossed the illuminated track and there they blazed. How strange Pharisees, officials, and bookmen of all sorts would have felt if anybody had said to them: Do you see that handful of travel-stained Galileans there, those poor women you have just passed by the way? Well, do you know that these three women's names will never perish as long as the world lasts?' So we may learn the eternity of work done for Him. Ah, a great deal of it may be forgotten and unrecorded! How many deeds of faithful love and noble devotion are all compressed into those words, which ministered unto Him'! It is the old story of how life shrinks, and shrinks, and shrinks in the record. How many acres of green forest ferns in the long ago time went to make up a seam of coal as thick as a sixpence? But still there is the record, compressed indeed, but existent.

And how many names may drop out and not be associated with the work which they did? Do you not think that these anonymous many others which ministered' were just as dear to Jesus Christ as Mary and Joanna and Susannah? A great many people helped Him whose deeds are related in the Gospel, but whose names are not recorded. But what does it matter about that? With many others of my fellow-labourers also,' says St. Paul; whose names'--well, I have forgotten them; but that is of little consequence; they are in the Lamb's book of life.' And so the work is eternal, and will last on in our blessed consciousness and in His remembrance who will never forget any of it, and we shall self-enfold the large results, even if the rays of dying fame may fade.

And there is one other thought on this matter of the eternity of the work on which I would just touch for an instant.

How strange it must be to these women now! If, as I suppose, you and I believe, they are living with Christ, they will look up to Him and think, Ah! we remember when we used to find your food and prepare for your household comforts, and there Thou art on the throne! How strange and how great our earthly service seems to us now!' So it will be to us all when we get up yonder. We shall have to say, Lord, when saw I Thee?' He will put a meaning into our work and a majesty into it that we know nothing about at present. So, brethren, account the name of His slaves your highest honour, and the task that love gives you your greatest joy. When we have in our poor love poorly ministered unto Him who in His great love greatly died for us, then, at the last, the wonderful word will be fulfilled: Verily I say unto you, He shall gird Himself and make them to sit down to meat and will come forth and serve them.'


And when much people were gathered together, and were come to Him out of every city, He spake by a parable: 5. A sower went out to sow his seed: and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7. And some fell among thorns; and the thorns sprang up with it, and choked it. 8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when He had said these things, He cried, He that hath ears to hear, let him hear. 9. And His disciples asked Him, saying, What might this parable be? 10. And He said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11. Now the parable is this; The seed is the word of God. 12. Those by the way-side are they that hear: then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13. They on the rock are they which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. 15. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.'--LUKE viii. 4-16.

Luke is particular in dating this parable as spoken at a time when crowds resorted to Jesus, and the cities of Galilee seemed emptied out to hear Him. No illusions as to the depth or worth of this excitement beset Him. Sadly He looked on the eager multitudes, because He looked through them, and saw how few of them were bringing an honest and good heart' for the soil of His word. Just because He saw the shallowness of the momentary enthusiasm, He spoke this pregnant parable from a heavy heart, and as He tells us in His explanation of it to the disciples (ver. 10), uses the parabolic garb as a means of hiding the truth from the unsusceptible, and of bringing it home to those who were prepared to receive it. Every parable has that double purpose of obscuring and revealing. The obscuring is punitive, but the punishment is meant to be remedial. God never cheats men by a revelation that does not reveal, and the very hiding is meant to stimulate to a search which cannot be vain.

The broad outstanding fact of the parable is tragic. Three failures and one success! It may be somewhat lightened by observing that the proportion which each some' bears to the whole seed-basketful is not told; but with all alleviation, it is sad enough. What a lesson for all eager reformers and apostles of any truth, who imagine that they have but to open their mouths and the world will listen! What a warning for any who are carried off their feet by their apparent popularity'! What a solemn appeal to all hearers of God's message!

I. Commentators have pointed out that all four kinds of soil might have been found close together by the lake, and that there may have been a sower at work within sight. But the occasion of the parable lay deeper than the accident of local surroundings. A path through a cornfield is a prosaic enough thing, but one who habitually holds converse with the unseen, and ever sees it shining through the seen, beholds all things apparelled in celestial light,' and finds deep truths in commonplace objects. The sower would not intentionally throw seed on the path, but some would find its resting-place there. It would lie bare on the surface of the hard ground, and would not be there long enough to have a chance of germinating, but as soon as the sower's back was turned to go up the next furrow, down would come the flock of thievish birds that fluttered behind him, and bear away the grains. The soil might be good enough, but it was so hard that the seed did not get in, but only lay on it. The path was of the same soil as the rest of the field, only it had been trodden down by the feet of passengers, perhaps for many years.

A heart across which all manner of other thoughts have right of way will remain unaffected by the voice of Jesus, if He spoke His sweetest, divinest tones, still more when He speaks but through some feeble man. The listener hears the words, but they never get farther than the drum of his ear. They lie on the surface of his soul, which is beaten hard, and is non-receptive. How many there are who have been listening to the preaching of the Gospel, which is in a true sense the sowing of the seed, all their lives, and have never really been in contact with it! Tramp, tramp, go the feet across the path, heavy drays of business, light carriages of pleasure, a never-ending stream of traffic and noise like that which pours day and night through the streets of a great city, and the result is complete insensibility to Christ's voice.

If one could uncover the hearts of a congregation, how many of them would be seen to be occupied with business or pleasures, or some favourite pursuit, even while they sit decorously in their pews! How many of them hear the preacher's voice without one answering thought or emotion! How many could not for their lives tell what his last sentence was! No marvel, then, that, as soon as its last sound has ceased, down pounce a whole covey of light-winged fancies and occupations, and carry off the poor fragments of what had been so imperfectly heard. One wonders what percentage of remembrances of a sermon is driven out of the hearers' heads in the first five minutes of their walk home, by the purely secular conversation into which they plunge so eagerly.

II. The next class of hearers is represented by seed which has had somewhat better fate, inasmuch as it has sunk some way in, and begun to sprout. The field, like many a one in hilly country, had places where the hard pan of underlying rock had only a thin skin of earth over it. Its very thinness helped quick germination, for the rock was near enough to the surface to get heated by the sun. So, with undesirable rapidity, growth began, and shoots appeared above ground before there was root enough made below to nourish them. There was only one possible end for such premature growth--namely, withering in the heat. No moisture was to be drawn from the shelf of rock, and the sun was beating fiercely down, so the feeble green stem drooped and was wilted.

It is the type of emotional hearers, who are superficially touched by the Gospel, and too easily receive it, without understanding what is involved. They take it for theirs with joy,' but are strangers to the deep exercises of penitence and sorrow which should precede the joy. Lightly come, lightly go,' is true in Christian life as elsewhere. Converts swiftly made are quickly lost. True, the most thorough and permanent change may be a matter of a moment; but, if so, into that moment emotions will be compressed like a great river forced through a mountain gorge, which will do the work of years.

Such surface converts fringe all religious revivals. The crowd listening to our Lord was largely made up of them. These were they who, when a ground of offence arose, went back, and walked no more with Him.' They have had their successors in all subsequent times of religious movement. Light things are caught up by the wind of a passing train, but they soon drop to the ground again. Emotion is good, if there are roots to it. But these have no root.' The Gospel has not really touched the depths of their natures, their wills, their reason, and so they shrivel up when they have to face the toil and self-sacrifice inherent in a Christian life.

III. The third parcel of seed advanced still farther. It rooted and grew. But the soil had other occupants. It was full of seeds of weeds and thorns (not thorn bushes). So the two crops ran a race, and as ill weeds grow apace, the worse beat, and stifled the green blades of the springing corn, which, hemmed in and shut out from light and air, came to nothing.

The man represented has not made clean work of his religion. He has received the good seed, but has forgotten that something has to be grubbed up and cast out, as well as something to be taken in, if he would grow the fair fruits of Christian character. He probably has cut down the thorns, but has left their roots or seeds where they were. He has fruit of a sort, but it is scanty, crude, and green. Why? Because he has not turned the world out of his heart. He is trying to unite incompatibles, one of which is sure to kill the other. His thorns' are threefold, as Luke carefully distinguishes them into cares and riches and pleasures,' but they are one in essence, for they are all of this life.' If he is poor, he is absorbed in cares; if rich, he is yet more absorbed in wealth, and his desires go after worldly pleasures, which he has not been taught, by experience of the supreme pleasure of communion with God, to despise.

Mark that this man does not fall away.' He keeps up his Christian name to the end. Probably he is a very influential member of the church, universally respected for his wealth and liberality, but his religion has been suffocated by the other growth. He has fruit, but it is not to perfection.' If Jesus Christ came to Manchester, one wonders how many such Christians He would discover in the chief seats in the synagogues.

IV. The last class avoids the defects of the three preceding. The soil is soft, deep, and clean. The seed sinks, roots, germinates, has light and air, and brings forth ripened grain. The honest and good heart' in which it lodges has been well characterised as one whose aim is noble, and who is generously devoted to his aim' (Bruce, The Parabolic Teaching of Christ, p. 33). Such a soul Christ recognises as possible, prior to the entrance into it of the word. There are dispositions which prepare for the reception of the truth. But not only the previous disposition, but the subsequent attitude to the word spoken, is emphasised by our Lord. They having heard the word, hold it fast.' Docilely received, it is steadily retained, or held with a firm grip, whoever and whatever may seek to pluck it from mind or heart.

Further, not only tenacity of grasp, but patient perseverance of effort after the fruit of Christian character, is needed. There must be perseverance in the face of obstacles within and without, if there is to be fruitfulness. The emblem of growth does not suffice to describe the process of Christian progress. The blade becomes the ear, and the ear the full corn, without effort. But the Christian disciple has to fight and resist, and doggedly to keep on in a course from which many things would withdraw him. The nobler the result, the sorer the process. Corn grows; character is built up as the result, first of worthily receiving the good seed, and then of patient labour and much self-suppression.

These different types of character are capable of being changed. The path may be broken up, the rock blasted and removed, the thorns stubbed up. We make ourselves fit or unfit to receive the seed and bear fruit. Christ would not have spoken the parable if He had not hoped thereby to make some of His hearers who belonged to the three defective classes into members of the fourth. No natural, unalterable incapacity bars any from welcoming the word, housing it in his heart, and bringing forth fruit with patience.


And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection.'--LUKE viii. 14.

No sensible sower would cast his seed among growing thorn-bushes, and we must necessarily understand that the description in this verse is not meant to give us the picture of a field in which these were actually growing, but rather of one in which they had been grubbed up, and so preparation been made for the sowing of the seed. They had been grubbed up, but they had not been grubbed out. The roots were there, although the branches and the stems had been cut down, or if the roots were not there, abundant seeds were lying buried, and when the good seed was sown it went into ground full of them--and that was the blunder out of which all the mischief came.

I. These three different instances of failure in this parable represent to us, first, the seed carried off at the very beginning, before it has sunk into the ground and before it has had time to germinate. It lies on the surface and it goes at once. But suppose it is safely piloted past that first danger, then comes another peril. It gets a little deeper into the ground, but there is a shelf of rock an inch or two below the skin of soil, and the poor little rootlets cannot get through that, and so when the hot Syrian sun shines down upon the field, there is an unnatural heat, and a swift vegetation. There is growth, but the same sun that at first stimulated the unnaturally rapid growth, gets a little hotter or continues to pour down during the fervid summer and dries up the premature vegetation which it had called into feeble life. That second seed went further on the road towards fruit.

But suppose a seed is piloted past that second risk, there comes this third one. This seed gets deeper still, and does take root, and does grow, and does bear fruit. That is to say, this is a picture of a real Christian, in whom the seed of the kingdom, which is the word of God, has taken root, and to whom there has been the communication of the divine life that is in the seed; and yet that, too, comes to grief, and our parable tells us how--by three things, the thorns, the growth of the thorns, and the choking of the word.

Luke puts the interpretation of the thorns even more vividly than the other Evangelists, because he represents them as being three different forms of one thing, cares and riches and pleasures,' which all come into the one class, of this life.' Or, in other words, the present world, with all its various appeals to our animal and sensual nature, with all its possible delights for part of our being, a real and important part of it; and with all the troubles and anxieties which it is cowardly for us to shirk, and impossible for us to escape--this world is ever present to each of us, and if there is anything in us to which it appeals, then certainly the thorns will come up. The cares and the wealth and the pleasures are three classes of one thing. Perhaps the first chiefly besets struggling people; the second mainly threatens well-to-do people; the third, perhaps, is most formidable to leisurely and idle people. But all three appeal to us all, for in every one of us there are the necessary anxieties of life, and every one of us knows that there is real and substantial good to a part of our being, in the possession of a share of this world's wealth, without which no man can live, and all of us carry natures to which the delights of sense do legitimately and necessarily appeal.

So the soil for the growth of the thorns is always in us all. But what then? Are these things so powerful in our hearts as that they become hindrances to our Christian life? That is the question. The cares and the occupation of mind with, and desire for, the wealth and the pleasures are of God's appointment. He did not make them thorns, but you and I make them thorns; and the question for us is, has our Christianity driven out the undue regard to this life, regarded in these three aspects--undue in measure or in any other respect, by which they are converted into hindrances that mar our Christian life? Dear brethren, it is not enough to say, I have received the word into my heart.' There is another question besides that--Has the word received into your heart cast out the thorns? Or are they and the seed growing there side by side? The picture of my text is that of a man who, in a real fashion, has accepted the Gospel, but who has accepted it so superficially as that it has not exercised upon him the effect that it ought to produce, of expelling from him the tendencies which may become hindrances to his Christian life. If we have known nothing of the expulsive power of a new affection,' and if we thought it was enough to cut down the thickest and tallest thorn-bushes, and to leave all the seeds and the roots of them in our hearts, no wonder if, as we get along in life, they grow up and choke the word. Ye cannot serve God and Mammon' that is just putting into a sentence the lesson of my text.

II. Further, note the growth of the thorns. Luke employs a very significant phrase. He says, When they have heard they go forth, and are choked with cares and riches and pleasures of this life.' That is to say, the path of daily life upon which we all have to walk, the common duties which necessarily draw us to themselves, will certainly stimulate the growth of the thorns if these are not rooted out. Life is full of appeals to our desires after earthly good or pleasure, to our greed after earthly gain, to our dread of earthly sorrow, of pain, of loss, and of poverty. As surely as we are living, and have to go out into the world day by day, so surely will the thorns grow if they are left in us. And so we come back to the old lesson that because we are set in this world, with all its temptations that appeal so strongly to many needs and desires of our nature, we must make thorough work of our religion if it is to be of any good to us at all, and we are not to go on the Christian pilgrimage with one foot upon the higher level and the other upon the lower, like a man walking with one foot on the kerbstone and the other on the roadway. Let us be one thing or the other, out and out, thorough and consistent. If we have the seed in our hearts, remember that we are responsible for its growth.

Let us make certain that we have cast out the thorns. There is an old German proverb, the vulgarity of which may be excused for its point. You must not sit near the fire if your head is made of butter.' We should not try to walk through this wicked world without making very certain that we have stubbed the thorns out of our hearts. Oh, dear friends! here is the secret to the miserable inconsistencies of the great bulk of professing Christians. They have got the seed in, but they have not got the thorns out.

III. Lastly, mark the choking of the growth. Of course it is rapid, according to the old saying, Ill weeds grow apace.' They are choked with the cares and riches and pleasures of this life and bring no fruit to perfection.' The weeds grow faster than the seed. Possession is nine-tenths of the law,' and they have got possession of the soil, and their roots go far and strike deep, and so they come up, with their great, strong, coarse, quick-growing stems and leaves, and surround the green, infant, slender shoot, and keep the air and light out from it, and exhaust all the goodness of the soil, which has not nutriment in it enough for the modest seed and for the self-asserting thorn. And so the thorn beats in the race, and grows inches whilst the other grows hairbreadths. Is not that a true statement of our experience? If Christian men and women permit as much of their interest and affection and effort and occupation of mind to go out towards the world and worldly things, as, alas! most of us do, no wonder if the tiny, yellow, rather than green, blade is choked and gets covered with parasitical disease, and perhaps dies at last. You cannot grow two crops on one field. Some of us have tried; it will never do. It must be one thing or another, and we must make up our minds whether we are going to cultivate corn or thorn. May God help us to make the right choice of the crop we desire to bear!

Our text tells us that this man, represented by the seed among thorns, was a Christian, did, and does, bear fruit, but, as Luke says, brings no fruit to perfection.' The first seed never grew at all; the second got the length of putting forth a blade; this one has got as far as the ear, but not so far as the full corn in the ear.' It has fruited, but the fruit is green and scanty, not ripened, as it ought to be, since it grows under such a sky and was taken out of such a seed-basket as our seed has come from. It brings forth no fruit to perfection'--is not that a picture of so many Christian people? One cannot say that they are not Christians. One cannot say that there are no signs of a divine life in them. One cannot say but that they do a good many things that are right and pure, and obviously the result of a Divine Spirit working upon them; but all that they do just falls short of the crowning grace and beauty. There is always something about it that strikes one as being incomplete. They are Christian men and Christian women bringing forth many of the fruits of the Christian life, but the climax somehow or other is always absent. The pyramid goes up many stages, but there is never the gilded summit flashing in the light--No fruit to perfection.'

Dear brethren, let us take our poor, imperfect services, and lay them down at the Master's feet, and ask Him to help us to make clean work of these hearts of ours, and to turn out of them all our worldly hankerings after the seen and temporal. Then we shall bear fruit that He will gather into His garner. The cares and the pleasures and the wealth that terminate in, and are occupied with, this poor fleeting present are small and insignificant. Let us try to yield ourselves up wholly to the higher influences of that Divine Spirit, and in true consecration receive the engrafted word. And then He will give to us to drink of that river of His pleasures, drinking of which we shall not thirst, nor need to come to any of earth's fountains to draw. If the Saviour comes in in His power, He will cast out the uncleanness that dwells in us and make us fruitful as He would have us to be.


And a woman, having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44. Came behind Him, and touched the border of His garment: and immediately her issue of blood stanched. 45. And Jesus said, Who touched Me? When all denied, Peter, and they that were with Him, said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? 46. And Jesus said, Somebody hath touched Me: for I perceive that virtue is gone out of Me. 47. And when the woman saw that she was not hid, she came trembling, and, falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately. 48. And He said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.'--LUKE viii. 43-48.

The story of Jairus's daughter is, as it were, cut in two by that of the poor invalid woman. What an impression of calm consciousness of power and of leisurely dignity is made by Christ's having time to pause, even on His way to a dying sufferer, in order to heal, as if parenthetically, this other afflicted one! How Jairus must have chafed at the delay! He had left his child at the point of death' and here was the Healer loitering, as it must have seemed to a father's agony of impatience.

But Jesus, with His infinite calm and as infinite power, can afford to let the one wait and even die, while He tends the other. The child shall receive no harm, and her sister in sorrow has as great a claim on Him as she. He has leisure of heart to feel for each, and power for both. We do not rob one another of His gifts. Attending to one, He does not neglect another.

This miracle illustrates the genuineness and power of feeble and erroneous faith, and Christ's merciful way of strengthening and upholding it. The woman, a poor, shrinking creature, has been made more timid by long illness, disappointed hopes of cure, and by poverty. She does not venture to stop Jesus, as He goes with an important official of the synagogue to heal his daughter, but creeps up in the crowd behind Him, puts out a wasted, trembling hand to touch the tasselled fringe of His robe--and she is whole.

She would fain have glided away with a stolen cure, but Jesus forced her to stand out before the throng, and with all their eyes on her, to conquer diffidence and womanly reticence, and tell all the truth. Strange contrast, this, to His usual avoidance of notoriety and regard for shrinking weakness! But it was true kindness, for it was the discipline by which her imperfect faith was cleared and confirmed.

It is easy to point out the imperfections in this woman's faith. It was very ignorant. She was sure that this Rabbi would heal her, but she expected it to be done by the material contact of her finger with His robe. She had no idea that Christ's will, much less His love, had anything to do with His cures. She thinks that she may carry away the blessing, and He be none the wiser. It is easy to say, What blank ignorance of Christ's way of working! what grossly superstitious notions! Yes, and with them all what a hunger of intense desire to be whole, and what absolute confidence that a finger-tip on His robe was enough!

Her faith was very imperfect, but the main fact is that she had it. Let us be thankful for a living proof of the genuineness of ignorant and even of superstitious faith. There are many now who fall with less excuse into a like error with this woman's, by attaching undue importance to externals, and thinking more of the hem of the garment and its touch by a finger than of the heart of the wearer and the grasp of faith. But while we avoid such errors, let us not forget that many a poor worshipper clasping a crucifix may be clinging to the Saviour, and that Christ does accept faith which is tied to outward forms, as He did this woman's.

There was no real connection between the touch of her finger and her healing, but she thought that there was, and Christ stoops to her childish thought, and lets her make the path for His gift. According to thy faith be it unto thee': His mercy, like water, takes the shape of the containing vessel.

The last part of the miracle, when the cured woman is made the bold confessor, is all shaped so as to correct and confirm her imperfect faith. We note this purpose in every part of it. She had thought of the healing energy as independent of His knowledge and will. Therefore she is taught that He was aware of the mute appeal, and of the going out of power in answer to it. The question, Who touched me?' has been regarded as a proof that Jesus was ignorant of the person; but if we keep the woman's character and the nature of her disease in view, we can suppose it asked, not to obtain information, but to lead to acknowledgment, and that without ascribing to Him in asking it any feigning of ignorance.

The contrast between the pressure of the crowd and the touch of faith has often been insisted on, and carries a great lesson. The unmannerly crowd hustled each other, trod on His skirts, and elbowed their way to gape at Him, and He took no heed. But His heart detected the touch, unlike all the rest, and went out with healing power towards her who touched. We may be sure that, though a universe waits before Him, and the close-ranked hosts of heaven stand round His throne, we can reach our hands through them all, and get the gifts we need.

She had shrunk from publicity, most naturally. But if she had stolen away, she would have lost the joy of confession and greater blessings than the cure. So He mercifully obliges her to stand forth. In a moment she is changed from a timid invalid to a confessor. A secret faith is like a plant growing in the dark, the stem of which is blanched and weak, and its few blossoms pale and never matured. With the mouth confession is made unto salvation.'

Christ's last word to her is tender. He calls her Daughter'--the only woman whom He addressed by such a name. He teaches her that her faith, not her finger, had been the medium through which His healing power had reached her. He confirms by His authoritative word the furtive blessing: Be whole of thy plague.' And she goes, having found more than she sought, and felt a loving heart where she had only seen a magic-working robe.


When Jesus heard it, He answered, saying, Fear not: believe only, and she shall be made whole.'--LUKE viii. 60.

The calm leisureliness of conscious power shines out very brilliantly from this story of the raising of Jairus's daughter. The father had come to Jesus, in an agony of impatience, and besought Him to heal his child, who lay at the point of death.' Not a moment was to be lost. Our Lord sets out with him, but on the road pauses to attend to another sufferer, the woman who laid her wasted finger on the hem of Christ's robe. How Jairus must have chafed at the delay, and thought every moment an eternity; and perhaps said hard things In his heart about Christ's apparent indifference! Delay seemed to be fatal, for before Christ had finished speaking to the woman, the messenger comes with a word which appears to me to have in it a touch of bitterness and of blame. Trouble not the Master' sounds as if the speaker hinted that the Master was thinking it a trouble, and had not put Himself much about to meet the necessity. But one's gain shall not be another's loss, and Christ does not let any applicant to Him suffer whilst He attends to any other. Each has an equal claim on His heart. So He turns to the father with the words that I have read for my text.

They are the first of three sayings of our Lord round which this whole narrative is remarkably grouped. I have read the first, but I mean to speak about all three. There is a word of encouragement which sustains a feeble faith: there is a word of revelation which smooths the grimness of death; She is not dead but sleepeth' and there is a word of power which goes into the darkness, and brings back the child; Maiden, arise!' Now, I think if we take these three, we get the significance of this whole incident.

I. First, then, the word of cheer which sustains a staggering faith.

When Jesus heard this, He said unto him, Fear not, believe only, and she shall be made whole.' How preposterous this rekindling of hope must have seemed to Jairus when the storm had blown out the last flickering spark! How irrelevant, if it were not cruel, the Fear not!' must have sounded when the last possible blow had fallen. And yet, because of the word in the middle, embedded between the obligation to hope and the prohibition to fear, neither the one nor the other is preposterous, Only believe.' That is in the centre; and on the one side,' Fear not!'--a command ridiculous without it; and on the other side, Hope!' an injunction impossible apart from faith.

Jesus Christ is saying the very same things to us. His fundamental commandment is Only believe,' and there effloresce from it the two things, courage that never trembles, and hope that never despairs. Only believe'--usually He made the outflow of His miraculous power contingent upon the faith, either of the sufferer himself or of some others. There was no necessity for the connection. We have instances in His life of miracles wrought without faith, without asking, simply at the bidding of His own irrepressible pity. But the rule in regard to His miracles is that faith was the condition that drew out the miraculous energy. The connection between our faith and our experience of His supernatural, sustaining, cleansing, gladdening, enlightening power is closer than that. For without our trust in Him, He can do no mighty works upon us, and there must be confidence, on our part, before there is in our experience the reception into our lives of His highest blessings; just because they are greater and deeper, and belong to a more inward sphere than these outward and inferior miracles of bodily healing. Therefore the connection between our faith and His gifts to us is inevitable, and constant, and the commandment Only believe,' assumes a more imperative stringency, in regard to our spiritual experience, than it ever did in regard to those who felt the power of His miracle-working hand. So it stands for us, as the one central appeal and exhortation which Christ, by His life, by the record of His love, by His Cross and Passion, by His dealings and pleadings with us through His Spirit, and His providence to-day, is making to us all. Only believe'--the one act that vitally knits the soul to Christ, and makes it capable of receiving unto itself the fullness of His loftiest blessings.

But we must note the two clauses which stand on either side of this central commandment. They deal with two issues of faith. One forbids fear, the other gives fuel for the fire of hope. On the one hand, the exhortation, Fear not,' which is the most futile that can be spoken if the speaker does not touch the cause of the fear, comes from His lips with a gracious power. Faith is the one counterpoise of fear. There is none other for the deepest dreads that lie cold and paralysing, though often dormant, in every human spirit; and that ought to lie there. If a man has not faith in God, in Christ, he ought to have fear. For there rise before him, solitary, helpless, inextricably caught into the meshes of this mysterious and awful system of things--a whole host of possible, or probable, or certain calamities, and what is he to do? stand there in the open, with the pelting of the pitiless storm coming down upon him? The man is an idiot if he is not afraid. And what is to calm those rational fears, the fear of wrath, of life, of death, of what lies beyond death? You cannot whistle them away. You cannot ignore them always. You cannot grapple with them in your own strength. Only believe,' says the Comforter and the Courage-bringer. The attitude of trust banishes dread, and nothing else will effectually and reasonably do it. I will forewarn you whom ye shall fear.' Him who can slay and who judges. You have, and you cannot break, a connection with God. He ought to be one of two things--your ghastliest dread or your absolute trust. Only believe then,' fear not.' Believe not, then be afraid; for you have reason to be.

Men say, Oh! keep your courage up' and they contribute no means to keep it up: Christ says Fear not; only believe,' and gives to faith the courage which He enjoins. Like a child that never dreams of any mischief being able to reach it when the mother's breast is beneath its head, and the mother's arms are round its little body, each of us may rest on Christ's breast, and feel His arm round about us. Then we may smile at all that men call evils; and whether they are possible, or probable, or certain, we can look at them all and say, Ah! I have circumvented you.' All things work together for good to them that' trust Christ. Fear not; only believe.'

But on the other hand, from that simple faith will spring up also hope that cannot despair. She shall be made whole.' Irreversible disasters have no place in Christian experience. There are no irrevocable losses to him who trusts. There are no wounds that cannot be stanched, when we go to Him who has the balm and the bandage. Although it is true that dead faces do not smile again upon us until we get beyond earth's darkness, it is also true that bonds broken may be knit in a finer fashion, if faith instead of sense weaves them together; and that in the great future we shall find that the true healing of those that went before was not by deliverance from, but by passing through, the death that emancipates from the long disease of earthly life.

Brethren! if we trust Christ we may hope perfectly.' If we do not trust Him our firmest hopes are as spiders' webs that are swept away by a besom; and our deepest desires remain unfulfilled. Only believe,' then, on the one side, Fear not,' and on the other side Hope ever.'

II. We have here a word of revelation which softens the grimness of death.

Our Lord reaches the house of affliction, and finds it a house of hubbub and noise. The hired mourners, with their shrill shrieks, were there already, bewailing the child. The tumult jarred upon His calmness, and He says Weep not; she is not dead but sleepeth.' One wonders how some people have read those words as if they declared that the apparent physical death was only a swoon or a faint, or some kind of coma, and that so there was no miracle at all in the case. They laughed Him to scorn; knowing that she was dead.' You can measure the hollowness of their grief by its change into scornful laughter when a promise of consolation began to open before them. And you can measure their worth as witnesses to the child's resurrection by their absolute certainty of her death.

But notice that our Lord never forbids weeping unless He takes away its cause. Weep not,' is another of the futile forms of words with which men try to encourage and comfort one another. There is nothing more cruel than to forbid tears to the sad heart. Jesus Christ never did that except when He was able to bring that which took away occasion for weeping. He lets grief have its way. He means us to run rivers of waters down our cheeks when He sends us sorrows. We shall never get the blessing of these till we have felt the bitterness of them. We shall never profit by them if we stoically choke back the manifestations of our grief, and think that it is submissive to be dumb. Let sorrow have way. Tears purge the heart from which their streams come. But Jesus Christ says to us all, Weep not,' because He comes to us all with that which, if I may so say, puts a rainbow into the tear-drops, and makes it possible that the great paradox should be fulfilled in our hearts, As sorrowful yet always rejoicing.' Weep not; or if you weep, let the tears have thankfulness as well as grief in them. It is a difficult commandment, but it is possible when His lips tell us not to weep, and we have obeyed the central exhortation, Only believe.'

Note, further, in this second of our Lord's words, how He smooths away the grimness of death. I do not claim for Him anything like a monopoly of that most obvious and natural symbolism which regards death as a sleep. It must have occurred to all who ever looked upon a corpse. But I do claim that when He used the metaphor, and by His use of it modified the whole conception of death in the thoughts of His disciples, He put altogether different ideas into it from that which it contained on the lips of others. He meant to suggest the idea of repose--

Sleep, full of rest from head to foot.'

The calm immobility of the body so lately racked with pain, or restless in feverish tossings, is but a symbol of the deeper stillness of truer repose which remaineth for the people of God and laps the blessed spirits who sleep in Jesus.' He meant to suggest the idea of separation from this material world. He did not mean to suggest the idea of unconsciousness. A man is not unconscious when he is asleep, as dreams testify. He meant, above all, if sleep, then waking.

So the grim fact is smoothed down, not by blinking any of its aspects, but by looking deeper into them. They who, only believing, have lived a life of courage and of hope, and have fronted sorrows, and felt the benediction of tears, pass into the great darkness, and know that they there are rocked to sleep on a loving breast, and, sleeping in Jesus, shall wake with the earliest morning light.

This is a revelation for all His servants. And how deeply these words, and others like them which He spake at the grave of Lazarus and at other times, were dinted into the consciousness of the Christian Church, is manifested by the fact, not only that they are recurrently used by Apostles in their Epistles, but that all through the New Testament you scarcely ever find the physical fact of dissolution designated by the name death,' but all sorts of gracious paraphrases, which bring out the attractive and blessed aspects of the thing, are substituted. It is a sleep' it is a putting off the tabernacle' it is a departure' it is a pulling up of the tent-pegs, and a change of place. We do not need the ugly word, and we do not need to dread the thing that men call by it. The Christian idea of death is not the separation of self from its house, of the soul from the body, but the separation of self from God, who is the life.

III. So, lastly, the life-giving word of power.

Maiden, arise!' All the circumstances of the miracle are marked by the most lovely consideration, on Christ's part, of the timidity of the little girl of twelve years of age. It is because of that that He seeks to raise her in privacy, whereas the son of the widow of Nain and Lazarus were raised amidst a crowd. It is because of that that He selects as His companions in the room only the three chief Apostles as witnesses, and the father and mother of the child. It is because of that that He puts forth His hand and grasps hers, in order that the child's eyes when they open should see only the loving faces of parents, and the not less loving face of the Master; and that her hand, when it began to move again, should clasp, first, His own tender hand. It is for the same reason that the remarkable appendix to the miracle is given--He commanded that they should give her food.' Surely that is an inimitable note of truth. No legend-manufacturer would have dared to drop down to such a homely word as that, after such a word as Maiden, arise!' An economy of miraculous power is shown here, such as was shown when, after Lazarus came forth, other hands had to untie the grave-clothes which tripped him as he stumbled along. Christ will do by miracle what is needful and not one hairs-breadth more. In His calm majesty He bethinks Himself of the hungry child, and entrusts to others the task of giving her food. That homely touch is, to me, indicative of the simple veracity of the historian.

But the life-giving word itself; what can we say about it? Only this one thing: here Jesus Christ exercises a manifest divine prerogative. It was no more the syllables that He spoke than it was the touch of His hand that raised the child. What was it? The forth-putting of His will, which went away straight into the darkness; and if the disembodied spirit was in a locality, went straight there; and somehow or other, laid hold of the spirit, and somehow or other, reinstated it in its home. Christ's will, like the king's writ, runs through all the universe. He spake, and it was done'--whose prerogative is that? God's; and God manifest in the flesh exercised it. The words of the Incarnate Word have power over physical things.

Here, too, are the prelude and first-fruits of our resurrection. Not that there are not wide differences between the raising of this child, and that future resurrection to which Christian hope looks forward, but that in this one little incident, little, compared with the majestic scale of the latter, there come out these two things--the demonstration that conscious life runs on, irrespective of the accident of its being united with or separated from a bodily organisation; and the other, that Jesus Christ has power over men's spirits, and can fit them at His will to bodies appropriate to their condition. Time is no element in the case. What befalls the particles of the human frame is no element in the case. Thou sowest not the body that shall be.' But if that Lord had the power which He showed in that one chamber, with that one child, then, as a little window may show us great matters, so we see through this single incident the time when they that are in the graves shall hear His voice, and shall come forth.'

Brethren! there is a higher lesson still; He that gives and gives again, physical life, does so as a symbol of the highest gift which He can bestow upon us all. If we only believe,' then, you hath He quickened which were dead in trespasses and sins . . . and for His great love wherewith He loved us. . .. He hath raised us up together, and made us sit together, in heavenly places in Christ Jesus.'


And the apostles, when they were returned, told Him all that they had done. And He took them, and went aside privately into a desert place belonging to the city, called Bethsaida. 11. And the people, when they knew it, followed Him; and He received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12. And when the day began to wear away, then came the twelve, and said unto Him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals; for we are here in a desert place. 13. But He said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14. (For they were about five thousand men.) And He said to His disciples, Make them sit down by fifties in a company. 15. And they did so, and made them all sit down. 16. Then He took the five loaves, and the two fishes; and, looking up to heaven, He blessed them, and brake, and gave to the disciples to set before the multitude. 17. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.'--LUKE ix. 10-17.

The Apostles needed rest after their trial trip as evangelists. John the Baptist's death had just been told to Christ. The Passover was at hand, and many pilgrims were on the march. Prudence and care for His followers as well as Himself suggested a brief retirement, and our Lord sought it at the Eastern Bethsaida, a couple of miles up the Jordan from its point of entrance to the lake. Matthew and Mark tell us that He went by boat, which Luke does not seem to have known. Mark adds that the curious crowd, which followed on foot, reached the place of landing before Him, and so effectually destroyed all hope of retirement. It was a short walk round the north-western part of the head of the lake, and the boat would be in sight all the way, so that there was no escape for its passengers.

Luke records the self-oblivious cordiality of Christ's reception of the intrusive crowd. Without a sigh or sign of impatience, He welcomed them'--a difficult thing to do, and one which few of us could have achieved. The motives of most of them can have been nothing higher than what leads vulgar people of all ranks and countries to buzz about distinguished men, utterly regardless of delicacy or considerateness. They want to see the notoriety, no matter what it costs him. But Jesus received them patiently, because, as Mark touchingly tells, He was moved with pity,' and saw in their rude crowding round Him the token of their lack of guides and teachers. They seemed to Him, not merely a mob of intrusive sight-seers, but like a huddled mass of unshepherded sheep.

Christ's heart felt more lovingly than ours because His eye saw deeper, and His eye saw deeper because His heart felt more lovingly. If we would live nearer Him, we should see, as He did, enough in every man to draw our pity and help, even though he may jostle and interfere with us.

The short journey to Bethsaida would be in the early morning, and a long day of toil followed instead of the hoped-for quiet. Note that singular expression, Them that had need of healing He healed.' Why not simply them that were sick'? Probably to bring out the thought that misery made unfailing appeal to Him, and that for Him to see need was to supply it. His swift compassion, His all-sufficient power to heal, and the conditions of receiving His healing, are all wrapped up in the words. Coming to the miracle itself, we may throw the narrative into three parts--the preliminaries, the miracle, and the abundant overplus.

I. Our Lord leads up to the miracle by forcing home on the minds of the disciples the extent of the need and the utter inadequacy of their resources to meet it, and by calling on them and the crowd for an act of obedience which must have seemed to many of them ludicrous. John shows us that He had begun to prepare them, at the moment of meeting the multitude, by His question to Philip. That had been simmering in the disciples' minds all day, while they leisurely watched Him toiling in word and work, and now they come with their solution of the difficulty. Their suggestion was a very sensible one in the circumstances, and they are not to be blamed for not anticipating a miracle as the way out. However many miracles they saw, they never seem to have expected another. That has been thought to be unnatural, but surely it is true to nature. They moved in a confusing mixture of the miraculous and the natural which baffled calculation as to which element would rule at any given moment. Their faith was feeble, and Christ rebuked them for their slowness to learn the lesson of this very miracle and its twin feeding of the four thousand. They were our true brothers in their failure to grasp the full meaning of the past, and to trust His power.

The strange suggestion that the disciples should feed the crowd must have appeared to them absurd, but it was meant to bring out the clear recognition of the smallness of their supply. Therein lie great lessons. Commands are given and apparent duties laid on us, in order that we may find out how impotent we are to do them. It can never be our duty to do what we cannot do, but it is often our duty to attempt tasks to which we are conspicuously inadequate, in the confidence that He who gives them has laid them on us to drive us to Himself, and there to find sufficiency. The best preparation of His servants for their work in the world is the discovery that their own stores are small. Those who have learned that it is their task to feed the multitude, and who have said We have no more than such and such scanty resources,' are prepared to be the distributors of His all-sufficient supply.

What a strange scene that must have been as the hundred groups of fifty each arranged themselves on the green grass, in the setting sunlight, waiting for a meal of which there were no signs! It took a good deal of faith to seat the crowd, and some faith for the crowd to sit. How expectant they would be! How they would wonder what was to be done next! How some of them would laugh, and some sneer, and all watch the event! We, too, have to put ourselves in the attitude to receive gifts of which sense sees no sign; and if, in obedience to Christ's word, we sit down expecting Him to find the food, we shall not be disappointed, though the table be spread in the wilderness, and neither storehouse nor kitchen be in sight.

II. The miracle itself has some singular features. Like that of the draught of fishes, it was not called forth by the cry of suffering, nor was the need which it met one beyond the reach of ordinary means. It was certainly one of the miracles most plainly meant to strike the popular mind, and the enthusiasm excited by it, according to John's account, was foreseen by Christ. Why did He evoke enthusiasm which He did not mean to gratify? For the very purpose of bringing the carnal expectations of the crowd to a head, that they might be the more conclusively disappointed. The miracle and its sequel sifted and sent away many disciples,' and were meant to do so.

All the accounts tell of Christ's blessing.' Matthew and Mark do not say what He blessed, and perhaps the best supplement is God,' but Luke says that He blessed the food. What He blesses is blessed; for His words are deeds, and communicate the blessing which they speak. The point at which the miraculous multiplication of the food came in is left undetermined, but perhaps the difference in the tenses of the verbs hints at it. Blessed' and brake' are in the tense which describes a single act; gave' is in that which describes a continuous repeated action. The pieces grew under His touch, and the disciples always found His hands full when they came back with their own empty. But wherever the miraculous element appeared, creative power was exercised by Jesus; and none the less was it creative, because there was the substratum' of the loaves and fishes. Too much stress has been laid on their being used, and some commentators have spoken as if without them the miracle could not have been wrought. But surely the distinction between pure creation and multiplication of a thing already existing vanishes when a loaf is multiplied' so as to feed a thousand men.

The symbolical aspect of the miracle is set forth in the great discourse which follows it in John's Gospel. Jesus is the Bread of God which came down from heaven.' That Bread is broken for us. Not in His Incarnation alone, but in His Death, is He the food of the world; and we have not only to eat His flesh,' but to drink His blood,' if we would live. Nor can we lose sight of the symbol of His servants' task. They are the distributors of the heaven-sent bread. If they will but take their poor stores to Jesus, with the acknowledgment of their insufficiency, He will turn them into inexhaustible supplies, and they will find that there is that scattereth, and yet increaseth.' What Christ blesses is always enough.

III. The abundance left over is significant. Twelve baskets, such as poor travellers carried their belongings in, were filled; that is to say, each Apostle who had helped to feed the hungry had a basketful to bring off for future wants. The broken pieces' were not crumbs that littered the grass, but the portions that came from Christ's hands.

His provision is more than enough for a hungry world, and they who share it out among their fellows have their own possession of it increased. There is no surer way to receive the full sweetness and blessing of the Gospel than to carry it to some hungry soul. These full baskets teach us, too, that In Christ's gift of Himself as the Bread of Life there is ever more than at any given moment we can appropriate. The Christian's spiritual experiences have ever an element of infinity in them; and we feel that if we were able to take in more, there would be more for us to take. Other food cloys and does not satisfy, and leaves us starving. Christ satisfies and does not cloy, and we have always remaining, yet to be enjoyed, the boundless stores which neither eternity will age nor a universe feeding on them consume. The Christian's capacity of partaking of Christ grows with what it feeds on, and he alone is safe in believing that To-morrow shall be as this day, and much more abundant.'


He healed them that had need of healing.'--Luke ix. 11.

Jesus was seeking a little quiet and rest for Himself and His followers. For that purpose He took one of the fishermen's boats to cross to the other side of the sea. But the crowd, inconsiderate and selfish, like all crowds, saw the course of the boat, and hurried, as they could easily do, on foot round the head of the lake, to be ready for Him wherever He might land. So when He touched the shore, there they all were, open-mouthed and mostly moved by mere curiosity, and the prospect of a brief breathing-space vanished.

But not a word of rebuke or disappointment came from His lips, and no shade of annoyance crossed His spirit. Perhaps with a sigh, but yet cheerfully, He braced Himself to work where He had hoped for leisure. It was a little thing, but it was the same in kind, though infinitely smaller in magnitude, as that which led Him to lay aside the glory that He had with the Father before the world was,' and come to toil and die amongst men.

But what I especially would note are Luke's remarkable words here. Why does he use that periphrasis, Them that had need of healing,' instead of contenting himself with straightforwardly saying, Them that were sick,' as do the other Evangelists? Well, I suppose he wished to hint to us the Lord's discernment of men's necessities, the swift compassion which moved to supply a need as soon as it was observed, and the inexhaustible power by which, whatsoever the varieties of infirmity, He was able to cure and to bring strength. He healed them that had need of healing,' because His love could not look upon a necessity without being moved to supply it, and because that love wielded the resources of an infinite power.

Now, all our Lord's miracles are parables, illustrating upon a lower platform spiritual facts; and that is especially true about the miracles of healing. So I wish to deal with the words before us as having a direct application to ourselves, and to draw from them two or three very old, threadbare, neglected lessons, which I pray God may lead some of us to recognise anew our need of healing, and Christ's infinite power to bestow it. There are three things that I want to say, and I name them here that you may know where I am going. First, we all need healing; second, Christ can heal us all; third, we are not all healed.

I. We all need healing.

The people in that crowd were not all diseased. Some of them He taught; some of them He cured; but that crowd where healthy men mingled with cripples is no type of the condition of humanity. Rather we are to find it in that Pool of Bethesda, with its five porches, wherein lay a multitude of impotent folk, tortured with varieties of sickness, and none of them sound. Blessed be God! we are in Bethesda, which means house of mercy,' and the fountain that can heal is perpetually springing up beside us all. There is a disease, dear brethren, which affects and infects all mankind, and it is of that that I wish to speak to you two or three plain, earnest words now. Sin is universal.

What does the Bible mean by sin? Everything that goes against, or neglects God's law. And if you will recognise in all the acts of every life the reference, which really is there, to God and His will, you will not need anything more to establish the fact that all have sinned, and come short of the glory of God.' Whatever other differences there are between men, there is this fundamental similarity. Neglect--which is a breach--of the law of God pertains to all mankind. Everything that we do ought to have reference to Him. Does everything that we do have such reference? If not, there is a quality of evil in it. For the very definition of sin is living to myself and neglecting Him. He is the centre, and if I might use a violent figure, every planet that wrenches itself away from gravitation towards, and revolution round, that centre, and prefers to whirl on its own axis, has broken the law of the celestial spheres, and brought discord into the heavenly harmony. All men stand condemned in this respect.

Now, there is no need to exaggerate. I am not saying that all men are on the same level. I know that there are great differences in the nobleness, purity, and goodness of lives, and Christianity has never been more unfairly represented than when good men have called, as they have done with St. Augustine, the virtues of godless men, splendid vices.' But though the differences are not unimportant, the similarity is far more important. The pure, clean-living man, and the loving, gentle woman, though they stand high above the sensuality of the profligate, the criminal, stand in this respect on the same footing that they, too, have to put their hands on their mouths, and their mouths in the dust, and cry Unclean!' I do not want to exaggerate, and sure I am that if men will be honest with themselves there is a voice that responds to the indictment when I say sadly, in the solemn language of Scripture, we all have sinned and come short of the glory of God.' For there is no difference. If you do not believe in a God, you can laugh at the old wife's notion of sin.' If you do believe in a God, you are shut up to believe this other thing, Against Thee, Thee only, have I sinned.'

And, brethren, if this universal fact is indeed a fact, it is the gravest element in human nature. It matters very little, in comparison, whether you and I are wise or foolish, educated or illiterate, rich or poor, happy or miserable. All the superficial distinctions which separate men from one another, and are all right in their own places, dwindle away into nothing before this solemn truth that in every frame there is a plague spot, and that the leprosy has smitten us all.

But, brethren, do not let us lose ourselves in generalities. All means each, and each means me. We all know how hard it is to bring general truths to bear, with all their weight, upon ourselves. That is an old commonplace: All men think all men mortal but themselves' and we are quite comfortable when this indictment is kept in the general terms of universality--All have sinned.' Suppose I sharpen the point a little. God grant that the point may get to some indurated conscience here. Suppose, instead of reading All have sinned,' I beseech each one of my hearers to strike out the general word, and put in the individual one, and to say I have sinned.' You have to do with this indictment just as you have to do with the promises and offers of the Gospel--wherever there is a whosoever' put your pen through it, and write your own name over it. The blank cheque is given to us in regard to these promises and offers, and we have to fill in our own names. The charge is handed to us, in regard to this indictment, and if we are wise we shall write our own names there, too.

Dear brethren, I leave this on your consciences, and I will venture to ask that, if not here, at any rate when you get quietly home to-night, and lie down on your beds, you would put to yourselves the question, Is it I?' And sure I am that, if you do, you will see a finger pointing out of the darkness, and hear a voice sterner than that of Nathan, saying Thou art the man.'

II. Christ can heal us all.

I was going to use an inappropriate word, and say, the superb ease with which He grappled with, and overcame, all types of disease is a revelation on a lower level of the inexhaustible and all-sufficient fullness of His healing power. He can cope with all sin-the world's sin, and the individual's. And, as I believe, He alone can do it.

Just look at the problem that lies before any one who attempts to stanch these wounds of humanity. What is needed in order to deliver men from the sickness of sin? Well! that evil thing, like the fabled dog that sits at the gate of the infernal regions, is three-headed. And you have to do something with each of these heads if you are to deliver men from that power.

There is first the awful power that evil once done has over us of repeating itself on and on. There is nothing more dreadful to a reflective mind than the damning influence of habit. The man that has done some wrong thing once is a rara avis indeed. If once, then twice; if twice, then onward and onward through all the numbers. And the intervals between will grow less, and what were isolated points will coalesce into a line; and impulses wax as motives wane, and the less delight a man has in his habitual form of evil the more is its dominion over him, and he does it at last not because the doing of it is any delight, but because the not doing of it is a misery. If you are to get rid of sin, and to eject the disease from a man, you have to deal with that awful degradation of character, and the tremendous chains of custom. That is one of the heads of the monster.

But, as I said, sin has reference to God, and there is another of the heads, for with sin comes guilt. The relation to God is perverted, and the man that has transgressed stands before Him as guilty, with all the dolefulness that that solemn word means; and that is another of the heads.

The third is this--the consequences that follow in the nature of penalty. Whatsoever a man soweth, that shall he also reap.' So long as there is a universal rule by God, in which all things are concatenated by cause and effect, it is impossible but that Evil shall slay the wicked.' And that is the third head. These three, habit, guilt, and penalty, have all to be dealt with if you are going to make a thorough job of the surgery.

And here, brethren, I want not to argue but to preach. Jesus Christ died on the Cross for you, and your sin was in His heart and mind when He died, and His atoning sacrifice cancels the guilt, and suspends all that is dreadful in the penalty of the sin. Nothing else--nothing else will do that. Who can deal with guilt but the offended Ruler and Judge? Who can trammel up consequences but the Lord of the Universe? The blood of Jesus Christ is the sole and sufficient oblation and satisfaction for the sins of the whole world.

That disposes of two of the monster's heads. What about the third? Who will take the venom out of my nature? What will express the black drop from my heart? How shall the Ethiopian change his skin or the leopard his spots? How can the man that has become habituated to evil learn to do well'? Superficially there may be much reformation. God forbid that I should forget that, or seem to minimise it. But for the thorough ejection from your nature of the corruption that you have yourselves brought into it, I believe--and that is why I am here, for I should have nothing to say if I did not believe it--I believe that there is only one remedy, and that is that into the sinful heart there should come, rejoicing and flashing, and bearing on its broad bosom before it all the rubbish and filth of that dunghill, the great stream of the new life that is given by Jesus Christ. He was crucified for our offences, and He lives to bestow upon us the fullness of His own holiness. So the monster's heads are smitten off. Our disease and the tendency to it, and the weakness consequent upon it, are all cast out from us, and He reveals Himself as the Lord who healeth thee.'

Now, dear brethren, you may say That is all very fine talking.' Yes! but it is something a great deal more than fine talking. For nineteen centuries have established the fact that it is so; and with all their imperfections there have been millions, and there are millions to-day, who are ready to say, Behold! it is not a delusion; it is not rhetoric, I have trusted in Him and He has made me whole.'

Now, if these things that I have been saying do fairly represent the gravity of the problem which has to be dealt with in order to heal the sicknesses of the world, then there is no need to dwell upon the thought of how absolutely confined to Jesus Christ is the power of thus dealing. God forbid that I should not give full weight to all other methods for partial reformation and bettering of humanity. I would wish them all God-speed. But, brethren, there is nothing else that will deal either with my sin in its relation to God, or in its relation to my character, or in its relation to my future, except the message of the Gospel. There are plenty of other things, very helpful and good in their places, but I do want to say, in one word, that there is nothing else that goes deep enough.

Education? Yes! it will do a great deal, but it will do nothing in regard to sin. It will alter the type of the disease, because the cultured man's transgressions will be very different from those of the illiterate boor. But wise or foolish, professor, student, thinker, or savage with narrow forehead and all but dead brain, are alike in this, that they are sinners in God's sight. I would that I could get through the fence that some of you have reared round you, on the ground of your superior enlightenment and education and refinement, and make you feel that there is something deeper than all that, and that you may be a very clever, and a very well educated, a very highly cultured, an extremely thoughtful and philosophical sinner, but you are a sinner all the same.

And again, we hear a great deal at present, and I do not desire that we should hear less, about social and economic and political changes, which some eager enthusiasts suppose will bring the millennium. Well, if the land were nationalised, and all the means of production and distribution' were nationalised, and everybody got his share, and we were all brought to the communistic condition, what then? That would not make men better, in the deepest sense of the word. The fact is, these people are beginning at the wrong end. You cannot better humanity merely by altering its environment for the better. Christianity reverses the process. It begins with the inmost man, and it works outwards to the circumference, and that is the thorough way. Why! suppose you took a company of people out of the slums, for instance, and put them into a model lodging-house, how long will it continue a model? They will take their dirty habits with them, and pull down the woodwork for firing, and in a very short time make the place where they are as like as possible to the hovel whence they came. You must change the men, and then you can change their circumstances, or rather they will change them for themselves. Now, all this is not to be taken as casting cold water on any such efforts to improve matters, but only as a protest against its being supposed that these alone are sufficient to rectify the ills and cure the sorrows of humanity. Ye have healed the hurt of the daughter of my people slightly.' The patient is dying of cancer, and you are treating him for a skin disease. It is Jesus Christ alone who can cure the sins, and therein the sorrows, of humanity.

III. Lastly, we are not all healed.

That is only too plain. All the sick in the crowd round Christ were sent away well, but the gifts He bestowed so broadcast had no relation to their spiritual natures, and gifts that have relation to our spiritual nature cannot be thus given in entire disregard of our actions in the matter.

Christ cannot heal you unless you take His healing power. He did on earth sometimes, though not often, cure physical disease without the requirement of faith on the part of the healed person or his friends, but He cannot (He would if He could) do so in regard to the disease of sin. There, unless a man goes to Him, and trusts Him, and submits his spirit to the operation of Christ's pardoning and hallowing grace, there cannot be any remedy applied, nor any cure effected. That is no limitation of the universal power of the Gospel. It is only saying that if you do not take the medicine you cannot expect that it will do you any good, and surely that is plain common-sense. There are plenty of people who fancy that Christ's healing and saving power will, somehow or other, reach every man, apart from the man's act. It is all a delusion, brethren. If it could it would. But if salvation could be thus given, independent of the man, it would come down to a mere mechanical thing, and would not be worth the having. So I say, first, if you will not take the medicine you cannot get the cure.

I say, second, if you do not feel that you are ill you will not take the medicine. A man crippled with lameness, or tortured with fever, or groping in the daylight and blind, or deaf to all the sounds of this sweet world, could not but know that he was a subject for the healing. But the awful thing about our disease is that the worse you are the less you know it; and that when conscience ought to be speaking loudest it is quieted altogether, and leaves a man often perfectly at peace, so that after he has done evil things he wipes his mouth and says, I have done no harm.'

So, dear brethren, let me plead with you not to put away these poor words that I have been saying to you, and not to be contented until you have recognised what is true, that you--you, stand a sinful man before God.

There is surely no madness comparable to the madness of the man that prefers to keep his sin and die, rather than go to Christ and live. We all neglect to take up many good things that we might have if we would, but no other neglect is a thousandth part so insane as that of the man who clings to his evil and spurns the Lord. Will you look into your own hearts? Will you recognise that awful solemn law of God which ought to regulate all our doings, and, alas! has been so often neglected, and so often transgressed by each of us? Oh! if once you saw yourselves as you are, you would turn to Him and say, Heal me' and you would be healed, and He would lay His hand upon you. If only you will go, sick and broken, to Him, and trust in His great sacrifice, and open your hearts to the influx of His healing power, He will give you perfect soundness' and your song will be, Bless the Lord, O my soul. . .. Who forgiveth all thine iniquities; who healeth thy diseases.'

May it be so with each of us!


And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Whom say the people that I am I 19. They answering, said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20. He said unto them, But whom say ye that I am? Peter answering, said, The Christ of God. 21. And He straitly charged them, and commanded them to tell no man that thing; 22. Saying, The Son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be slain, and be raised the third day. 23. And He said to them all, If any man will come after Me. let him deny himself, and take up his cross daily, and follow Me. 24. For whosoever will save his life shall lose it; but whosoever will lose his life for My sake, the same shall save it. 25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26. For whosoever shall be ashamed of Me, and of My words, of him shall the Son of man be ashamed, when He shall come in His own glory, and in His Father's, and of the holy angels. 27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.'--LUKE ix. 18-27.

This passage falls into three distinct but closely connected parts: the disciples' confession of Christ by Peters mouth, the revelation to them of Christ's sufferings as necessarily involved in His Messiahship, and His extension to them of the law of suffering as necessarily involved in discipleship. Luke dwells much more lightly than Matthew on the first of these stages, omitting the eulogium and benediction on Simon Bar-Jona, and the great words about the rock on which the Church is built, but he retains the essentials, and emphasises the connection of the three parts by his very brevity in regard to the first.

I. Luke has special interest in recording Christ's prayers, and though he does not tell us where the great confession was made, he tells what Jesus did before it was made. We may well suppose that His solitary thoughts had been busied with the sufferings on which He was soon to enter, and that His resolve to impart the knowledge of these to His followers was felt by Him to be a sharp trial of their loyalty. The moment was a fateful one. How should fateful moments be prepared for but by communion with the Father? No doubt the feebleness of the disciples was remembered in His petitions.

Jesus' double question was intended, first, to make the disciples feel the gulf which separated them from the rest of the nation, and so to make them hold the faster by their unshared faith, and be ready to suffer for it, if needful, as probably it would be. It braces true men to know that they are but a little company in the midst of multitudes who laugh at their belief. That Jesus should have seen that it was safe to accentuate the disciples' isolation indicates the reality which He discerned in their faith, imperfect as it was.

Whom say ye that I am?' Jesus brings them to articulate utterance of the thought that had been slowly gathering distinctness in their minds. We see our beliefs more clearly, and hold them more firmly, when we put them into definite words. The question acted like a chemical element dropped into a solution, which precipitates its solid matter. Nebulous opinions are gathered up into spheres of light by the process of speaking them. That question is all-important for us. Our conceptions of Christ's nature and office determine our relation to Him and our whole cast of life. True, we may say that He is Lord, and not be His disciples, but we are not His disciples as He would have us unless His Messiahship stands out clear and axiomatic in our thoughts of Him. The conviction must pass into feeling, and thence into life, but it must underlie all real discipleship. Doctrine is not Christianity, but it is the foundation of Christianity. The Apostolic confession here is the irreducible minimum' of the Christian creed.

It does not contain more than Nathanael had said at the beginning, but here it is spoken, not as Peter's private belief, but he is the mouthpiece of all. Whether it were I or they, so we' believe. This confession summed up the previous development of the disciples, and so marked the end of one stage and the beginning of another. Christ would have them, as it were, take stock of their convictions, as preliminary to opening a new chapter of teaching.

II. That new chapter follows at once. The belief in Him as Messiah is the first story of the building, and the second is next piled on it. The new lesson was a hard one for men whose hopes were coloured by Jewish dreams of a kingdom. They had to see all these vulgar visions melting away, and to face a stern, sad reality. The very fact that He was the Messiah necessarily drew after it the fact of suffering. Whence did the must' arise? From the divine purpose, from the necessities of the case, and the aim of His mission. These had shaped prophetic utterances, and hence there was yet another form of the must,' namely, the necessity for the Messiah's fulfilling these predictions.

No doubt our Lord led His saddened listeners to many a prophetic saying which current expositions had smoothed over, but which had for many years set before Him His destiny. What a scene that would be--the victim calmly pointing to the tragic words which flashed ominous new meanings to the silent hearers, stricken with awe and grief as the terrible truth entered their minds! What had become of their dreams? Gone, and in their place shame and death. They had fancied a throne; the vision melted into a cross.

We note the minute particularity of Jesus' delineation, and the absolute certainty in His plain declaration of the fact and time of the Resurrection. It is not wonderful that that declaration should have produced little effect. The disciples were too much absorbed and confounded by the dismal thought of His death to have ears for the assurance of His Resurrection. Comfort coming at the end of the announcement of calamities so great finds no entrance into, nor room in, the heart. We all let a black foreground hide from us a brighter distance.

III. The Master's feet mark the disciples' path. If suffering was involved in Messiahship, it is no less involved in discipleship. The cross which is our hope is also our pattern. In a very real sense we have to be partakers of the sufferings of Christ, and no faith in these as substitutionary is vital unless it leads to being conformed to His death. The solemn verses at the close of this lesson draw out the law of Christian self-denial as being inseparable from true discipleship.

Verse 23 lays down the condition of following Jesus as being the daily bearing, by each, of his own cross. Mark that self-denial is not prescribed for its own sake, but simply as the means of following.' False asceticism insists on it, as if it were an end; Christ treats it as a means. Mark, too, that it is self' which is to be denied--not this or that part of our nature, but the central self.' The will is the man, and it is to be brought into captivity to Jesus, so that the true Christian says, I live; yet not I, but Christ liveth in me.' That is much deeper, harder, wholesomer teaching than separate austerities or forsakings of this or that.

Verse 24 grounds this great requirement on the broad principle that to make self the main object of life is the sure way to ruin oneself, and that to slay self is the road to true life. Note that it is he who would save' his life that loses it, because the desire is itself fatal, whether carried out or not; while it is he who does lose' his life for Christ that preserves it, because even if the extreme evil has been suffered, the possession of our true lives is not imperilled thereby. No doubt the words refer primarily to literal death, and threaten the cowards who sacrifice their convictions for the sake of keeping a whole skin with the failure of their efforts, while they promise the martyr dying in the arena or at the stake a crown of life. But they go far beyond that. They carry the great truth that to hug self and to make its preservation our first aim is ruinous, and the corresponding one, that to slay self for Christ's sake is to receive a better self. Self-preservation is suicide; self-immolation is not only self-preservation, but self-glorification with glory caught from Jesus. Give yourselves to Him, and He gives you back to yourselves, ennobled and transfigured.

Verse 25 urges obedience to the precept, by an appeal to reasonable self-regard and common-sense. The abnegation enjoined does not require that we should be indifferent to our own well-being. It is right to consider what will profit,' and to act accordingly. The commercial view of life, if rightly taken, with regard to all a man's nature through all the duration of it, will coincide accurately with the most exalted. It pays' to follow Christ. Christian morality has not the hypersensitive fear of appealing to self-interest which superfine moralists profess nowadays. And the question in verse 25 admits of only one answer, for what good is the whole world to a dead man? If our accounts are rightly kept, a world gained shows poorly on the one side, against the entry on the other of a soul lost.

Verse 26 tells in what that losing oneself consists, and enforces the original exhortation by the declaration of a future appearance of the Son of man. He of whom Christ is then ashamed loses his own soul. To live without His smile is to die, to be disowned by Him is to be a wreck. To be ashamed of Jesus is equivalent to that base self-preservation which has been denounced as fatal. If a man disavows all connection with Him, He will disavow all connection with the disavower. A man separated from Jesus is dead while he lives, and hereafter will live a living death, and possess neither the world for which he sacrificed his own soul nor the soul for which he sacrificed it.

We cannot but note the authoritative tone of our Lord in these verses. He claims the obedience and discipleship of all men. He demands that all shall yield themselves unreservedly to Him, and that, even if actual surrender of life is involved, it shall be gladly given. He puts our relation to Him as determining our whole present and future. He assumes to be our Judge, whose smile is life, whose averted face darkens the destiny of a man. Whom say ye that He who dared to speak thus conceived Himself to be? Whom say ye that He is?

Verse 27 recalls us from the contemplation of that far-off appearance to something nearer. Remembering the previous announcement of our Lord's sufferings, these words seem intended to cheer the disciples with the hope that the kingdom would still be revealed within the lifetime of some then present. Remembering the immediately preceding words, this saying seems to assure the disciples that the blessed recompense of the life of self-crucifying discipleship is not to be postponed to that future, but may be enjoyed on earth. Remembering Christ's word, Except a man be born again, he cannot see the kingdom of God,' we doubt whether there is any reference here to the destruction of Jerusalem, as is commonly understood. Are not the words rather a declaration that they who are Christ's true disciples shall even here enter into the possession of their true selves, and find the Messianic hopes more than fulfilled? The future indicated will then be no more remote than the completion of His work by His death and Resurrection, or, at the farthest, the descent of the Holy Spirit at Pentecost, by which the fuller life of renewed natures was bestowed on those who were following Jesus in daily self-surrender.


And as He prayed, the fashion of His countenance was altered.'--LUKE ix. 29.

This Evangelist is especially careful to record the instances of our Lord's prayers. That is in accordance with the emphasis which he places on Christ's manhood. In this narrative of the Transfiguration it is to Luke that we owe our knowledge of the connection between our Lord's prayer and the radiance of His face. It may be a question how far such transfiguration was the constant accompaniment of our Lord's devotion. It is to be remembered that this is the only time at which others were present while He prayed, and perhaps it may be that whensoever, on the mountain top or in the solitude of the wilderness, He entered into closer communion with His heavenly Father, that radiance shone from His face, though no eye beheld and no tongue has recorded the glory.

But that is a mere supposition. However that may be, it would seem that the light on Christ's face was not merely a reflection caught from above, but it was also a rising up from within of what always abode there, though it did not always shine through the veil of flesh. And in so far it presents no parallel with anything in our experience, nor any lesson for us. But to regard our Lord's Transfiguration as only the result of the indwelling divinity manifested is to construe only one half of the fact that we have to deal with, and the other half does afford for us a precious lesson. As He prayed the fashion of His countenance was altered' and as we pray, and in the measure in which we truly and habitually do hold communion, shall we, too, partake of His Transfiguration.

The old story of the light that flashed upon the face of the Lawgiver, caught by reflection from the light of God in which He walked, is a partial parallel to Christ's Transfiguration, and both the one and the other incident, amongst their other lessons, do also point to some mysterious and occult relation between the indwelling soul and the envious veil of flesh which, under certain circumstances, might become radiant with the manifestation of that indwelling power.

I. The one great lesson which I seek now to enforce from this incident is, that communion with God transfigures.

Prayer is more than petitions. It is not necessarily cast into words at all. In its widest, which is its truest sense, it is the attitude and exercise of devout contemplation of God and intercourse in heart, mind, and will with Him, a communion which unites aspiration and attainment, longing and fruition, asking and receiving, seeking and finding, a communion which often finds itself beggared for words, and sometimes even seems to transcend thought. How different is such an hour of rapt communion with the living God from the miserable notions which so many professing Christians have of prayer, as if it were but spoken requests, more or less fervent and sincere, for things that they want! The noblest communion of a soul with God can never be free from the consciousness of need and dependence. Petition must ever be an element in it, but supplication is only a corner of prayer. Such conscious converse with God is the very atmosphere in which the Christian soul should always live, and if it be an experience altogether strange to us we had better ask ourselves whether we yet know the realities of the Christian life, or have any claim to the name. Truly, our fellowship is with the Father and with His Son, Jesus Christ,' and if we have no share in that fellowship we do not belong to the class of whom it is the mark and possession.

Of course, such communion is not to be attained or maintained without effort. Sense wars against it. Tasks which are duties interrupt the enjoyment of it in its more conscious forms. The hard-working man may well say, How can I, with my business cares calling--for my undivided attention all day long, keep up such communion?' The toiling mother may well say, How can I, in my little house, with my children round me, and never a quiet minute to myself, get such?' True, it is hard, and the highest and sweetest forms of communion cannot be reached by us while so engaged, and therefore we all need seasons of solitude and repose, in which, being left alone, we may see the Great Vision, and, the clank of the engines being silenced, we may hear the Great Voice saying, Come up hither.' Such seasons the busiest have on one day in every week, and such seasons we shall contrive to secure for ourselves daily, if we really want to be intimate with our heavenly Friend.

And for the rest it is not impossible to have real communion with God in the midst of anxious cares and absorbing duties; it is possible to be like the nightingales, that sing loudest in the trees by the dusty roadsides, possible to be in the very midst of anxiety and worldly work, and yet to keep our hearts in heaven and in touch with God. We do not need many words for communion, but we do need to make efforts to keep ourselves near Him in desire and aspiration, and we need jealous and constant watchfulness over our motives for work, and our temper and aim in it, that neither the work nor our way of doing it may draw us away. There will be breaches in the continuity of our conscious communion, but there need not be any in the reality of our touch with God. For He can be with us, like some sweet, beguiling melody, so sweet we know not we are listening to it.' There may be a real contact of the spirit with Him, though it would be hard at the moment to put it into words.

As He prayed, the fashion of His countenance was altered.' Such communion changes and glorifies a man. The very secret of the Gospel way of making men better is--transfiguration by the vision of God. Yes! to be much with God is the true way to mend our characters, and to make them like His. I do not under-value the need of effort in order to correct faults and acquire virtues. We do not receive sanctification as we receive justification, by simple faith. For the latter the condition is Only believe,' for the former it is Work out your own salvation.' No man is cured of his evil tendencies without a great deal of hard work conscientiously directed to curbing them.

But all the hard work, and all the honest purpose in the world, will not do it without this other thing, the close communion with God, and incomparably the surest way to change what in us is wrong, and to raise what in us is low, and to illumine what in us is dark, is to live in habitual beholding of Him who is righteousness without flaw, and holiness supreme, and light without any darkness at all. That will cure faults. That will pull the poison fangs out of passions. That will do for the evil in us what the snake-charmers do by subtle touches, turn the serpent into a rigid rod that does not move nor sting. That will lift us up high above the trifles of life, and dwarf all here that imposes upon us with the lie that it is great, and precious, and permanent; and that will bring us into loving contact with the living Beauty of holiness,' which will change us into its own fair likeness.

We see illustrations of this transforming power of loving communion in daily life. People that love each other, and live beside each other, and are often thinking about one another, get to drop into each other's ways of looking at things; and even sometimes you will catch strange imitations and echoes of the face and voice, in two persons thus knit together. And if you and I are bound to God by a love which lasts, even when it does not speak, and which is with us even when our hands are busy with other things, then be sure of this, we shall get like Him whom we love. We shall be like Him even here, for even here we shall see Him. Partial assimilation is the condition of vision; and the vision is the condition of growing assimilation. The eye would not see the sun unless there were a little sun imaged on the retina. And a man that sees God gets like the God he sees; for we all, with unveiled face, beholding as in a glass (or, rather, mirroring as a glass does) the glory of God, are changed into the same image.' The image on the mirror is only on the surface; but if my heart is mirroring God He sinks in, and abides there, and changes me from glory to glory. So it is when we keep near Christ, who is manifest in the flesh, that we get liker Him day by day, and the fashion of our countenances will be altered.

Now there is a test for our Christianity. Does my religion alter me? If it does not, what right or reason have I to believe that it is genuine at all? Is there a process of purifying going on in my inward nature? Am I getting any more like Jesus Christ than I was ten years ago? I say I live with Him and by Him. If I do I shall become like Him. Do not work at the hopeless task of purifying yourselves without His help, but go and stay in the sun if you want to get warm. Lo as the bleachers do, spread the foul cloth on the green grass, below the blazing sunshine, and that will take all the dirt out. Believing and loving, and holding fast by Jesus Christ in true communion, we, too, become like Him we love.

II. Another thought is suggested by these words--namely, that this transfiguring will become very visible in the life if it be really in our inmost selves.

Even in the most literal sense of the words it will be so. Did you never see anybody whose face was changed by holier and nobler purposes coming into their lives? I have seen more than one or two whose features became as the face of an angel as they grew more and more unselfish, and more and more full of that which, in the most literal sense of the words, was in them the beauty of holiness. The devil writes his mark upon people's faces. The world and the flesh do so. Go into the streets and look at the people that you meet. Care, envy, grasping griping avarice, discontent, unrest, blotches of animalism, and many other prints of black fingers are plain enough on many a face. And on the other hand, if a man or a woman get into their hearts the refining influences of God's grace and love by living near the Master, very soon the beauty of expression which is born of consecration and unselfishness, the irradiation of lofty emotions, the tenderness caught from Him, will not be lacking, and some eyes that look upon them will recognise the family likeness.

But that may be said to be mere fancy. Perhaps it is, or perhaps there is truth in it deeper and more far-reaching than we know. Perhaps the life fashions the body, and the body of our glory' may be moulded in immortal loveliness by the perfect Christ-derived life within it. But be that as it may, the main point to be observed here is rather this. If we have the real, transforming influence of communion with Jesus Christ in our hearts, it will certainly rise to the surface, and show itself in our lives. As oil poured into water will come to the top, so that inward transforming will not continue hidden within, The king's daughter is all-glorious within, but also her clothing is of wrought gold.' The inward life, beautiful because knit to Him, will have corresponding with it and flowing from it an outward life of manifest holy beauty.

His name shall be in their foreheads,' stamped there, where everybody can see it. Is that where you and I carry Christ's name? It is well that it should be in our hearts, it is hypocrisy that it should be in our foreheads unless it is in our hearts first. But if it be in the latter it will surely be in the former.

Now, dear friends, there is a simple and sure touchstone for us all. Do not talk about communion with Christ being the life of your religion, unless the people that have to do with you, your brothers and sisters, or fathers and mothers, your wives and children, your servants or your masters, would endorse it and say Yes! I take knowledge of him, he has been with Jesus.' Do you think that it is easier for anybody to believe in, and to love God, whom he hath not seen' because of you, his brother whom he hath seen'? The Christ in the heart will be the Christ in the face and in the life.

Alas! why is it that so little of this radiance caught from heaven shines from us? There is but one answer. It is because our communion with God in Christ is so infrequent, hurried, and superficial. We should be like those luminous boxes which we sometimes see, shining in the dark with light absorbed from the day; but, like them, we need to be exposed to the light and to lie in it if we are to be light. Now are ye light in the Lord,' and only as we abide in Him by continuous communion shall we resemble Him or reflect Him.

III. The perfection of communion will be the perfection of visible transformation.

Possibly the Transfiguration of Jesus Christ had an element of prophecy in it, and pointed onwards to the order of things when His glorified humanity should be enthroned on the throne of the universe, and have left the limitations of flesh with the folded grave-clothes in the empty sepulchre. As the two majestic forms of the Lawgiver and the Prophet shared His glory on Hermon, and held converse with Him there, so we may see in that mysterious group wrapped in the bright cloud the hint of a hope which was destined to grow to clearness and certainty. Christ's glorified bodily humanity is the type to which all His followers will be conformed. Gazing on Him they shall be like Him, and will grow liker as they gaze. Through eternal ages the double process will go on, and they shall become ever more assimilated, and therefore capable of truer, completer vision, and ever seeing Him more fully as He is, and therefore progressively changed into more perfect resemblance. Nor will that blessed change into advancing glory be shut up in their hearts nor lack beholders. For in that realm of truth and reality all that is within will be visible, our life will no longer fall beneath our aspirations, nor practice be at variance with the longings and convictions of our best selves. Then the Christlike spirit will possess a body which is its glad and perfect servant, and through which its beauty will shine undimmed. When Christ, who is our life, shall be manifested, then shall we also be manifested with Him in glory.'


And, behold, there talked with Him two men, which were Moses and Elias: 31. Who appeared in glory, and spake of His decease which He should accomplish at Jerusalem.'--LUKE ix. 30, 31.

The mysterious incident which is commonly called the Transfiguration contained three distinct portions, each having its own special significance and lesson. The first was that supernatural change in the face and garments of our Lord from which the whole incident derives its name. The second was the appearance by His side of these two mighty dead participating in the strange lustre in which He walked, and communing with Him of His death. And the last was the descent of the bright cloud, visible as bright even amidst the blazing sunshine on the lone hillside, and the mysterious attesting Voice that spoke from out of its depths.

I leave untouched altogether the first and the last of these three portions, and desire briefly to fix our attention on this central one. Now it is to be observed that whilst all the three Synoptic Evangelists tell us of the Transfiguration, of the appearance of Moses and Elias, and of the Cloud and the Voice, only Luke knows, or at least records, and therefore alone probably knows, what it was that they spoke of. Peter and James and John, the only human witnesses, were lying dazed and drunken with sleep, whilst Christ's countenance was changed; and during all the earlier portion at all events of His converse with Moses and Elias. And it was only when these were about to depart that the mortals awoke from their slumber. So they probably neither heard the voices nor knew their theme, and it was reserved for this Evangelist to tell us the precious truth that the thing about which Lawgiver, Prophet, and the Greater than both spake in that mysterious communion was none other than the Cross.

I think, then, that if we look at this incident from the point of view which our Evangelist enables us to take, we shall get large and important lessons as to the significance of the death of Jesus Christ, in many aspects, and in reference to very many different persons. I see at least four of these. This incident teaches us what Christ's death was to Himself; what it was in reference to previous revelation; what it was in reference to past generations; and what it may be in reference to His servants' death. And upon these four points I desire briefly to touch now.

I. First, then, I see here teaching as to what the death of the Lord Jesus Christ was in reference to Himself.

What was it that brought these men--the one who had passed in a whirlwind to heaven, and the other who had been led by a mysterious death to slumber in an unknown grave--what was it that brought these men to stand there upon the side of the slopes of Hermon? It was not to teach Christ of the impending Cross. For, not to touch upon other points, eight days before this mysterious interview He had foretold it in the minutest details to His disciples. It was not for the sake of Peter and James and John, lying coiled in slumber there, that they broke the bands of death, and came back from that bourne from which no traveller returns,' but it was for Christ, or for themselves, or perhaps for both, that they stood there.

You remember that in Gethsemane there appeared an angel from heaven strengthening Him.' And one of the old devout painters has marvellously embraced the deepest meaning of that vision when he has painted for us the strengthening angel displaying in the heavens the Cross on which He must die, as if the holding of it up before Him as the divine will gave the strength that He needed. And I think in some analogous way we are to regard the mission and message to Jesus of these two men in our text. We know that clear before Him, all His life long, there stood the certainty of the Cross. We know that He came, not merely to teach, to minister, to bless, to guide, but that He came to give His life a ransom for many. But we know, too, that from about this point of time in His life the Cross stood more distinctly, if that may be, before Him; or at all events, that it pressed more upon His vision and upon His spirit. And doubtless after that time when He spoke to the disciples so plainly and clearly of what was coming upon Him, His human nature needed the retirement of the mountain-side and prayer which preceded and occasioned this mysterious incident. Christ shrank from His Cross with sinless, natural, human shrinking of the flesh. That never altered His purpose nor shook His will, but He needed, and He got, strength from the Father, ministered once by an angel from heaven, and ministered, as I suppose, another time by two men who looked at death from the other side, and who spoke to Him of His decease which He should accomplish at Jerusalem.'

And now it is to be noticed that the words which our Evangelist employs are remarkable, and one of them, at least, is all but unique. The expression translated in my text decease' is the same Greek word which, untranslated, names the second book of the Old Testament--Exodus. And it literally means neither more nor less than a departure or going out.' It is only employed in this one passage and in another one to which I shall have occasion to refer presently, which is evidently based and moulded upon this one, to signify death. And the employment of it, perhaps upon these undying tongues of the sainted dead--or, at all events, in reference to the subject of their colloquy--seems to us to suggest that part of what they had to say to the Master and what they had to hear from Him was that His death was His departure in an altogether unique, solitary, and blessed sense. I came forth from the Father, and I am come into the world. Again, I leave the world and go to the Father.' Not dragged by any necessity, but of His own sovereign will, He passes from earth to the state where He was before. And as He stands there on the mountain with His radiant face and His white robes, this thought as to His death brings to Him comfort and strength, even whilst He thinks of the suffering of the Cross.

But, still further, the other word which is here employed helps us to understand what our Lord's death was to Him; He should accomplish' it as a thing to be fulfilled. And that involves two ideas, the one that Christ in His death was consciously submitting to a gladly accepted divine must, and was accomplishing the purpose of Love which dwelt in the heavens and sent Him, as well as His own purpose of love which would redeem and save. The necessity of the death of Christ if sin is to be put away, if we are ever to have a hope of immortality, the necessity of the death of Christ if the mercy of God is to pour out upon a sinful and rebellious world, the necessity of the death of Christ, if the deep purposes of the divine heart are ever to be realised, and the yearning compassion of the Saviour's soul is ever to reach its purpose--all lie in that great word that His decease' was by Him to be accomplished.' This is the fulfilling of the heart of God, this is the fulfilling of the compassion of the Christ. It is the accomplishment of the divine purpose from eternity.

Still further, the word, as I think, suggests another kind of fulfilment. He was to accomplish' His death. That is to say, every drop of that bitter cup, drop by drop, bitterness by bitterness, pang by pang, desolation by desolation, He was to drink; and He drank it. Every step of that road sown with ploughshares and live coals He was to tread, with bleeding, blistered, slow, unshrinking feet. And He trod it. He accomplished it; hurrying over none of the sorrow, perfunctorily doing none of the tasks. And after the weary moments had ticked themselves away, and the six hours of agony, when the minutes were as drops of blood falling slowly to the ground, were passed, He inverted the cup, and it was empty, and He said It is finished' and He gave up the ghost, having accomplished His decease in Jerusalem.'

II. Further, note in this incident what that death is in regard to previous revelation.

I need not remind you, I suppose, that we have here the two great representative figures of the past history of Israel--the Lawgiver, who, according to the Old Testament, was not only the medium of declaring the divine will, but the medium of establishing Sacrifice as well as Law, and the Prophet, who, though no written words of his have been preserved, and nothing of a predictive and Messianic character seems to have dropped from His lips, yet stood as the representative and head of the great prophetic order to which so much of the earlier revelation was entrusted. And now here they two stand with Christ on the mountain; and the theme about which they spake with Him there is the theme of which the former revelation had spoken in type and shadow, in stammering words, at sundry times and in divers manners,' to the former generations--viz. the coming of the great Sacrifice and the offering of the great Propitiation. All the past of Israel pointed onwards to the Cross, and in that Cross its highest word was transcended, its faintest emblems were explained and expressed, its unsolved problems which it had raised in order that they might be felt to be unsolved, were all answered, and that which had been set forth but in shadow and symbol was given to the world in reality for evermore. In Moses Law and Sacrifice, and in Elijah the prophetic function, met by the side of Christ, and spake of His decease.'

Now, dear friends, let me say one word here before I pass on. There is a great deal being said nowadays about the position of the Old Testament, the origin of its ritual, and other critical, and, to some extent, historical, questions. I have no doubt that we have much to learn upon these subjects; but what I would now insist upon is this, that all these subjects, about which people are getting so excited, and some of them so angry, stand, and may be dealt with, altogether apart from this central thought, that the purpose and meaning, the end and object of the whole preliminary and progressive revelation of God from the beginning, are to lead straight up to Jesus Christ and to His Cross. And if we understand that, and feel that the testimony of Jesus is the spirit of prophecy,' and that law and sacrifice, commandments and altar, Sinai and Zion, the fiery words that were spoken in the wilderness, and the perpetual burnt-offering that went up in the Temple, had one mission--viz. to prepare the way of the Lord'--we have grasped the essential truth as to the Old Revelation; and if we do not understand that, we may be as scholarly and erudite and original as we please, but we miss the one truth which is worth grasping. The relation between the Old revelation and the New is this, that Christ was pointed to by it all, and that in Himself He sums up and surpasses and antiquates, because He fulfils, all the past.

Therefore Moses and Elijah came to witness as well as to encourage. Their presence proclaimed that Christ was the meaning of all the past, and the crown of the divine revelation. And they faded away, and Jesus was found alone standing there, as He stands for ever before all generations and all lands, the sole, the perfect, the eternal Revealer of the heart and will of God. God, who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by His Son.'

III. Again, we have here set before us the death of Christ in its relation to past generations.

I need not dwell upon anything that was mysterious or anomalous in the last moments upon earth of either Moses or Elijah. I do not suppose that there is any reference to the undoubted peculiarities which existed in the case of both. But they came from that dim region where the dead were waiting for the coming of the Saviour, and by some means, we know not how, were clothed with something that was like an immortal body, and capable of entering into this material universe. There they stood, witnesses that Christ's death was of interest to all those sleeping generations in the past. We know not anything, or scarcely anything, of the condition of the sainted dead who died before Christ came. But this is clear, that these two came from the land where silent expectancy had ruled, and came perhaps to carry back to their brethren the tidings that the hour was ready to strike, and that soon amongst them there would stand the Eternal Life.

But, be that as it may, does not that group on the mountain-side teach us this, that the Cross of Jesus Christ had a backward as well as a forward power, and that for all the generations who had died, not having received the promises, but having seen them and saluted them from afar,' the influence of that Sacrifice had opened the gates of the Kingdom where they were gathered in hope, even as it opens for us, and all subsequent generations, the gates of the paradise of God?

I know not whether there be truth in the ancient idea that when the Master died He passed into that Hades where were assembled the disembodied spirits of the righteous dead, and led captivity captive, taking them with Him into a loftier Paradise. But this I am sure of, that Christ's Cross has always been the means and channel whereby forgiveness and hope and heaven have been given to men, and that the old dream of the devout painter which he has breathed upon the walls of the convent in Florence is true in spirit whatever it may be in letter, that the Christ who died went down into the dark regions, burst the bars and broke the gates of iron, and crushed the demon porter beneath the shattered portal, and that out of the dark rock-hewn caverns there came streaming the crowds of the sainted dead, with Adam at their head, and many another who had seen His day afar off and been glad, stretching out eager hands to grasp the life-giving hand of the Redeemer that had come to them too.

Moses and Elias were the first-fruits of them that slept,' and there were others, when the bodies of the saints rose from the grave and appeared in the Holy City unto many. And their presence, and the presence of these two there, typified for us the great fact that the Cross of Christ is the redemption of pre-Christian as well as of Christian ages; and that He is the Lord both of the dead and of the living.

IV. And so, lastly, this incident may suggest also what that death of Jesus Christ may be in reference to the deaths of His servants.

I do not find that thought in the words of our text, but in the reference to them which is made in the second epistle attributed to Peter, who was present at the Transfiguration. There is a very remarkable passage in that Epistle, in the context of which there are distinct verbal allusions to the narrative of the Transfiguration, and in it the writer employs the same word to describe his own death which is employed here. It is the only other instance in Scripture of its use in that sense. And so I draw this simple lesson; that mighty death which was accomplished upon Calvary, which is the crown and summit of all Revelation, beyond which God has nothing that He can say or do to make men sure of His heart and recipients of forgiveness, which was the channel of pardon for all past ages, and the hope of the sainted dead--that death may turn for us our departure into its own likeness. For us, too, all the grimness, all the darkness, all the terror, may pass away, and it may become simply a change of place, and a going home to God. If we believe that Jesus died, we believe that He has thereby smoothed and softened and lessened our death into a sleep in Him.

Nor need we forget the special meaning of the word. If we have set our hopes upon Christ, and, as sinful men and women, have cast the burden of our sins, and the weight of our salvation, on His strong arm, then life will be blessed, and death, when it comes, will be a true Exodus, the going out of the slaves from the land of bondage, and passing through the divided sea, not into a weary wilderness, but into the light of the love and the blessedness of the land where our Brother is King, and where we shall share His reign.

I have been speaking to you of what Christ's death is in many regions of the universe, in many eras of time. My brother, what is Christ's death to you? Can you say, The life that I live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me?'


And it came to pass, when the time was come that He should be received up, He stedfastly set His face to go to Jerusalem.'--LUKE ix. 51.

There are some difficulties, with which I need not trouble you here, as to bringing the section of this Gospel to which these words are the introduction, into its proper chronological place in relation to the narratives; but, putting these on one side for the present, there seems no doubt that the Evangelist's intention here is to represent the beginning of our Lord's last journey from Galilee to Jerusalem--a journey which was protracted and devious, and the narrative of which in this Gospel, as you will perceive, occupies a very large portion of its whole contents.

The picture that is given in my text is that of a clear knowledge of what waited Him, of a steadfast resolve to accomplish the purpose of the divine love, and that resolve not without such a shrinking of some part of His nature that He had to set His face to go to Jerusalem.'

The words come into parallelism very strikingly with a great prophecy of the Messiah in the Book of the Prophet Isaiah, where we read, The Lord God will help me, therefore shall I not be confounded'--or, as the words have been rendered, shall not suffer myself to be overcome by mockery'--therefore have I set my face like a flint.' In the words both of the Prophet and of the Evangelist there is the same idea of a resolved will, as the result of a conscious effort directed to prevent circumstances which tended to draw Him back, from producing their effect. The graphic narrative of the Evangelist Mark adds one more striking point to that picture of high resolve. He tells us, speaking of what appears to be the final epoch in this long journey to the Cross, They were in the way, going up to Jerusalem, and Jesus went before them; and they were amazed: and as they followed, they were afraid.' What a picture that is, Christ striding along the steep mountain path far in advance--impelled by that same longing which sighs so wonderfully in His words, How am I straitened till it be accomplished,'--with solemn determination in the gentle face, and His feet making haste to run in the way of the Father's commandments! And lagging behind, the little group, awed into almost stupor, and shrinking in uncomprehending terror from that light of unconquerable resolve and more than mortal heroism that blazed in His eyes!

If we fix, then, on this picture, and as we are warranted in doing, regard it as giving us a glimpse of the very heart of Christ, I think it may well suggest to us considerations that may tend to make more real to us that sacrifice that He made, more deep to us that love by which He was impelled, and may perhaps tend to make our love more true and our resolve more fixed. He set His face to go to Jerusalem.'

I. First, then, we may take, I think, from these words, the thought of the perfect clearness with which all through Christ's life He foresaw the inevitable and purposed end.

Here, indeed, the Evangelist leaps over the suffering of the Cross, and thinks only of the time when He shall be lifted up upon the throne; but in that calm and certain prevision which, in His manhood, the Divine Son of God did exercise concerning His own earthly life, between Him and the glory there ever stood the black shadow thrown by Calvary. When He spoke of being lifted up,' He ever meant by that pregnant and comprehensive word, at once man's elevation of Him on the accursed tree, and the Father's elevation of Him upon the throne at His right hand! The future was, if I may so say, in His eye so foreshortened that the two things ran into one, and the ambiguous expression did truly connote the one undivided act of prescient consciousness in which He at once recognised the Cross and the throne. And so, when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem.'

Now, there is another thing to be noticed. That vision of the certain end which here fills His mind and impels His conduct, was by no means new with Him. Modern unbelieving commentators and critics upon the Gospels have tried their best to represent Christ's life as, at a certain point in it, being modified by His recognition of the fact that His mission was a failure, and that there was nothing left for Him but martyrdom! I believe that that is as untrue to the facts of the Gospel story upon any interpretation of them, as it is repulsive to the instincts of devout hearts; and without troubling you with thoughts about it I need only refer to two words of His. When was it that He said, Destroy this temple, and in three days I will build it up'? When was it that He said, As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up'? The one saying was uttered at the very beginning of His public work, and the other in His conversation with Nicodemus. On the testimony of these two sayings, if there were none else, I think there is no option but to believe that from the first there stood clear before Him the necessity and the certainty of the Cross, and that it was no discovery made at a certain point of His course.

And then, remember that we are not to think of Him as, like many an earthly hero and martyr, regarding a violent and bloody death as being the very probable result of faithful boldness, but to believe that He, looking on from the beginning to that end, regarded it always as being laid upon Him by a certain divine necessity, into which necessity He entered with the full submission and acquiescence of His own will, and from the beginning knew that Calvary was the work for which He had come, and that His love would fail of its expression, and the divine purpose would fail of its realisation, and His whole mission would fail of all its meaning, unless He died for men. The martyr looks to the scaffold and says, It stands in my way, and I must either be untrue to conscience or I must go there, and so I will go.' Christ said, The Cross is in My path, and on it and from it I shall exercise the influence, to exercise which I have come into the world, and there I shall do the thing which I came forth from the Father to do.' He thought of His death not as the end of His work, but as the centre-point of it; not as the termination of His activity, but as its climax, to which all the rest was subordinated, and without which all the rest was nought. He does not die, and so seal a faithful life by an heroic death,--but dies, so bearing and bearing away man's sin. He regarded from the beginning the glory that should follow,' and the suffering through which He had to wade to reach it, in one and the same act of prescience, and said, Lo, I come, in the volume of the book it is written of Me.'

And I think, dear friends, if we carried with us more distinctly than we do that one simple thought, that in all the human joys, in all the apparently self-forgetting tenderness, of that Lord who had a heart for every sorrow and an ear for every complaint, and a hand open as day and full of melting charity for every need--that in every moment of that life, in the boyhood, in the dawning manhood, in the maturity of His growing human powers--there was always present one black shadow, towards which He ever went straight with the consent of His will and with the clearest eye, we should understand something more of how His life as well as His death was a sacrifice for us sinful men!

We honour and love men who crush down their own sorrows in order to help their fellows. We wonder with almost reverence when we see some martyr, in sight of the faggots, pause to do a kindness to some weeping heart in the crowd, or to speak a cheering word. We admire the leisure and calm of spirit which he displays. But all these pale, and the very comparison may become an insult, before that heart which ever discerned Calvary, and never let the sight hinder one deed of kindness, nor silence one gracious word, nor check one throb of sympathy.

II. Still further, the words before us lead to a second consideration, which I have just suggested in my last sentence--Our Lord's perfect willingness for the sacrifice which He saw before Him.

We have here brought into the narrowest compass, and most clearly set forth, the great standing puzzle of all thought, which can only be solved by action. On the one side there is the distinctest knowledge of a divine purpose that will be executed; on the other side there is the distinctest consciousness that at each step towards the execution of it He is constrained by no foreign and imposed necessity, but is going to the Cross by His own will. The Son of Man must be lifted up.' It became Him to make the Captain of salvation perfect through sufferings.' It behoved Him to be made in all points like His brethren.' The Eternal Will of the Father, the purpose purposed before the foundation of the world, the solemn prophecies from the beginning of time, constituted the necessity, and involved the certainty, of His death on the Cross. But are we, therefore, to think that Jesus Christ was led along the path that ended there, by a force which overbore and paralysed His human will? Was not His life, and especially His death, obedience? Was there not, therefore, in Him, as in us all, the human will that could cheerfully submit; and must there not, then, have been, at each step towards the certain end, a fresh act of submission and acceptance of the will of the Father that had sent Him?

Clear knowledge of the end as divinely appointed and certain' yes, one might say, and if so, there could have been no voluntariness in treading the path that leads to it. Voluntariness in treading the path that leads to it, and if so, there could have been no divine ordination of the end.' Not so! When human thought comes, if I may so say, full butt against a stark, staring contradiction like that, it is no proof that either of the propositions is false. It is only like the sign-boards that the iceman puts upon the thin ice, dangerous!' a warning that that is not a place for us to tread. We have to keep a firm hold of what is certified to us, on either side, by its appropriate evidence, and leave the reconciliation, if it can ever be given to finite beings, to a higher wisdom, and, perchance, to another world!

But that is a digression from my more immediate purpose, which is simply to bring before our minds, as clearly as I can, that perfect, continuous, ever-repeated willingness, expressing itself in a chain of constant acts that touch one upon the other, which Christ manifested to embrace the Cross, and to accomplish what was at once the purpose of the Father's will and the purpose of His own.

And it may be worth while, just for a moment, to touch lightly upon some of the many points which bring out so clearly in these Gospel narratives the wholly and purely voluntary character of Christ's death.

Take, for instance, the very journey which I am speaking of now. Christ went up to Jerusalem, says my text. What did He go there for? He went, as you will see, if you look at the previous circumstance,--He went in order, if I might use such a word, to precipitate the collision, and to make His Crucifixion certain. He was under the ban of the Sanhedrim; but perfectly safe as long as He had stopped up among the hills of Galilee. He was as unsafe when He went up to Jerusalem as John Huss when he went to the Council of Constance with the Emperor's safe-conduct in his belt; or as a condemned heretic would have been in the old days, if he had gone and stood in that little dingy square outside the palace of the Inquisition at Rome, and there, below the obelisk, preached his heresies! Christ had been condemned in the council of the nation; but there were plenty of hiding-places among the Galilean hills, and the frontier was close at hand, and it needed a long arm to reach from Jerusalem all the way across Samaria to the far north. Knowing that, He steadfastly set His face to go to Jerusalem, and, if I might use the expression, went straight into the lion's mouth. Why? Because He chose to die.

And, then, take another circumstance. If you will look carefully at the Scripture narrative, you will find that from about this point in His life onwards there comes a distinct change in one very important respect. Before this He shunned publicity; after this He courted it. Before this, when He spoke in veiled words of His sufferings, He said to His disciples, Tell no man till the Son of man be risen from the dead.' Hereafter though there are frequent prophecies of His sufferings, there is no repetition of that prohibition. He goes up to Jerusalem, and His triumphal entry adds fuel to the fire. His language at the last moment appeals to the publicity of His final visit to that city--Was I not daily with you in the Temple and ye laid no hands upon Me?' Everything that He could do He does to draw attention to Himself--everything, that is to say, within the limits of the divine decorum, which was ever observed in His life, of whom it was written long, long ago, He shall not strive, nor cry, nor cause His voice to be heard in the streets.' There is, then, a most unmistakable change to be felt by any who will carefully read the narratives in their bearing upon this one point--a resolve to draw the eyes of the enemy upon Himself.

And to the same purpose, did you ever notice how calmly, with full self-consciousness, distinctly understanding what He is doing, distinctly knowing to what it will lead, He makes His words ever heavier and heavier, and more and more sharply pointed with denunciations, as the last loving wrestle between Himself and the scribes and Pharisees draws near to its bloody close? Instead of softening He hardens His tones--if I dare use the word, where all is the result of love--at any rate He keeps no terms; but as the danger increases His words become plainer and sterner, and approach as near as ever His words could do to bitterness and rebuke. It was then, whilst passionate hate was raging round Him, and eager eyes were gleaming revenge, that He poured out His sevenfold woes upon the hypocrites,' the blind guides,' the fools,' the whited sepulchres,' the serpents,' the generation of vipers,' whom He sees filling up the measure of their fathers in shedding His righteous blood.

And again, the question recurs--Why? And again, besides other reasons, which I have not time to touch upon here, the answer, as it seems to me, must unmistakably be, Because He willed to die, and He willed to die because He loved us.

The same lesson is taught, too, by that remarkable incident preserved for us by the Gospel of John, of the strange power which accompanied His avowal of Himself to the rude soldiers who had come to seize Him, and which struck them to the ground in terror and impotence. One flash comes forth to tell of the sleeping lightning that He will not use, and then having revealed the might that could have delivered Him from their puny arms, He returns to His attitude of self-surrender for our sakes, with those wonderful words which tell how He gave up Himself that we might be free, If ye seek Me, let these go their way.' The scene is a parable of the whole work of Jesus; it reveals His power to have shaken off every hand laid upon Him, His voluntary submission to His else impotent murderers, and the love which moved Him to the surrender.

Other illustrations of the same sort I must leave untouched at present, and only remind you of the remarkable peculiarity of the language in which all the Evangelists describe the supreme moment when Christ passed from His sufferings. When He had cried with a loud voice, He yielded up the ghost,'--He sent away the spirit--He breathed out' (His spirit), He gave up the ghost.' In simple truth, He committed His spirit' into the Father's hand. And I believe that it is an accurate and fair comment to say, that that is no mere euphemism for death, but carries with it the thought that He was active in that moment; that the nails and the spear and the Cross did not kill Christ, but that Christ willed to die! And though it is true on the one side, as far as men's hatred and purpose are concerned. Whom with wicked hands ye have crucified and slain' on the other side, as far as the deepest verity of the fact is concerned, it is still more true, I have power to lay it down, and I have power to take it again.'

But at all events, whatever you may think of such an exposition as that, the great principle which my text illustrates for us at an earlier stage is, at least, irrefragably established--that our dear Lord, when He died, died, because He willed to do so. He was man and therefore He could die; but He was not man in such fashion as that He must die. In His bodily frame was the possibility, not the necessity, of death. And that being so, the very fact of His death is the most signal proof that He is Lord of death as well as of life. He dies not because He must, He dies not because of faintness and pain and wounds. These and they who inflicted them had no power at all over Him. He chooses to die; and He wills it because He wills to fulfil the eternal purpose of divine love, which is His purpose, and to bring life to the world. His hour of weakness was His hour of strength. They lifted Him on a cross, and it became a throne. In the moment when death seemed to conquer Him, He was really using it that He might abolish it. When He gave tip the ghost, He showed Himself Lord of death as marvellously and as gloriously as when He burst its bands and rose from the grave; for this grisly shadow, too, was His servant, and He says to him, Come, and he cometh; do this, and he doeth it.' Thou didst overcome the sharpness of death' when Thou didst willingly bow Thy head to it, and didst die not because Thou must, but because Thou wouldest.

III. Still further, let me remind you how, in the language of this verse, there is also taught us that there was in Christ a natural human shrinking from the Cross.

The steadfast and resolved will held its own, overcoming the natural human reluctance. He set His face.' People are afraid to talk--and the instinct, the reverent instinct, is right, however we may differ from the application of it--people are afraid to talk, as if there was any shrinking in Christ from the Cross. I believe there was. Was the agony in Gethsemane a reality or a shadow, when He said, O My Father, if it be possible, let this cup pass?' What did that prayer mean, if there was not something in His nature that recoiled from the agony and mysterious horror of these awful hours? Let us take heed lest in our reverence we destroy the very notion on which our hope rests--that of Christ as suffering. For that one word involves all that I say--Did Christ suffer or did He not? If He suffered, then human nature shrank from it. The two ideas are correlative, you cannot part them--suffering and reluctance, a perfectly innocent, natural, inevitable, human instinct, inseparable from corporeity, that makes men recoil from pain. He endured the Cross,' says the Book--if there was not reluctance what was there to endure'? Despising the shame'--if there was not something from which He shrank, what was there to despise'? He set His face'--if there was not something in Him that hung back, what need was there for the hardening of the countenance? If Christ has suffered, then His flesh and blood quivered beforehand with the pangs and shrank from these, and He would have been spared the cup. Such instinctive recoil is not evil, it is not rebellion, it is not unwillingness to submit to the Father's will. His whole being clave to that, and never swerved from it for one moment. But still, because the path was darkened by mysterious blackness, and led to a Cross, therefore He, even He, who did always the things that pleased the Father, and ever delighted to do His will, needed to set His face' to go up to the mountain of sacrifice.

And now, if you will take along with that the other thought that I suggested at the beginning of these remarks, and remember that this shrinking must have been as continuous as the vision, and that this overcoming of it must have been as persistent and permanent as the resolve, I think we get a point of view from which to regard that life of Christ's--full of pathos, full of tender appeals to our hearts and to our thankfulness.

All along that consecrated road He walked, and each step represented a separate act of will, and each separate act of will represented a triumph over the reluctance of flesh and blood. As we may say, every time that He planted His foot on the flinty path the blood flowed. Every step was a pain like that of a man enduring the ordeal and walking on burning iron or sharp steel.

The old taunt of His enemies, as they stood beneath His Cross, might have been yielded to--If Thou be the Son of God, come down and we will believe.' I ask why did not He? I know that, to those who think less loftily of Christ than we who believe Him to be the Son of God, the words sound absurd--but I for one believe that the only thing that kept Him there, the only answer to that question is--Because He loved me with an everlasting love, and died to redeem me. Because of that love, He came to earth; because of that love, He tabernacled among us; because of that love, He gazed all His life long on the Cross of shame; because of that love, He trod unfaltering, with eager haste and solemn resolve, the rough and painful road; because of that love, He listened not to the voice that at the beginning tempted Him to win the world for Himself by an easier path; because of that love, He listened not--though He could have done so--to the voices that at the end taunted Him with their proffered allegiance if He would come down from the Cross; because of that love, He gave up His spirit. And through all the weariness and contumely and pain, that love held His will fixed to its purpose, and bore Him over every hindrance that barred His path. Many waters quench it not. That love is stronger than death; mightier than all opposing powers; deep and great beyond all thought or thankfulness. It silences all praise. It beggars all recompense. To believe it is life. To feel it is heaven.

But one more remark I would make on this whole subject. We are far too much accustomed to think of our Saviour as presenting only the gentle graces of human nature. He presents those that belong to the strong side of our nature just as much. In Him are all power, manly energy, resolved consecration; everything which men call heroism is there. He steadfastly set His face.' And everything which men call tenderest love, most dewy pity, most marvellous and transcendent patience, is all there too. The type of manhood and the type of womanhood are both and equally in Jesus Christ; and He is the Man, whole, entire, perfect, with all power breathed forth in all gentleness, with all gentleness made steadfast and mighty by His strength. And he said unto me, Behold the lion of the tribe of Judah. And I beheld, and lo, a lamb!'--the blended symbols of kingly might, and lowly meekness, power in love, and love in power. The supremest act of resolved consecration and heroic self-immolation that ever was done upon earth--an act which we degrade by paralleling it with any other--was done at the bidding of love that pitied us. As we look up at that Cross we know not whether is more wonderfully set forth the pitying love of Christ's most tender heart, or the majestic energy of Christ's resolved will. The blended rays pour out, dear brethren, and reach to each of us. Do not look to that great sacrifice with idle wonder. Bend upon it no eye of mere curiosity. Beware of theorising merely about what it reveals and what it does. Turn not away from it carelessly as a twice-told tale. But look, believing that all that divine and human love pours out its treasure upon you, that all that firmness of resolved consecration and willing surrender to the death of the Cross was for you. Look, believing that you had then, and have now, a place in His heart, and in His sacrifice. Look, remembering that it was because He would save you, that Himself He could not save.

And as, from afar, we look on that great sight, let His love melt our hearts to an answering fervour, and His fixed will give us, too, strength to delight in obedience, to set our faces like a flint. Let the power of His sacrifice, and the influence of His example which that sacrifice commends to our loving copy, and the grace of His Spirit whom He, since that sacrifice, pours upon men, so mould us that we, too, like Him, may quit us like men, be strong,' and all our strength and all our deeds' be wielded and done in charity.'


After these things, the Lord appointed other seventy also, and sent them two and two before His face into every city and place whither He Himself would come. 2. Therefore said He unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest. 3. Go your ways: behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. 5. And into whatsoever house ye enter, first say, Peace be to this house. 6. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9. And heal the sick that are therein; and say unto them, The kingdom of God is come nigh unto you. 10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11. Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you. . .. 17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through Thy name. 18. And He said unto them, I beheld Satan as lightning fall from heaven. 19. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. 20. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.'--LUKE x. 1-11, 17-20.

The mission of the Seventy is clearly distinguished from and contrasted with that of the Twelve by the word others' in verse 1, which points back to Luke ix. 1. The Twelve were prohibited from going beyond Jews; the Seventy were under no such restriction, and were probably sent to the half-Gentile districts on the east of Jordan. The number of twelve had reference to the number of the tribes; that of seventy may have referred to the number of the elders, but it has also been suggested that its reference is to the supposed number of the nations. The appointment of the Twelve was to a permanent office; that of the Seventy to a transitory mission. Much of the charge given to either is given to both, as is most natural, since they had the same message, and both were sent to prepare for Christ's personal ministry. But though the Seventy were sent out but for a short time, permanent principles for the guidance, not only of Christian workers, but of all Christian lives, are embodied in the charge which they received.

We note, first, that all personal service should be preceded by intense realisation of the immense field, and of the inadequacy, of Christian effort, which vision will culminate in prayer for more toilers to be sent forth.' The word implies a certain measure of compulsion, for an overmastering impulse is always needed to overcome human reluctance and laziness. No man has ever done large service for God who has not felt that, like the prophet, he was laid hold of by the Spirit, and borne away, whether he would or no. I must speak,' is felt by every true messenger of God. The prayer was answered by the sending of the pray-ers, as it often is. Note how Jesus implies that He is Lord of the harvest, in that His sending them is the answer to the petition. Note, too, the authority which He claims to exercise supreme sovereignty over the lives of men. He has the right to fling them into deadly peril for no other purpose than to proclaim His name. Lambs, ringed round by wolves with white, gleaming teeth, have little chance of life. Jesus gives His servants full warning of dangers, and on the very warning builds an exhortation to quiet confidence; for, if the sentence ends with lambs in the midst of wolves,' it begins with I send you forth,' and that is enough, for He will defend them when He seeth the wolf coming. Not only so, but He will also provide for all their needs, so they want no baggage nor money, nor even a staff. A traveller without any of these would be in poor case, but they are not to carry such things, because they carry Jesus. He who sends them forth goes with them whom He sends. Now, this precept, in its literal form, was expressly abolished afterwards (Luke xxii. 36), but the spirit of it is permanent. If Christ sends us, we may trust Him to take care of us as long as we are on His errands.

Energetic pursuit of their work, unimpeded by distractions of social intercourse, is meant by the prohibition of saluting by the way. That does not mean churlish isolation, but any one who has ever seen two Easterns saluting' knows what a long-drawn-out affair it is. How far along the road one might have travelled while all that empty ceremony was being got through! The time for salutations is when the journey is over. They mean something then. The great effect of the presence of Christ's servants should be to impart the peace which they themselves possess. We should put reality into conventional courtesies. All Christians are to be peacemakers in the deepest sense, and especially in regard to men's relations with God. The whole scope of our work may be summed up as being to proclaim and bring peace with God, with ourselves, with all others, and with circumstances. The universality of our message is implied in the fact that the salutation is to be given in every house entered, and without any inquiry whether a son of peace' is there. The reflex blessedness of Christian effort is taught in the promise that the peace, vainly wished for those who would not receive it, is not wasted like spilt water, but comes back like a dove, to the hand of its sender. If we do no other person good, we bless ourselves by all work for others.

The injunctions as to conduct in the house or city that receives the messengers carry two principles of wide application. First, they demand clear disinterestedness and superiority to vulgar appetites. Christ's servants are not to be fastidious as to their board and lodging. They are not to make demands for more refined diet than their hosts are accustomed to have, and they are not to shift their quarters, though it were from a hovel to a palace. The suspicion that a Christian worker is fond of good living and sensuous delights robs his work of power. But the injunction teaches also that there is no generosity in those who hear the message giving, and no obligation laid on those who deliver it by their receiving, enough to live and work on. The less we obviously look for, the more shall we probably receive. A high-minded man need not scruple to take the hire' a high-minded giver will not suppose that he has hired the receiver to be his servant.

The double substance of the work is next briefly stated. The order in which its two parts stands is remarkable, for the healing of the sick is put first, and the proclamation of the nearness of the kingdom second. Possibly the reason is that the power to heal was a new gift. Its very priority in mention may imply that it was but a means to an end, a part of the equipment for the true and proper work of preaching the coming of the kingdom and its King. At all events, let us learn that Jesus wills the continual combination of regard to the bodily wants and sicknesses, and regard to the spiritual needs of men.

The solemn instructions as to what was to be done in the case of rejection breathe a spirit the reverse of sanguine. Jesus had no illusions as to the acceptance of the message, and He will send no man out to work hiding from him the difficulties and opposition probably to be encountered. Much wisdom lies in deciding when a field of labour or a method of work should be abandoned as hopeless--for the present and for the individual worker, at all events. To do it too soon is cowardice; to delay it too long is not admirable perseverance, but blindness to plain providences. To shake off the dust is equivalent to severing all connection. The messenger will not bring away the least thing belonging to the city. But whatever men's unbelief, it does not affect the fact, but it does affect their relation to the fact. The gracious message was at first that the kingdom of God is come nigh unto you,' but the last shape of it leaves out unto you': for rejection of the word cuts off from beneficial share in the word, and the kingdom, when it comes, has no blessing for the unbelieving soul.

The return of the Seventy soon followed their being sent forth. They came back with a childish, surprised joy, and almost seem to have thought that Jesus would be as much astonished and excited as they were with the proof of the power of His name. They had found that they could not only heal the sick, but cast out demons. Jesus' answer is meant to quiet down their excitement by teaching them that He had known what they were doing whilst they were doing it. When did He behold Satan fall from heaven? The context seems to require that it should be at the time when the Seventy were casting out demons. The contest between the personal Source of evil and Jesus was fought out by the principals, not by their subordinates, and it is already victoriously decided in Christ's sight. Therefore, as the sequel of His victory, He enlarges His gifts to His servants, couching the charter in the words of a psalm (Ps. xci.). Nothing can harm the servant without the leave of the Master, and if any evil befall him in his work, the evil in the evil, the poison on the arrow-head, will be wiped off and taken away. But great as are the gifts to the faithful servant, they are less to be rejoiced in than his personal inclusion among the citizens of heaven. Gifts and powers are good, and may legitimately be rejoiced in; but to possess eternal life, and to belong to the mother-city of us all, the New Jerusalem, is better than all gifts and all powers.


And, behold, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life? 26. He said unto him, What is written in the law? how readest thou? 27. And he, answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28. And He said unto him, Thou hast answered right: this do, and thou shalt live. 29. But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30. And Jesus, answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him: and whatsoever thou spendest more, when I come again, I will repay thee. 36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves! 37. And he said. He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.'--LUKE x. 25-37.

The lawyer's first question was intended to tempt' Jesus, which here seems to mean, rather, to test' that is, to ascertain His orthodoxy or His ability. Christ walks calmly through the snare, as if not seeing it. His answer is unimpeachably orthodox, and withal just hints in the slightest way that the question was needless, since one so learned in the law knew well enough what were the conditions of inheriting life. The lawyer knows the letter too well to be at a loss what to answer. But it is remarkable that he gives the same combination of two passages which Jesus gives in His last duel with the Pharisees (Matt. xxii; Mark xii.). Did Jesus adopt this lawyer's summary? Or is Luke's narrative condensed, omitting stages by which Jesus led the man to so wise an answer?

Our Lord's rejoinder has a marked tone of authority, which puts the lawyer in his right place. His answer is commended, as by one whose estimate has weight; and his practice is implicitly condemned, as by one who knows, and has a right to judge. This do' is a sharp sword-thrust. It also unites the two loves' as essentially one, by saying This'-not these'--do.' The lawyer feels the prick, and it is his defective practice, not his question, which he seeks to justify.' He did not think that his love to God needed any justification. He had fully done his duty there, but about the other half he was less sure. So he tried to ride off, lawyer-like, on a question of the meaning of words. Who is my neighbour?' is the question answered by the lovely story of the kindly Samaritan.

I. The main purpose, then, is to show how far off men may be, and yet be neighbours. The lawyer's question, Who is my neighbour?' is turned round the other way in Christ's form of it at the close. It is better to ask Whose neighbour am I?' than Who is my neighbour?' The lawyer meant by the word a person whom I am bound to love.' He wanted to know how far an obligation extended which he had no mind to recognise an inch farther than he was obliged. Probably he had in his thought the Rabbinical limitations which made it as much duty to hate thine enemy' as to love thy neighbour.' Probably, too, he accepted the national limitations, which refused to see any neighbours outside the Jewish people.

Neighbourhood,' in his judgment, implied nearness,' and he wished to know how far off the boundaries of the region included in the command lay. There are a great many of us like him, who think that the obligation is a matter of geography, and that love, like force, is inversely as the square of the distance. A good deal of the so-called virtue of patriotism' is of this spurious sort. But Christ's way of putting the question sweeps all such limitations aside. Who became neighbour to' the wounded man? He who showed mercy on him,' said the lawyer, unwilling to name the Samaritan, and by his very reluctance giving the point to his answer which Christ wished to bring out. We are not to love because we are neighbours in any geographical sense, but we become neighbours to the man farthest from us when we love and help him. The relation has nothing to do with proximity. If we prove ourselves neighbours to any man by exercising love to him, then the relation intended by the word is as wide as humanity. We recognise that A. is our neighbour when a throb of pity shoots through our heart, and thereby we become neighbours to him.

The story is not, properly speaking, a parable, or imaginary narrative of something in the physical world intended to be translated into something in the spiritual region, but it is an illustration (by an imaginary narrative) of the actual virtue in question. Every detail is beautifully adapted to bring out the lesson that the obligation of neighbourly affection has nothing to do with nearness either of race or religion, but is as wide as humanity. The wounded man was probably a Jew, but it is significant that his nationality is not mentioned. He is a certain man,' that is all. The Samaritan did not ask where he was born before he helped him. So Christ teaches us that sorrow and need and sympathy and help are of no nationality.

That lesson is still more strongly taught by making the helper a Samaritan. Perhaps, if Jesus had been speaking in America, he would have made him a negro; or, if in France, a German; or, if in England, a foreigner.' It was a daring stroke to bring the despised name of Samaritan' into the story, and one sees what a hard morsel to swallow the lawyer found it, by his unwillingness to name him after all.

The nations have not yet learned the deep, simple truth of this parable. It absolutely forbids all limitations of mercy and help. It makes every man the neighbour of every man. It carries in germ the great truth of the brotherhood of the race. Humanity' is a purely Christian word, and a conception that was never dreamed of before Christ had showed us the unity of mankind. We slowly approximate to the realisation of the teaching of this story, which is oftener admired than imitated, and perhaps oftenest on the lips of people who obey it least.

II. Another aspect of the parable is its lesson as to the true manifestations of neighbourliness. The minutely detailed account of the Samaritan's care for the half-dead man is not only graphic, but carries large lessons. Compassionate sentiments are very well. They must come first. The help that is given as a matter of duty, without the outgoing of heart, will be worth little, and soon cease to flow; but the emotion that does not drive the wheels of action, and set to work to stanch the sorrows which cause it to run so easily, is worth still less. It hardens the heart, as all feeling unexpressed in action does. If the priest and Levite had gone up to the man, and said, Ah, poor fellow, poor fellow! how sorry we are for you! somebody ought to come and help you,' and so had trudged on their way, they would have been worse than they are painted as being.

The various acts are enumerated as showing the genius of true love. We notice the swift, cool-headed deftness of the man, his having at hand the appliances needed, the business-like way in which he goes about his kindness, his readiness to expend his wine and oil, his willingness to do the surgeon's work, his cheerful giving up of his own beast,' while he plodded along on foot, steadying the wounded man on his ass; his care for him at the inn; his generosity, and withal his prudence, in not leaving a great sum in the host's hands, but just enough to tide over a day or two, and his wise hint that he would audit the accounts when he came back. This man's quick compassion was blended with plenty of shrewdness, and was as practical as the hardest, least compassionate man could have been. There is need for organisation, faculty,' and the like, in the work of loving our neighbour. A thousand pities that sometimes Christian charity and Christian common-sense dissolve partnership. The Samaritan was a man of business, and he did his compassion in a business-like fashion, as we should try to do.

III. Another lesson inwrought into the parable is the divorce between religion and neighbourliness, as shown in the conduct of the priest and Levite. Jericho was one of the priestly cities, so that there would be frequent travellers on ecclesiastical errands. The priest was going down' (that is from Jerusalem), so he could not plead a pressing public engagement' at the Temple. The verbal repetition of the description of the conduct of both him and the Levite serves to suggest its commonness. They two did exactly the same thing, and so would twenty or two hundred ordinary passers by. They saw the man lying in a pool of blood, and they made a wide circuit, and, even in the face of such a sight, went on their way. Probably they said to themselves, Robbers again; the sooner we get past this dangerous bit, the better.' We see that they were heartless, but they did not see it. We do the same thing ourselves, and do not see that we do; for who of us has not known of many miseries which we could have done something to stanch, and have left untouched because our hearts were unaffected? The world would be a changed place if every Christian attended to the sorrows that are plain before him.

Let professing Christians especially lay to heart the solemn lesson that there does lie in their very religion the possibility of their being culpably unconcerned about some of the world's wounds, and that, if their love to God does not find a field for its manifestation in active love to man, worship in the Temple will be mockery. Philanthropy is, in our days, often substituted for religion. The service of man has been put forward as the only real service of God. But philanthropic unbelievers and unphilanthropic believers are equally monstrosities. What God hath joined let not man put asunder. That simple and,' which couples the two great commandments, expresses their indissoluble connection. Well for us if in our practice they are blended in one!

It is not spiritualising this narrative when we say that Jesus is Himself the great pattern of the swift compassion and effectual helpfulness which it sets forth. Many unwise attempts have been made to tack on spiritual meanings to the story. These are as irreverent as destructive of its beauty and significance. But to say that Christ is the perfect example of that love to every man which the narrative portrays, has nothing in common with these fancies. It is only when we have found in Him the pity and the healing which we need, that we shall go forth into the world with love as wide as His.


And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught His disciples. 2. And He said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3. Give us day by day our daily bread. 4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5. And He said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6. For a friend of mine in his journey is come to me, and I have nothing to set before him? 7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9. And I say unto you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened unto you. 10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12. Or if he shall ask an egg, will he offer him a scorpion? 13. If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him!--LUKE xi. 1-13.

Christ's praying fired the disciples with desire to pray like Him. There must have been something of absorption and blessedness in His communion with the Father which struck them with awe and longing, and which they would fain repeat. Do our prayers move any to taste the devotion and joy which breathe through them? But low conceptions mingled with high desires in their request. They think that if He will give them a form, that will be enough; and they wish to be as well off as John's disciples, whose relation to their master seems to them parallel with theirs to Jesus.

Our Lord's answer meets and transcends their wish. He does give them a model prayer, and He adds encouragements to pray which inculcate confidence and persistence. The passage, then, falls into two parts--the pattern prayer (vs. 2-4), and the spirit of prayer as enforced by some encouragements (vs. 5-13). The material is so rich that we can but gather the surface wealth. Deep mines must lie unexplored here.

I. The pattern of prayer. We call it the Lord's Prayer, but it is so only in the sense that He gives it. It is our prayer for our use. His own prayers remain unrecorded, except those in the upper room and at Gethsemane. This is the type to which His servants' prayers are to be conformed. After this manner pray ye,' whether in these words or not. And the repetition of the words is often far enough away from catching their spirit. To suppose that our Lord simply met the disciples' wish by giving them a form misconceives the genius of His work. He gave something much better; namely, a pattern, the spirit of which we are to diffuse through all our petitions,

Two salient features of the prayer bring out the two great characteristics of all true Christian prayer. First, we note the invocation. It is addressed to the Father. Our prayers are, then, after the pattern only when they are the free, unembarrassed, confident, and utterly frank whispers of a child to its father. Confidence and love should wing the darts which are to reach heaven. That name, thoroughly realised, banishes fear and self-will, and inspires submission and aspiration. To cry,' Abba, Father,' is the essence of all prayer. Nothing more is needed.

The broad lesson drawn from the order of requests is the second point to be noticed. If we have the child's spirit, we shall put the Father's honour first, and absolutely subordinate our own interests to it. So the first half of the prayer, like the first half of the Decalogue, deals with God's name and its glory. Alas! it is hard even for His child to keep this order. Natural self-regard must be cast out by love, if we are thus to pray. How few of us have reached that height, not in mere words, but in unspoken desires!

The order of the several petitions in the first half of the prayer is significant. God's name (that is, His revealed character) being hallowed (that is, recognised as what it is), separate from all limitation and creatural imperfection, and yet near in love as a Father is, the coming of His kingdom will follow; for where He is known and honoured for what He is He will reign, and men, if they rightly knew Him, would fall before Him and serve Him. The hallowing of His name is the only foundation for His kingdom among us, and all knowledge of Him which does not lead to submission to His rule is false or incomplete.

The outward, visible establishment of God's kingdom in human society follows individual acquaintance with His name. The doing of God's will is the sign of His kingdom having come. The ocean is blue, like the sky which it mirrors. Earth will be like heaven.

The second half of the prayer returns to personal interests; but God's child has many brethren, and so His prayer is, not for me' and my,' but for us' and ours.' Our first need, if we start from the surface and go inwards, is for the maintenance of bodily life. So the petition for bread has precedence, not as being most, but least, important. We are to recognise God's hand in blessing our daily toil. We are to limit our desires to necessaries, and to leave the future in His hands. Is this the manner' after which Christians pray for perishable good? Where would anxious care or eager rushing after wealth be, if it were?

A deeper need, the chief in regard to the inner man, is deliverance from sin, in its two aspects of guilt and power. So the next petition is for pardon. Sin incurs debt. Forgiveness is the remission of penalty, but the penalty is not merely external punishment. The true penalty is separation from God, and His forgiveness is His loving on, undisturbed by sin. If we truly call God Father, the image of His mercifulness will be formed in us; and unless we are forgiving, we shall certainly lose the consciousness of being forgiven, and bind our sins on our backs in all their weight. God's children need always to pray after this manner, for sin is not entirely conquered.

Pardon is meant to lead on to holiness. Hence the next clause in effect prays for sanctification. Knowing our own weakness, we may well ask not to be placed in circumstances where the inducements to sin would be strong, even while we know that we may grow thereby, if we resist. The shortened form of the prayer in Luke, according to the Revised Version, omits deliver us from evil' but that clause is necessary to complete the idea. Whether we read evil' or the evil one,' the clause refers to us as tempted, and, as it were, in the grip of an enemy too strong for us. God alone can extricate us from the mouth of the lion. He will, if we ask Him. The only evil is to sin away our consciousness of sonship and to cling to the sin which separates us from God.

II. A type of prayer is not all that we need. The spirit in which we pray is still more important. So Jesus goes on to enjoin two things chiefly; namely, persistence and filial confidence. He presents to us a parable with its application (vs. 5-10), and the germ of a parable with its (vs. 11-13). Observe that these two parts deal with encouragements to confidence drawn, first, from our own experience in asking, and, second, with encouragements drawn from our own experience in giving. In the former we learn from the man who will not take no,' and so at last gets yes' in the latter, from the Father who will certainly give His child what he asks.

In the parable two points are to be specially noted--the persistent suppliant pleads not for himself so much as for the hungry traveller, and the man addressed gives without any kindliness, from the mere wish to be left at peace. As to both points, an a fortiori argument is implied. If a man can so persevere when pleading for another, how much more should we do so when asking for ourselves! And if persistence has such power with selfish men, how much more shall it avail with Him who slumbers not nor sleeps, and to whom we can never come at an inopportune moment, and who will give us because we are His friends, and He ours! The very ugliness of character ascribed to the owner of the loaves, selfish in his enjoyment of his bed, in his refusal to turn out on an errand of neighbourliness, and in his final giving, thus serves as a foil to the character of Him to whom our prayers are addressed.

The application of the parable lies in verses 9 and 10. The efforts enjoined are in an ascending scale, and ask' and knock' allude to the parable. To seek' is more than to ask, for it includes active exertion; and for want of seeking by conduct appropriate to our prayers, we often ask in vain. If we pray for temporal blessings, and then fold our hands, and sit with our mouths open for them to drop into, we shall not get them. If we ask for higher goods, and rise from our knees to live worldly lives, we shall get them as little. Knocking is more than either, for it implies a continuous hammering on the door, like Peter's when he stood in the morning twilight at Mary's gate. Asking and seeking must be continuous if they are to be rewarded.

Verse 10 grounds the promise of verse 9 on experience. It is he who asks that gets. In men's giving it is not universally true that petitions are answered, nor that gifts are not given unasked. Nor is it true about God's lower gifts, which are often bestowed on the unthankful, and not seldom refused to His children. But it is universally true in regard to His highest gifts, which are never withheld from the earnest asker who adds to his prayers fitting conduct, and prays always without fainting, and which are not and cannot be given unless desire for them opens the heart for their reception, and faith in God assures him who prays that he cannot ask in vain.

The germ of a parable with its application (vs. 11-13) draws encouragement from our own experience in giving. It guards against misconceptions of God which might arise from the former parable, and comes back to the first word of the Lord's Prayer as itself the guarantee of every true desire of His child being heard and met. Bread, eggs, and fish are staple articles of food. In each case something similar in appearance, but useless or hurtful, is contrasted with the thing asked by the child. The round loaves of the East are not unlike rounded, wave-washed stones, water-serpents are fishlike, and the oval body of a quiescent scorpion is similar to an egg. Fathers do not play tricks with their hungry children. Though we are all sinful, parental love survives, and makes a father wise enough to know what will nourish and what would poison his child.

Alas! that is only partially true, for many a parent has not a father's heart, and is neither impelled by love to give good things to, nor to withhold evil ones from, his child. But it is true with sufficient frequency to warrant the great a fortiori argument which Jesus bases on it. Our heavenly Father's love, the archetype of all parental affection, is tainted by no evil and darkened by no ignorance. He loves perfectly and wisely, therefore He cannot but give what His child needs.

But the child often mistakes, and thinks that stones are bread, serpents fish, and scorpions eggs. So God often has to deny the letter of our petitions, in order not to give us poison. Luke's version of the closing promise, in which the Holy Spirit' stands instead of Matthew's good things,' sets the whole matter in the true light; for that Spirit brings with Him all real good, and, while many of our desires have, for our own sakes, to be denied, we shall never hold up empty hands and have to let them fall still empty, if we desire that great encyclopediacal gift which our loving Father waits to bestow. It cannot be given without our petition, it will never be withheld from our petition.


. . . As He was praying in a certain place, when He ceased, one of His disclples said unto Him, Lord, teach us to pray.'--LUKE xi. 1.

It is noteworthy that we owe our knowledge of the prayers of Jesus principally to the Evangelist Luke. There is, indeed, one solemn hour of supplication under the quivering shadows of the olive-trees in Gethsemane which is recorded by Matthew and Mark as well; and though the fourth Gospel passes over that agony of prayer, it gives us, in accordance with its ruling purpose, the great chapter that records His priestly intercession. But in addition to these instances the first Gospel furnishes but one, and the second but two, references to the subject. All the others are found in Luke.

I need not stay to point out how this fact tallies with the many other characteristics of the third Gospel, which mark it as eminently the story of the Son of Man. The record which traces our Lord's descent to Adam rather than to Abraham; which tells the story of His birth, and gives us all we know of the child Jesus' which records His growth in wisdom and stature, and has preserved a multitude of minute points bearing on His true manhood, as well as on the tenderness of His sympathy and the universality of His work, most naturally emphasises that most precious indication of His humanity--His habitual prayerfulness. The Gospel of the King, which is the first Gospel, or of the Servant, which is the second, or of the Son of God, which is the fourth, had less occasion to dwell on this. Royalty, practical Obedience, Divinity, are their respective themes. Manhood is Luke's, and he is ever pointing us to the kneeling Christ.

Consider, then, for a moment, how precious the prayers of Jesus are, as bringing Him very near to us in His true manhood. There are deep and mysterious truths involved with which we do not meddle now. But there are also plain and surface truths which are very helpful and blessed. We thank God for the story of His weariness when He sat on the well, and of His slumber when, worn out with a hard day's work, He slept on the hard wooden pillow in the stern of the fishing-boat among the nets and the litter. It brings Him near to us when we read that He thirsted, and nearer still when the immortal words fall on our wondering ears, Jesus wept.' But even more precious than these indications of His true participation in physical needs and human emotion, is the great evidence of His prayers, that He too lived a life of dependence, of communion, and of submission; that in our religious life, as in all our life, He is our pattern and forerunner. As the Epistle to the Hebrews puts it, He shows that He is not ashamed to call us brethren by this, that He too avows that He lives by faith; and by His life--and surely pre-eminently by His prayers--declares, I will put my trust in Him.' We cannot think of Christ too often or too absolutely as the object of faith; and as the hearer of our cries; but we may, and some of us do, think of Him too seldom as the pattern of faith, and as the example for our devotion. We should feel Him a great deal nearer us; and the fact of His manhood would not only be grasped more clearly by orthodox believers, but would be felt in more of its true tenderness, if we gave more prominence in our thoughts to that picture of the praying Christ.

Another point that may be suggested is, that the highest, holiest life needs specific acts and times of prayer. A certain fantastical and overstrained spirituality is not rare, which professes to have got beyond the need of such beggarly elements. Some tinge of this colours the habits of many people who are scarcely conscious of its presence, and makes them somewhat careless as to forms and times of public or of that of private worship. I do not think that I am wrong in saying that there is a growing laxity in that matter among people who are really trying to live Christian lives. We may well take the lesson which Christ's prayers teach us, for we all need it, that no life is so high, so holy, so full of habitual communion with God, that it can afford to do without the hour of prayer, the secret place, the uttered word. If we are to pray without ceasing,' by the constant attitude of communion and the constant conversion of work into worship, we must certainly have, and we shall undoubtedly desire, special moments when the daily sacrifice of doing good passes into the sacrifice of our lips. The devotion which is to be diffused through our lives must be first concentrated and evolved in our prayers. These are the gathering-grounds which feed the river. The life that was all one long prayer needed the mountain-top and the nightly converse with God. He who could say, The Father hath not left Me alone, for I do always the things that please Him,' felt that He must also have the special communion of spoken prayer. What Christ needed we cannot afford to neglect.

Thus Christ's own prayers do, in a very real sense, teach us to pray.' But it strikes me that, if we will take the instances in which we find Him praying, and try to classify them in a rough way, we may gain some hints worth laying to heart. Let me attempt this briefly now.

First, then, the praying Christ teaches us to pray as a rest after service.

The Evangelist Mark gives us, in his brief, vivid way, a wonderful picture in his first chapter of Christ's first Sabbath-day of ministry in Capernaum. It was crowded with work. The narrative goes hurrying on through the busy hours, marking the press of rapidly succeeding calls by its constant reiteration--'straightway,' immediately,' forthwith,' anon,' immediately.' He teaches in the synagogue; without breath or pause He heals a man with an unclean spirit; then at once passes to Simon's house, and as soon as He enters has to listen to the story of how the wife's mother lay sick of a fever. They might have let Him rest for a moment, but they are too eager, and He is too pitying, for delay. As soon as He hears, He helps. As soon as He bids it, the fever departs. As soon as she is healed, the woman is serving them. There can have been but a short snatch of such rest as such a house could afford. Then when the shadows of the western hills began to fall upon the blue waters of the lake, and the sunset ended the restrictions of the Sabbath, He is besieged by a crowd full of sorrow and sickness, and all about the door they lie, waiting for its opening. He could not keep it shut any more than His heart or His hand, and so all through the short twilight, and deep into the night, He toils amongst the dim, prostrate forms. What a day it had been of hard toil, as well as of exhausting sympathy! And what was His refreshment? An hour or two of slumber; and then, in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed' (Mark i. 35).

In the same way we find Him seeking the same repose after another period of much exertion and strain on body and mind. He had withdrawn Himself and His disciples from the bustle which Mark describes so graphically. There were many coming and going, and they had no leisure, so much as to eat.' So, seeking quiet, He takes them across the lake into the solitudes on the other side. But the crowds from all the villages near its head catch sight of the boat in crossing, and hurry round; and there they all are at the landing-place, eager and exacting as ever. He throws aside the purpose of rest, and all day long, wearied as He was, taught them many things.' The closing day brings no respite. He thinks of their hunger, before His own fatigue, and will not send them away fasting. So He ends that day of labour by the miracle of feeding the five thousand. The crowds gone to their homes, He can at last think of Himself; and what is His rest? He loses not a moment in constraining' His disciples to go away to the other side, as if in haste to remove the last hindrance to something that He had been longing to get to. And when He had sent them away, He departed into a mountain to pray' (Mark vi. 46; Matt. xiv. 23).

That was Christ's refreshment after His toil. So He blended contemplation and service, the life of inward communion and the life of practical obedience. How much more do we need to interpose the soothing and invigorating influences of quiet communion between the acts of external work, since our work may harm us, as His never did Him. It may disturb and dissipate our communion with God; it may weaken the very motive from which it should arise; it may withdraw our gaze from God and fix it upon ourselves. It may puff us up with the conceit of our own powers; it may fret us with the annoyances of resistance; it may depress us with the consciousness of failure; and in a hundred other ways may waste and wear away our personal religion. The more we work the more we need to pray. In this day of activity there is great danger, not of doing too much, but of praying too little for so much work. These two--work and prayer, action and contemplation--are twin-sisters. Each pines without the other. We are ever tempted to cultivate one or the other disproportionately. Let us imitate Him who sought the mountain-top as His refreshment after toil, but never left duties undone or sufferers unrelieved in pain. Let us imitate Him who turned from the joys of contemplation to the joys of service without a murmur, when His disciples broke in on His solitude with, all men seek Thee,' but never suffered the outward work to blunt His desire for, nor to encroach on the hour of, still communion with His Father. Lord, teach us to work; Lord, teach us to pray.

The praying Christ teaches us to pray as a preparation for important steps.

Whilst more than one Gospel tells us of the calling of the Apostolic Twelve, the Gospel of the manhood alone narrates (Luke vi. 12) that on the eve of that great epoch in the development of Christ's kingdom, He went out into a mountain to pray, and continued all night in prayer to God.' Then, when it was day,' He calls to Him His disciples, and chooses the Twelve.

A similar instance occurs, at a later period, before another great epoch in His course. The great confession made by Peter, Thou art the Christ, the Son of the living God,' was drawn forth by our Lord to serve as basis for His bestowment on the Apostles of large spiritual powers, and for the teaching, with much increased detail and clearness, of His approaching sufferings. In both aspects it distinctly marks a new stage. Concerning it, too, we read, and again in Luke alone (ix. 18), that it was preceded by solitary prayer.

Thus He teaches us where and how we may get the clear insight into circumstances and men that may guide us aright. Bring your plans, your purposes to God's throne. Test them by praying about them. Do nothing large or new--nothing small or old either, for that matter--till you have asked there, in the silence of the secret place, Lord, what wouldest Thou have me to do?' There is nothing bitterer to parents than when children begin to take their own way without consulting them. Do you take counsel of your Father, and have no secrets from Him. It will save you from many a blunder and many a heartache; it will make your judgment clear, and your step assured, even in new and difficult ways, if you will learn from the praying Christ to pray before you plan, and take counsel of God before you act.

Again, the praying Christ teaches us to pray as the condition of receiving the Spirit and the brightness of God.

There were two occasions in the life of Christ when visible signs showed His full possession of the Divine Spirit, and the lustre of His glorious nature. There are large and perplexing questions connected with both, on which I have no need to enter. At His baptism the Spirit of God descended visibly and abode on Jesus. At His transfiguration His face shone as the light, and His garments were radiant as sunlit snow. Now on both these occasions our Gospel, and our Gospel alone, tells us that it was whilst Christ was in the act of prayer that the sign was given: Jesus being baptized, and praying, the heaven was opened, and the Holy Ghost descended' (iii. 21, 22). As He prayed, the fashion of His countenance was altered, and His raiment was white and glistening' (ix. 29).

Whatever difficulty may surround the first of these narratives especially, one thing is clear, that in both of them there was a true communication from the Father to the man Jesus. And another thing is, I think, clear too, that our Evangelist meant to lay stress on the preceding act as the human condition of such communication. So if we would have the heavens opened over our heads, and the dove of God descending to fold its white wings, and brood over the chaos of our hearts till order and light come there, we must do what the Son of Man did--pray. And if we would have the fashion of our countenances altered, the wrinkles of care wiped out, the traces of tears dried up, the blotches of unclean living healed, and all the brands of worldliness and evil exchanged for the name of God written on our foreheads, and the reflected glory irradiating our faces, we must do as Christ did--pray. So, and only so, will God's Spirit fill our hearts, God's brightness flash in our faces, and the vesture of heaven clothe our nakedness.

Again, the praying Christ teaches us to pray as the preparation for sorrow. Here all the three Evangelists tell us the same sweet and solemn story. It is not for us to penetrate further than they carry us into the sanctities of Gethsemane. Jesus, though hungering for companionship in that awful hour, would take no man with Him there; and He still says, Tarry ye here, while I go and pray yonder.' But as we stand afar off, we catch the voice of pleading rising through the stillness of the night, and the solemn words tell us of a Son's confidence, of a man's shrinking, of a Saviour's submission. The very spirit of all prayer is in these broken words. That was truly The Lord's Prayer' which He poured out beneath the olives in the moonlight. It was heard when strength came from heaven, which He used in praying more earnestly.' It was heard when, the agony past and all the conflict ended in victory, He came forth, with that strange calm and dignity, to give Himself first to His captors and then to His executioners, the ransom for the many.

As we look upon that agony and these tearful prayers, let us not only look with thankfulness, but let that kneeling Saviour teach us that in prayer alone can we be forearmed against our lesser sorrows; that strength to bear flows into the heart that is opened in supplication; and that a sorrow which we are made able to endure is more truly conquered than a sorrow which we avoid. We have all a cross to carry and a wreath of thorns to wear. If we want to be fit for our Calvary--may we use that solemn name?--we must go to our Gethsemane first.

So the Christ who prayed on earth teaches us to pray; and the Christ who intercedes in heaven helps us to pray, and presents our poor cries, acceptable through His sacrifice, and fragrant with the incense from His own golden censer.

O Thou by whom we come to God, The Life, the Truth, the Way; The path of prayer Thyself hast trod; Lord! teach us how to pray.'


And one of the company said unto Him, Master, speak to my brother, that he divide the inheritance with me. 14. And He said unto him, Man, who made Me a judge or a divider over you? 15. And He said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. 16. And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits! 18. 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. 19. 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. 20. 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! 21. So is he that layeth up treasure for himself, and is not rich toward God. 22. And He said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than raiment'--LUKE xii. 13-23.

What a gulf between the thoughts of Jesus and those of this unmannerly interrupter! Our Lord had been speaking solemnly as to confessing Him before men, the divine help to be given, and the blessed reward to follow, and this hearer had all the while been thinking only of the share in his father's inheritance, out of which he considered that his brother had cheated him. Such indifference must have struck a chill into Christ's heart, and how keenly he felt it is traceable in the curt and stern brushing aside of the man's request. The very form of addressing him puts him at a distance. Man' is about as frigid as can be. Our Lord knew the discouragement of seeing that His words never came near some of His hearers, and had no power to turn their thoughts even for a minute from low objects. What do I care about being confessed before the angels, or about the Holy Spirit to teach me? What I want is my share of the paternal acres. A rabbi who will help me to these is the rabbi for me.' John Bunyan's man with the muck-rake' had his eyes so glued to the ground and the muck that he did not see the crown hanging above him. How many of us find the sermon time a good opportunity for thinking about investments and business!

Christ's answer is intentionally abrupt and short. It deals with part only of the man's error, the rest of which, being an error to which we are all exposed, and which was the root of the part special to him, is dealt with in the parable that follows. Because the man was covetous, he could see in Jesus nothing more than a rabbi who might influence his brother. Our sense of want largely shapes our conception of Christ. Many to-day see in Him mainly a social (and economical) reformer, because our notion of what we and the world need most is something to set social conditions right, and so to secure earthly well-being. They who take Jesus to be first and foremost a judge or a divider' fail to see His deepest work or their own deepest need. He will be all that they wish Him to be, if they will take Him for something else first. He will bid' men divide the inheritance' with their brethren after men have gone to Him for salvation.

But covetousness, or the greedy clutching at more and more of earthly good, has its roots in us all, and unless there is the most assiduous weeding, it will overrun our whole nature. So Jesus puts great emphasis into the command, Take heed, and keep yourselves,' which implies that without much heed' and diligent inspection of ourselves (for the original word is see'), there will be no guarding against the subtle entrance and swift growth of the vice. We may be enslaved by it, and never suspect that we are. Further, the correct reading is from all covetousness,' for it has many shapes, besides the grossest one of greed for money. The reason for the exhortation is somewhat obscure in construction, but plain in its general meaning, and sufficiently represented by the Authorised and Revised Versions. The Revised Version margin gives the literal translation, Not in a man's abundance consisteth his life, from the things which he possesseth,' on which we may note that the second clause is obviously to be completed from the first, and that the difference between the two seems to lie mainly in the difference of prepositions, from' or out of in the second clause standing instead of in' in the first, while there may be also a distinction between abundance' and possessions' the former being a superfluous amount of the latter. The whole will then mean that life does not consist in possessions, however abundant, nor does it come out of anything that simply belongs to us in outward fashion. Not what we possess, but what we are, is the important matter.

But what does life' mean? The parable shows that we cannot leave out the notion of physical life. No possessions keep a man alive. Death knocks at palaces and poor men's hovels. Millionaires and paupers are huddled together in his net. But we must not leave out the higher meaning of life, for it is eminently true that the real life of a man has little relation to what he possesses. Neither nobleness nor peace nor satisfaction, nor anything in which man lives a nobler life than a dog, has much dependence on property of any sort. Wealth often chokes the channels by which true life would flow into us. We live by admiration, hope, and love,' and these may be ours abundantly, whatever our portion of earth's riches. Covetousness is folly, because it grasps at worldly good, under the false belief that thereby it will secure the true good of life, but when it has made its pile, it finds that it is no nearer peace of heart, rest, nobleness, or joy than before, and has probably lost much of both in the process of making it. The mad race after wealth, which is the sin of this luxurious, greedy, commercial age, is the consequence of a lie--that life does consist in the abundance of possessions. It consists in knowing Thee the only true God, and Jesus Christ, whom Thou hast sent.' Is there any saying of Jesus Christ's more revolutionary, or less believed by His professed followers, than this?

The story of the rich fool is not a parable in the narrower meaning of that word--that is, a description of some event or thing in the natural sphere, transferred by analogy to the spiritual--but an imaginary narrative exemplifying in a concrete instance the characteristics of the class of covetous men. The first point noted is that accumulated wealth breeds anxiety rather than satisfaction. The man is embarrassed by his abundance. The trouble of knowing how to keep it is as great as the labour of acquiring it, and the enjoyment of it is still in the future. Many a rich man is more worried about his securities than he was in making his money. There are so many bags with holes' that he is at his wits' end for investments, and the first thing he looks at in his morning's paper is the share list, the sight of which often spoils his breakfast.

The next point is the selfish and arrogant sense of possession, as betrayed by the repetition of my'--my fruits, my barns, my corn, and my goods. He has no thought of God, nor of his own stewardship. He recognises no claim on his wealth. If he had looked a little beyond himself, he would have seen many places where he could have bestowed his fruits. Were there no poor at his gates? He had better have poured some riches into the laps of these than have built a new barn. Corn laid up would breed weevils; dispersed, it would bring blessings.

Again, this type of covetous men is a fool because he reckons on many years.' The goods may last, but will he? He can make sure that they will suffice for a long time, but he cannot make sure of the long time. Again, he blunders tragically in his estimate of the power of worldly goods to satisfy. Eat, drink,' might be said to his body, but to say it to his soul, and to fancy that these pleasures of sense would put it at ease, is the fatal error which gnaws like a worm at the root of every worldly life. The word here rendered take thine ease' is cognate with Christ's in His great promise, Ye shall find rest unto your souls.' Not in abundance of worldly goods, but in union with Him, is that rest to be found which the covetous man vainly promises himself in filled barns and luxurious idleness.

There is a grim contrast between what the rich man said and what God said. The man's words were empty breath; God's are powers, and what He says is a deed. The divine decree comes crashing into the abortive human plans like a thunder-clap into a wood full of singing birds, and they are all stricken silent. So little does life consist in possessions that all the abundance cannot keep the breath in a man for one moment. His life is required of him,' not only in the sense that he has to give it up, but also inasmuch as he has to answer for it. In that requirement the selfishly used wealth will be a swift witness against' him, and instead of ministering to life or ease, will eat his flesh as fire.' Molten gold dropping on flesh burns badly. Wealth, trusted in and selfishly clutched, without recognition of God the giver or of others' claims to share it, will burn still worse.

The parable' is declared to be of universal application. Examples of it are found wherever there are men who selfishly lay up treasures for their own delectation, and are not rich toward God.' That expression is best understood in this connection to mean, not rich in spiritual wealth, but in worldly goods used with reference to God, or for His glory and service. So understood, the two phrases, laying up treasure for oneself and being rich towards God, are in full antithesis.


And He said unto His disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than raiment. 24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25. And which of you with taking thought can add to his stature one cubit? 26. If ye then be not able to do that thing which is least, why take ye thought for the rest? 27. Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28. If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven; how much more will He clothe you, O ye of little faith! 29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31. But rather seek ye the kingdom of God; and all these things shall he added unto you.'--LUKE xii. 22-31.

The parable of the rich fool was spoken to the multitude, but our Lord now addresses the disciples. Therefore' connects the following with the foregoing teachings. The warnings against anxiety are another application of the prohibition of laying up treasure for self. Torturing care is the poor man's form of worldliness, as luxurious self-indulgence is the rich man's. There are two kinds of gout, as doctors tell us--one from high living, and one from poverty of blood. This passage falls into two parts--the prohibition against anxious care (vs. 22-31), and the exhortation to set the affections on the true treasure (vs. 31-34).

I. The first part gives the condemnation of anxiety about earthly necessities. The precept is first stated generally, and then followed by a series of reasons enforcing it. As to the precept, we may remark that the disciples were mostly poor men, who might think that they were in no danger of the folly branded in the parable. They had no barns bursting with plenty, and their concern was how to find food and clothing, not what to do with superfluities. Christ would have them see that the same temper may be in them, though it takes a different shape. Dives and Lazarus may be precisely alike.

The temper condemned here is self-consuming care,' the opposite of trust. Its misery is forcibly expressed by the original meaning of the Greek word, which implies being torn in pieces, and thus paints the distraction and self-inflicted harrassment which are the lot of the anxious mind. Prudent foresight and strenuous work are equally outside this prohibition. Anxiety is so little akin to foresight that it disables from exercising it, and both hinders from seeing what to do to provide daily bread, and from doing it.

The disciples' danger of being thus anxious may be measured by the number and variety of reasons against it given by Jesus. The first of these is that such anxiety does not go deep enough, and forgets how we come to have lives to be fed and bodies to be clothed. We have received the greater, life and body, without our anxiety. The rich fool could keep his goods, but not his soul' or life.' How superficial, then, after all, our anxieties are, when God may end life at any moment! Further, since the greater is given, the less which it needs will also be given. The thought of God as a faithful creator' is implied. We must trust Him for the more' we may trust Him for the less.

The second reason bids us look with attention at examples of unanxious lives abundantly fed. Perhaps Elijah's feathered providers, or the words of the Psalmist (Ps. cxlvii. 9), were in Christ's mind. The raven was one of the unclean' birds, and of ill omen, from Noah's days, and yet had its meat in due season, though that meat was corpses. Notice the allusions to the preceding parable in sow not, neither reap,' and in neither have storehouse nor barn.' In these particulars the birds are inferior to us, and, so to speak, the harder to care for. If they who neither work nor store still get their living, shall not we, who can do both? Our superior value is in part expressed by the capacity to sow and reap; and these are more wholesome occupations for a man than worrying.

How lovingly Jesus looked on all creatures, and how clearly He saw everywhere God's hand at work! As Luther said, God spends every year in feeding sparrows more than the revenues of the King of France.'

The third reason is the impotence of anxiety (ver. 25). It is difficult to decide between the two possible renderings here. That of a cubit' to the stature' corresponds best with the growth of the lilies, while age' preserves an allusion to the rich fool, and avoids treating the addition of a foot and a half to an ordinary man's height as a small thing. But age is not measured by cubits, and it is best to keep to stature.'

At first sight, the argument of verse 23 seems to be now inverted, and what was more' to be now least.' But the supposed addition, if possible, would be of the smallest importance as regards ensuring food or clothing, and measured by the divine power required to effect it, is less than the continual providing which God does. That smaller work of His, no anxiety will enable us to do. How much less can we effect the complicated and wide-reaching arrangements needed to feed and clothe ourselves! Anxiety is impotent. It only works on our own minds, racking them in vain, but has no effect on the material world, not even on our own bodies, still less on the universe.

The fourth reason bids us look with attention at examples of unanxious existence clothed with beauty. Christ here teaches the highest use of nature, and the noblest way of looking at it. The scientific botanist considers how the lilies grow, and can tell all about cells and chlorophyll and the like. The poet is in raptures with their beauty. Both teach us much, but the religious way of looking at nature includes and transcends both the others. Nature is a parable. It is a visible manifestation of God, and His ways there shadow His ways with us, and are lessons in trust.

The glorious colours of the lily come from no dyer's vats, nor the marvellous texture of their petals from any loom. They are inferior to us in that they do not toil or spin, and in their short blossoming time. Man's days are as grass; as a flower of the field so he flourisheth' but his date is longer, and therefore he has a larger claim on God. God clothes the grass of the field' is a truth quite independent of scientific truths or hypotheses about how He does it. If the colours of flowers depend on the visits of insects, God established the dependence, and is the real cause of the resulting loveliness.

The most modern theories of the evolutionist do not in the least diminish the force of Christ's appeal to creation's witness to a loving Care in the heavens. But that appeal teaches us that we miss the best and plainest lesson of nature, unless we see God present and working in it all, and are thereby heartened to trust quietly in His care for us, who are better than the ravens because we have to sow and reap, or than the lilies because we must toil and spin.

Verse 29 adds to the reference to clothing a repeated prohibition as to the other half of our anxieties, and thus rounds off the whole with the same double warning as in verse 22. But it gives a striking metaphor in the new command against being of doubtful mind.' The word so rendered means to be lifted on high, and thence to be tossed from height to depth, as a ship in a storm. So it paints the wretchedness of anxiety as ever shuttlecocked about between hopes and fears, sometimes up on the crest of a vain dream of good, sometimes down in the trough of an imaginary evil. We are sure to be thus the sport of our own fancies, unless we have our minds fixed on God in quiet trust, and therefore stable and restful.

Verse 30 gives yet another reason against not only anxiety, but against that eager desire after outward things which is the parent of anxiety. If we seek after' them, we shall not be able to avoid being anxious and of doubtful mind. Such seeking, says Christ, is pure heathenism. The nations of the world who know not God make these their chief good, and securing them the aim of their lives. If we do the like, we drop to their level. What is the difference between a heathen and a Christian, if the Christian has the same objects and treasures as the heathen? That is a question which a good many so-called Christians at present would find it hard to answer.

But the crowning reason of all is kept for the last. Much of what precedes might be spoken by a man who had but the coldest belief in Providence. But the great and blessed faith in our Father, God, scatters all anxious care. How should we be anxious if we know that we have a Father in heaven, and that He knows our needs? He recognises our claims on Him. He made the needs, and will send the supply. That is a wide truth, stretching far beyond the mere earthly wants of food and raiment. My wants, so far as God has made me to feel them, are prophecies of God's gifts. He has made them as doors by which He will come in and bless me. How, then, can anxious care fret the heart which feels the Father's presence, and knows that its emptiness is the occasion for the gift of a divine fullness? Trust is the only reasonable temper for a child of such a father. Anxious care is a denial of His love or knowledge or power.

II. Verses 31-34 point out the true direction of effort and affection, and the true way of using outward good so as to secure the higher riches. It is useless to tell men not to set their longings or efforts on worldly things unless you tell them of something better. Life must have some aim, and the mind must turn to something as supremely good. The only way to drive out heathenish seeking after perishable good is to fill the heart with the love and longing for eternal and spiritual good. The ejected demon comes back with a troop at his heels unless his house be filled. To seek the kingdom,' to count it our highest good to have our wills and whole being bowed in submission to the loving will of God, to labour after entire conformity to it, to postpone all earthly delights to that, and to count them all but loss if we may win it--this is the true way to conquer worldly anxieties, and is the only course of life which will not at last earn the stern judgment, Thou fool.'

That direction of all our desires and energies to the attainment of the kingdom which is the state of being ruled by the will of God, is to be accompanied with joyous, brave confidence. How should they fear whose desires and efforts run parallel with the Father's good pleasure'? They are seeking as their chief good what He desires, as His chief delight, to give them. Then they may be sure that, if He gives that, He will not withhold less gifts than may be needed. He will not spoil the ship for a ha'p'orth of tar,' nor allow His children, whom He has made heirs of a kingdom, to starve on their road to their crown. If they can trust Him to give them the kingdom, they may surely trust Him for bread and clothes.

Mark, too, the tenderness of that little flock.' They might fear when they contrasted their numbers with the crowds of worldly men; but, being a flock, they have a shepherd, and that is enough to quiet anxiety.

Seeking and courage are to be crowned by surrender of outward good and the use of earthly wealth in such manner as that it will secure an unfailing treasure in heaven. The manner of obeying this command varies with circumstances. For some the literal fulfilment is best; and there are more Christian men to-day whose souls would be delivered from the snares if they would part with their possessions than we are willing to believe.

Sometimes the surrender is rather to be effected by the conscientious consecration and prayerful use of wealth. That is for each man to settle for himself. But what is not variable is the obligation to set the kingdom high above all else, and to use all outward wealth, as Christ's servants, not for luxury and self-gratification, but as in His sight and for His glory. Let us not be afraid of believing what Jesus and His Apostles plainly teach, that wealth so spent here is treasured in heaven, and that a Christian's place in the future life depends upon this among other conditions--how he used his money here.


. . . Neither be ye of doubtful mind.'--LUKE xii. 29.

I think that these words convey no very definite idea to most readers. The thing forbidden is not very sharply defined by the expression which our translators have employed, but the original term is very picturesque and precise.

The word originally means to be elevated, to be raised as a meteor,' and comes by degrees to mean to be raised in one special way--namely, as a boat is tossed by a tough sea. So there is a picture in this prohibition which the fishermen and folk dwelling by the Sea of Galilee with its sudden squalls would understand: Be not pitched about' now on the crest, now in the trough of the wave.

The meaning, then, is substantially identical with that of the previous words, Take no thought for your life,' with this difference, that the figures by which the thing prohibited is expressed are different, and that the latter saying is wider than the former.

The former prohibits taking thought,' by which our Lord of course means not reasonable foresight, but anxious foreboding. And the word which He uses, meaning at bottom as it does, to be distracted or rent asunder,' conveys a striking picture of the wretched state to which such anxiety brings a man. Nothing tears us to pieces like foreboding care. Then our text forbids the same anxiety, as well as other fluctuations of feeling that come from setting our hopes and hearts on aught which can change; and its figurative representation of the misery that follows on fastening ourselves to the perishable, is that of the poor little skiff, at one moment high on the crest of the billow, at the next down in the trough of the sea.

So both images point to the unrest of worldliness, and while the unrest of care is uppermost in the one, the other includes more than simply care, and warns us that all occupation with simply creatural things, all eager seeking after what ye shall eat or what ye shall drink' or after more refined forms of earthly good, brings with it the penalty and misery of for ever tossing on the tossing wave.' Whosoever launches out on to that sea is sure to be buffeted about. Whoso sets his heart on the uncertainty of anything below the changeless God will without doubt be driven from hope to fear, from joy to sorrow, and his soul will be agitated as his idols change, and his heart will be desolate when his idols perish.

Our Lord, we say, forbids our being thus tossed about. He seems to believe that it is in our own power to settle whether we shall be or no. That sounds strange; one can fancy the answer: What is the use of telling a man not to be buffeted about by storm? Why, he cannot help it. If the sea is running high the little boat cannot lie quiet as if in smooth water. Do not talk to me about not being moved, unless you can say to the tumbling sea of life, "Peace, be still!" and make it

quite forget to rave, While birds of peace sit brooding on the charmed wave.'

The objection is sound after a fashion. Change there must be, and fluctuation of feeling. But there is such a thing as peace subsisting at the heart of endless agitation.' You may remember the attempt that was made some years ago to build a steamer in which the central saloon was to hang perfectly still while the outer hull of the ship pitched and rolled with the moving sea. It was a failure, but the theory was sound and looked practicable. At any rate, it is a parable of what may be in our lives. If I might venture, without seeming irreverence, to modernise and so to illustrate this command of our Lord's, I would say, that He here bids us do for our life's voyage across a stormy sea, exactly what the Bessemer' ship was an attempt to do in its region--so to poise and control the oscillations of the central soul that however the outward life may be buffeted about, there may be moveless rest within. He knows full well that we must have rough weather, but He would have us counteract the motion of the sea, and keep our hearts in stillness. In the world ye shall have tribulation,' but in Him ye may have peace.

He does not wish us to be blind to the facts of life, but to take all the facts into our vision. A partial view of the so-called facts certainly will lead to tumultuous alternations of hope and fear, of joy and sorrow. But if you will take them all into account, you can be quiet and at rest. For here is a fact as real as the troubles and changes of life: Your Father knoweth that ye have need of these things.' Ah! the recognition of that will keep our inmost hearts full of sweet peace, whatever may befall the outward life. Only take all the facts of your condition, and accept Christ's word for that greatest and surest of all--the loving Father's knowledge of your needs, and it will not be hard to obey Christ's command, and keep yourself still, because fixed on Him.

But now consider the teachings here as to the true source of the agitation which our Lord forbids. The precept itself affords no light on that subject, but the context shows us the true origin of the evil.

The first point to observe is how remarkably our Lord identifies this anxiety and restlessness which He forbids with what at first sight seems its exact opposite, namely a calmness and peace which he also condemns as wholly bad. The whole series of warnings of which our text is part begins with the story of the rich man whose ground brought forth plentifully. His fault was not that he was tossed about with care and a doubtful mind, but the very opposite. His sin was in saying, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.'

Notice, then, that our Lord begins by pointing out the great madness and the great sin of being thus at rest, and trusting in earthly possessions: and then with a Therefore, I say unto you,' He turns to the opposite pole of worldly feeling, and shows us how, although opposite, it is yet related. The warning, Take no thought for your life' follows as an inference from the picture of the folly of the man that lays up treasure for himself and is not rich towards God.

That is to say, the two faults are kindred and in some sense the same. The rich fool stretching himself out to rest on the pile of his possessions, and the poor fool tossing about on the billows of unquiet thought, are at bottom under the influence of the same folly, though their circumstances are opposite, and their moods seem to be so too.

The one man is just the other turned inside out. When he is rich and has got plenty of outward goods, he has no anxiety, because he thinks that they are supreme and all-sufficient. When he is poor and has not got enough of them, he has no rest, because he thinks that they are supreme and all-sufficient. Anxious care and satisfied possession are at bottom the very same thing. The man who says, My mountain stands strong,' because he has got a quantity of money or the like; and the man who says, Oh, dear me, what is going to become of me?' because he thinks he has not got enough, only need to exchange circumstances and they will exchange cries.

The same figure is concave or convex according to the side from which you look at it. From one it swells out into rounded fullness; from the other it gapes as in empty hungriness. So the rich fool of the preceding parable and the anxious, troubled man of my text are the same man looked at from opposite sides or set in opposite circumstances. The root of both the rest of the one and of the anxiety of the other is the over-estimate of outward good.

Then, still further, notice how our Lord here brands this forbidden fluctuation of feeling as being at bottom pure heathenism. Most significant double reasons for our text follow it, introduced by a double for.' The first reason is, For all these things do the nations of the world seek after' the second is, For your Father knoweth that ye have need of these things.' The former points the lesson of the contradiction between such trouble of mind and the position of disciples. For pure heathens it is all natural; for men who do not know that they have a Father in heaven, there is nothing strange or anomalous in care and anxiety, nor in the race after riches. But for you, it is in diametrical contradiction to all your professions, in flagrant inconsistency with all your belief, in flat denial of that mighty truth that you have a Father who cares for you, and that His love is enough. Every time you yield to such cares or thoughts you are going down to the level of pure heathenism. That is a sharp saying. Our Lord's steady hand wields the keen dissecting-knife here, and lays bare with unsparing cuts the ugly growth. We give the thing condemned a great many honourable names, such as laying up for a rainy day,' or taking care for the future of my children,' or providing things honest in the sight of all men,' and a host of others, with which we gloss and gild over unchristian worldly-mindedness.

There are actions and feelings which are rightly described by such phrases, that are perfectly right, and against them Jesus Christ never said a word.

But much of what we deceive ourselves by calling reasonable foresight is rooted distrust of God, and much practical heathenism creeps into our lives under the guise of proper prudence.' The ordinary maxims of the world christen many things by names of virtues and yet they remain vices notwithstanding.

I do not know that there is any region in which Christian men have more to be on their guard, lest they be betrayed into deadening inconsistencies, than this of the true limits of care for material wealth, and of provision for the future outward life.

Those of us, especially, who are engaged in business, and who live in our great commercial cities, have hard work to keep from dropping down to the heathen level which is adopted on all sides. It is not easy for such a man to resist the practical belief that money is the one thing needful, and he the happy man who has made a fortune. The false estimate of worldly good is in the air about us, and we have to be on our guard, or else, before we know where we are, we shall have breathed the stupefying poison and feel its narcotic influence slackening the pulses and dimming the eye of our spirits. We need special watchfulness and prayer, or we shall not escape this subtle danger, which is truly for many of us the pestilence that walketh in darkness.'

So be not tossed about by these secularities, for the root of them all is heathenish distrust of your Father in heaven.

Then, finally, we have the cure for all agitation. Christ here puts in our own hands, in that thought, Your Father knoweth that ye have need of these things,' the one weapon with which we can conquer. There is the true anchorage for tempest-tossed spirits, the land-locked haven where they can ride, whatever winds blow and waves break outside the bar.

I remarked that our Lord here seemed to give an injunction which the facts of life would prevent our obeying, and so it would be, had He not pointed us to that firm truth, which, if we believe it, will keep us unmoved. There is no more profitless expenditure of breath than the ordinary moralist's exhortations to, or warnings against, states of feeling and modes of mind. Our emotions are very partially under our direct control. Life cannot be calm by willing to be so. But what we can do is to think of a truth which will sway our moods. If you can substitute some other thought for the one which breeds the emotion you condemn, it will fall silent of itself, just as the spindles will stop if you shut off steam, or the mill-wheel if you turn the stream in another direction. So Christ gives us a great thought to cherish, knowing that if we let it have fair play in our minds, we shall be at rest: Your Father knoweth that ye have need of these things.' Surely that is enough for calmness. Why should, or how can we be, troubled if we believe that?

He knows.' What a wonderful confidence in His heart and resources is silently implied in that word! If He knows that you need, you may be quite sure that you will not want. He knows' and His fatherly heart is our guarantee that to know and to supply our need, are one and the same thing with Him; and His deep treasure of exhaustless good is our guarantee that our need can never go beyond His fullness, nor He ever, like us, see a sorrow He cannot comfort, a want that He cannot meet.

Enough that He knows; the rest goes without saying.' The whole burden of solicitude is shifted off our shoulders, if once we get into the light of that great truth. A man is made restful in the midst of all the changes and storms of life, not by trying to work himself into tranquillity, not by mere dint of coercing his feelings through sheer force of will, not by ignoring any facts, but simply by letting this truth stand before his mind. It scatters cares, as the silent moon has power, by her mild white light, to clear away a whole skyful of piled blacknesses.

One other word of practical advice, as to how to carry out this injunction, is suggested by the context, which goes on, Seek ye first the kingdom of God.'

A boat will roll most when, from lack of a strong hand at the helm, she has got broadside to the run of the sea. There she lies rocking about just as the blow of the wave may fall, and drifting wherever the wind may take her. There are two directions in which she will be comparatively steady; one, when her head is kept as near the wind as may be, and the other when she runs before it. Either will be quieter than washing about anyhow. May we make a parable out of that? If you want to have as little pitching and tossing as possible on your voyage, keep a good strong hand on the tiller. Do not let the boat lie in the trough of the sea, but drive her right against the wind, or as near it as she will sail. That is to say, have a definite aim to which you steer, and keep a straight course for that. So Christ says to us here. Be not filled with agitations, but seek the Kingdom. The definite pursuit of the higher good will deaden the lower anxieties. The active energies called out in the daily efforts to bring my whole being under the dominion of the sovereign will of God, will deliver me from a crowd of tumultuous desires and forebodings. I shall have neither leisure nor inclination to be anxious about outward things, when I am engaged and absorbed in seeking the kingdom. So bear up and steer right onward,' and it will be smooth sailing.

Sometimes, too, we shall have to try the other tack, and run before the storm, which again will give us the minimum of commotion. That, being translated, is, Let the winds and the waves sometimes have their way.' Yield to them in the sweetness of submission and the strength of resignation. Even when all the stormy winds strive on the surface sea, recognise them as God's messengers fulfilling His word.' Submission is not rudderless yielding to the gale, that tosses us on high and sinks us again, as the waves list. This frees us from their power, even while they roll mountains high.

Then keep firm trust in your Father's knowledge; strenuously seek the kingdom. In quietness accept the changeful methods of his unchanging providence. Thus shall your hearts be kept in peace amidst the storm of life, with the happy thought, So He bringeth them unto their desired haven.'


Let your loins be girded about, and your lights burning; 36. And ye yourselves like unto men that wait for their Lord.'--LUKE xii. 35, 36.

These words ought to stir us like the sound of a trumpet. But, by long familiarity, they drop upon dull ears, and scarcely produce any effect. The picture that they suggest, as an emblem of the Christian state, is a striking one. It is midnight, a great house is without its master, the lord of the palace is absent, but expected back, the servants are busy in preparation, each man with his robe tucked about his middle, in order that it may not interfere with his work, his lamp in his hand that he may see to go about his business and his eye ever turned to the entrance to catch the first sign of the coming of his master. Is that like your Christian life? If we are His servants that is what we ought to be, having three things--girded loins, lighted lamps, waiting hearts. These are sharp tests, solemn commandments, but great privileges, for blessedness as well as strength, and calm peace whatever happens, belong to those who obey these injunctions and have these things.

I. The girded loins.

Every child knows the long Eastern dress; and that the first sign that a man is in earnest about any work would be that he should gather his skirts around him and brace himself together.

The Christian service demands concentration. It needs the fixing of all a man's powers upon the one thing, the gathering together of all the strength of one's nature, and binding it with cords until its softest and loosest particles are knit together, and become strong. Why! you can take a handful of cotton-down, and if you will squeeze it tight enough, it will be as hard and as heavy as a bullet and will go as far, and have as much penetrating power and force of impact. The reason why some men hit and make no dint is because they are not gathered together and braced up by a vigorous concentration.

The difference between men that succeed and men that fail in ordinary pursuits is by no means so much intellectual as moral; and there is nothing which more certainly commands any kind of success than giving yourselves with your whole concentrated power to the task in hand. If we succeed in anything we must focus all our power on it. Only by so doing, as a burning-glass does the sun's rays, shall we set anything on fire.

And can a vigorous Christian life be grown upon other conditions than those which a vigorous life of an ordinary sort demands? Why should it be easier to be a prosperous Christian than to be a prosperous tradesman? Why should there not be the very same law in operation in the realm of the higher riches and possessions that rules in the realm of the lower? Gird up the loins of your mind,' says the Apostle, echoing the Master's word here. The first condition of true service is that you shall do it with concentrated power.

There is another requirement, or perhaps rather another side of the same, expressed in the figure. One reason why a man tucked up his robe around his waist, when he had anything to do that needed all his might, was that it might not catch upon the things that protruded, and so keep him back. Concentration, and what I may call detachment, go together. In order that there shall be the one, there must be the other. They require each other, and are, in effect, but the two sides of the same thing contemplated in regard to hindrances without, or contemplated in regard to the relation of the several parts of a man's nature to each other.

Observe that Luke immediately precedes the text with:--Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about.' That is to say, do not let your affections go straggling anywhere and everywhere, but gather them together, and that you may gather them together tear away the robe from the briars and thorns which catch you as you pass, and gird the long flowing skirts close to yourselves in order that they may not be caught by these hindrances. There is no Christian life worth living except upon condition of wrenching oneself away from dependence upon idolatry of, or longing for, perishable things. The lesson of my text is the same as the solemn lesson which the beloved Apostle sharpened his gentle lips to pronounce when he said, If any man love the world, the love of the Father is not in him.' Gird up your loins,' detach heart, desire, effort from perishable things, and lift them above the fleeting treasures and hollow delusive sparkles of earth's preciousness, and set them on the realities and eternities at God's right hand. For where the treasure is, there will the heart be also,' and only that heart can never be stabbed by disappointment, nor bled to death by losses, whose treasure is as sure as God and eternal as Himself. Let your loins be girded about.'

And then there is another thing suggested, which is the consequence of these two. The girding up of the loins is not only the symbol of concentration and detachment, but of that for which the concentration and the detachment are needful--viz. alert readiness for service. The servant who stands before his lord with his belt buckled tight indicates thereby that he is ready to run whenever and wherever he is bid. Our girded loins are not merely in order to give strength to our frame, but in order that, having strength given to our frame, we may be ready for all work. That which is needful for any faithful discharge of any servant's duty is most of all needful for the discharge of the highest duty and the noblest service to the Master who has the right to command all our service.

There are three emblems in Scripture to all of which this metaphor applies. The soldier, before he flings himself into the fight, takes in another hole in his leather belt in order that there may be strength given to his spine, and he may feel himself all gathered together for the deadly struggle, and the Christian soldier has to do the same thing. Stand therefore, having your loins girt about with truth.'

The traveller, before he starts upon his long road, girds himself, and gathers his robes round him; and we have to run with perseverance the race set before us' and shall never do it if our garments, however delicately embroidered, are flapping about our feet and getting in our way when we try to run.

The servant has to be succinct, girded together for his work, even as the Master, when He took upon Him the form of a servant, took a towel and girded Himself.' His servants have to follow His example, to put aside the needless vesture and brace themselves with the symbol of service. So as soldiers, pilgrims, servants, the condition of doing our work is, girding up the loins.

II. Further, there are to be the burning lamps.

If we follow the analogy of Scripture symbolism, significance belongs to that emblem, making it quite worthy to stand by the side of the former one. You remember Christ's first exhortation in the Sermon on the Mount immediately following the Beatitudes: Ye are the salt of the earth, ye are the light of the world. Men do not light a candle, and put it under a bushel. Let your light so shine before men, that they may see your good deeds.' If we apply that key to decipher the hieroglyphics, the burning lamps which the girded servants are to bear in the darkness are the whole sum of the visible acts of Christian people, from which there may flash the radiance of purity and kindness, So shines a good deed in a naughty world.' The lamp which the Christian servant is to bear is a character illuminated from above (for it is a kindled lamp, and the light is derived), and streaming out a brilliance into the encircling murky midnight which speaks of hospitable welcome and of good cheer in the lighted hall within.

Now, what is the connection between that exhibition of a lustrous and pure Christian character and the former exhortation? Why this, if you do not gird your loins your lamp will go out. Without the concentrated effort and the continually repeated detachment and the daily renewed Lord! here am I, send me,' of the alert and ready servant, there will be no shining of the life, no beauty of the character, but dimness will steal over the exhibition of Christian graces. Just as, often, in the wintry nights, a star becomes suddenly obscured, and we know not why, but some thin vaporous cloud has come between us and it, invisible in itself but enough to blur its brightness, so obscuration will befall the Christian character unless there be continual concentration and detachment. Do you want your lights to blaze? You trim them--though it is a strange mixture of metaphor--you trim them when you gird your loins.

III. Lastly, the waiting hearts.

An attitude of expectancy does not depend upon theories about the chronology of prophecy. It is Christ's will that, till He comes, we know neither the day nor the hour.' We may, as I suppose most of us do, believe that we shall die before He comes. Be it so. That need not affect the attitude of expectance, for it comes to substantially the same thing whether Christ comes to us or we go to Him. And the certain uncertainty of the end of our individual connection with this fleeting world stands in the same relation to our hopes as the coming of the Master does, and should have an analogous effect on our lives. Whatever may be our expectation as to the literal coming of the Lord, that future should be very solid, very real, very near us in our thoughts, a habitual subject of contemplation, and ever operative upon our hearts and conduct.

Ah! if we never, or seldom, and then sorrowfully, look forward to the future, and contemplate our meeting with our Master, I do not think there is much chance of our having either our loins girt, or our lamps burning.

One great motive for concentration, detachment, and alertness of service, as well as for exhibiting the bright graces of the Christian character, is to be found in the contemplation of the two comings of the Lord. We should be ever looking back to the Cross, forward to the Throne, and upwards to the Christ, the same on them both. If we have our gathering together with Him ever in view, then we shall be willing to yield all for Him, to withdraw ourselves from everything besides for the excellency of His knowledge; and whatsoever He commands, joyfully and cheerfully to do.

The reason why such an immense and miserable proportion of professing Christians are all unbraced and loose-girt, and their lamps giving such smoky and foul-smelling and coarse radiance, is because they look little back to the Cross, and less forward to the Great White Throne. But these two solemn and sister sights are far more real than the vulgar and intrusive illusions of what we call the present. That is a shadow, they are the realities; that is but a transitory scenic display, like the flashing of the Aurora Borealis for a night in the wintry sky, these are the fixed, unsetting stars that guide our course. Therefore let us turn away from the lying present, with its smallnesses and its falsities, and look backwards to Him that died, forward to Him that is coming. And, as we nourish our faith on the twofold fact, a history and a hope, that Christ has come, and that Christ shall come, we shall find that all devotion will be quickened, and all earnestness stirred to zeal, and the dim light will flame into radiance and glory.

He comes in one of two characters which lie side by side here, as they do in fact. To the waiting servants He comes as the Master who shall gird Himself and go forth and serve them; to those who wait not, He comes as a thief, not only in the suddenness nor the unwelcomeness of His coming, but as robbing them of what they would fain keep, and dragging from them much that they ought never to have had. And it depends upon ourselves whether, we waiting and watching and serving and witnessing for Him, He shall come to us as our Joy, or as our Terror and our Judge.


Verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth, and serve them.--LUKE xii. 37.

No one would have dared to say that except Jesus Christ. For surely, manifold and wonderful as are the glimpses that we get in the New Testament of the relation of perfect souls in heaven to Him, none of them pierces deeper, rises higher, and speaks more boundless blessing, than such words as these. Well might Christ think it necessary to preface them with the solemn affirmation which always, upon His lips, points, as it were, an emphatic finger to, or underlines that which He is about to proclaim. Verily I say unto you,' if we had not His own word for it, we might hesitate to believe. And while we have His own word for it, and do not hesitate to believe, it is not for us to fathom or exhaust, but lovingly and reverently and humbly, because we know it but partially, to try to plumb the unfathomable depth of such words. He shall gird Himself, and cause them to sit down to meat; and come forth and serve them.'

I. Then we have, first of all, the wonderful revelation of the Servant-Lord.

For the name of dignity is employed over and over again in the immediate context, and so makes more wonderful the assumption here of the promise of service.

And the words are not only remarkable because they couple so closely together the two antagonistic ideas, as we fancy them, of rule and service, authority and subordination, but because they dwell with such singular particularity of detail upon all the stages of the menial office which the Monarch takes upon Himself. First, the girding, assuming the servant's attire; then the leading of the guests, wondering and silent, to the couches where they can recline; then the coming to them as they thus repose at the table, and the waiting upon their wants and supplying all their need. It reminds us of the wonderful scene, in John's Gospel, where we have coupled together in the same intimate and interdependent fashion the two thoughts of dignity and of service--Jesus, knowing that the Father had given all things into His hand, and that He came from God and went to God,' made this use of His consciousness and of His unlimited and universal dominion, that He laid aside His garments, and took a towel, and girded Himself, and washed the disciples' feet' thus teaching what our text teaches in still another form, that the highest authority means the lowliest service, that the purpose of power is blessing, that the very sign and mark of dignity is to stoop, and that the crown of the Universe is worn by Him who is the Servant of all.

But beyond that general idea which applies to the whole of the divine dealings and especially to the earthly life of Him who came, not to be ministered unto, but to minister, the text sets forth special manifestations of Christ's ministering love and power, which are reserved for heaven, and are a contrast with earth. The Lord who is the Servant girds Himself. That corresponds with the commandment that went before, Let your loins be girded,' and to some extent covers the same ground and suggests the same idea. With all reverence, and following humbly in the thoughts that Christ has given us by the words, one may venture to say that He gathers all His powers together in strenuous work for the blessing of His glorified servants, and that not only does the metaphor express for us His taking upon Himself the lowly office, but also the employment of all that He is and has there in the heavens for the blessing of the blessed ones that sit at His table.

Here upon earth, when He assumed the form of a Servant in His entrance into humanity, it was accompanied with the emptying Himself of His glory. In the symbolical incident in John's Gospel, to which I have already referred, He laid aside His garments before He wrapped around Him the badge of service. But in that wondrous service by the glorified Lord there is no need for divesting ere He serves, but the divine glories that irradiate His humanity, and by which He, our Brother, is the King of kings and the Lord of the Universe, are all used by Him for this great, blessed purpose of gladdening and filling up the needs of the perfected spirits that wait, expectant of their food, upon Him. His girding Himself for service expresses not only the lowliness of His majesty and the beneficence of His power, but His use of all which He has and is for the blessing of those whom He keeps and blesses.

I need not remind you, I suppose, how in this same wonderful picture of the Servant-Lord there is taught the perpetual--if we may so say, the increased--lowliness of the crowned Christ. When He was here on earth, He was meek and holy; exalted in the heavens, He is, were it possible, meeker and more lowly still, because He stoops from a loftier elevation. The same loving, gentle, gracious heart, holding all its treasures for its brethren, is the heart that now is girded with the golden girdle of sovereignty, and which once was girt with the coarse towel of the slave. Christ is for ever the Servant, because He is for ever the Lord of them that trust in Him. Let us learn that service is dominion; that he that is chiefest among us' is thereby bound to be the servant' and the helper of all.'

II. Notice, the servants who are served and serve.

There are two or three very plain ideas, suggested by the great words of my text, in regard to the condition of those whom the Lord thus ministers to, and waits upon. I need not expand them, because they are familiar to us all, but let me just touch them. He shall make them to sit down to meat.' The word, as many of you know, really implies a more restful attitude--He shall make them recline at meat.' What a contrast to the picture of toil and effort, which has just been drawn, in the command,' Let your loins be girded about, and your lamps burning, and ye yourselves as men that wait for their Lord!' Here, there must be the bracing up of every power, and the careful tending of the light amid the darkness and the gusts that threaten to blow it out, and every ear is to be listening and every eye strained, for the coming of the Lord, that there may be no unpreparedness or delay in flinging open the gates. But then the tension is taken off and the loins ungirded, for there is no need for painful effort, and the lamps that burn dimly and require tending in the mephitic air are laid aside, and they need no candle, for the Lord is the light thereof' and there is no more intense listening for the first foot-fall of One who is coming, for He has come, and expectation is turned into fellowship and fruition. The strained muscles can relax, and instead of effort and weariness, there is repose upon the restful couches prepared by Him. Threadbare and old as the hills as the thought is, it comes to us toilers with ever new refreshment, like a whiff of fresh air or the gleam of the far-off daylight at the top of the shaft to the miner, cramped at his work in the dark. What a witness the preciousness of that representation of future blessedness as rest to us all bears to the pressure of toil and the aching, weary hearts which we all carry! The robes may flow loose then, for there is neither pollution to be feared from the golden pavement, nor detention from briars or thorns, nor work that is so hard as to be toil or so unwelcome as to be pain. There is rest from labour, care, change, and fear of loss, from travel and travail, from tired limbs and hearts more tired still, from struggle and sin, from all which makes the unrest of life.

Further, this great promise assures us of the supply of all wants that are only permitted to last long enough to make a capacity for receiving the eternal and all-satisfying food which Christ gives the restful servants. Though they hunger no more,' they shall always have appetite. Though they thirst no more,' they shall ever desire deeper draughts of the fountain of life. Desire is one thing, longing is another. Longing is pain, desire is blessedness; and that we shall want and know ourselves to want, with a want which lives but for a moment ere the supply pours in upon it and drowns it, is one of the blessednesses to which we dare to look forward. Here we live, tortured by wishes, longings, needs, a whole menagerie of hungry mouths yelping within us for their food. There we wait upon the Lord, and He gives a portion in due season.

The picture in the text brings with it all festal ideas of light, society, gladness, and the like, on which I need not dwell. But let me just remind you of one contrast. The ministry of Christ, when He was a servant here upon earth, was symbolised by His washing His disciples' feet, an act which was part of the preparation of the guests for a feast. The ministry of Christ in heaven consists, not in washing, for he that is washed is clean every whit' there, and for ever more--but in ministering to His guests that abundant feast for which the service and the lustration of earth were but the preparation. The servant Christ serves us here by washing us from our sins in His own blood, both in the one initial act of forgiveness and by the continual application of that blood to the stains contracted in the miry ways of life. The Lord and Servant serves His servants in the heavens by leading them, cleansed to His table, and filling up every soul with love and with Himself.

But all that, remember, is only half the story. Our Lord here is not giving us a complete view of the retributions of the heavens, He is only telling us one aspect of them. Repose, society, gladness, satisfaction, these things are all true. But heaven is not lying upon couches and eating of a feast. There is another use of this metaphor in this same Gospel, which, at first sight, strikes one as being contradictory to this. Our Lord said: Which of you, having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field, go and sit down to meat, and will not rather say unto him, make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink.' These two representations are not contradictory. Put the two halves together like the two pictures in a stereoscope and, as you look, they will go together into one solid image, of which the one part is the resting at the table of the feast, and the other part is that entrance into heaven is not cessation, but variation, of service. It was dirty, cold, muddy work out there in the field ploughing, and when the man comes back with his soiled, wet raiment and his weary limbs a change of occupation is rest. It is better for him to be set to make ready wherewith I may eat and drink,' than to be told to sit down and do nothing.

So the servants are served, and the servants serve. And these two representations are not contradictory, but they fill up the conception of perfect blessedness. For remember, if we may venture to say so, that the very same reason which makes Christ the Lord serve His servants makes the servants serve Christ the Lord. For love, which underlies their relationship, has for its very life-breath doing kindnesses and good to its objects, and we know not whether it is more blessed to the loving heart to minister to, or to be ministered to by, the heart which it loves. So the Servant-Lord and the servants, serving and served, are swayed in both by the same motive and rejoice in the interchange of offices and tokens of love.

III. Mark the earthly service which leads to the heavenly rest.

I have already spoken about Christ's earthly service, and reminded you that there is needed, first of all, that we should partake in His purifying work through His blood and His Spirit that dwells in us, ere we can share in His highest ministrations to His servants in the heavens. But there is also service of ours here on earth, which must precede our receiving our share in the wonderful things promised here. And the nature of that service is clearly stated in the preceding words, Blessed are those servants whom the Lord when He cometh shall find'--doing what? Trying to make themselves better? Seeking after conformity to His commandments? No! Whom the Lord when He cometh shall find watching.' It is character rather than conduct, and conduct only as an index of character--disposition rather than deeds--that makes it possible for Christ to be hereafter our Servant-Lord. And the character is more definitely described in the former words. Loins girded, lights burning, and a waiting which is born of love. The concentration and detachment from earth, which are expressed by the girded loins, the purity and holiness of character and life, which are symbolised by the burning lights, and the expectation which desires, and does not shrink from, His coming in His Kingdom to be the Judge of all the earth--these things, being built upon the acceptance of Christ's ministry of washing, fit us for participation in Christ's ministry of the feast, and make it possible that even we shall be of those to whom the Lord, in that day, will come with gladness and with gifts. Blessed are the servants whom the Lord shall find so watching.'


Blessed are those servants, whom the Lord, when He cometh, shall find watching: Verily I shall say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them. 43. Blessed is that servant whom his Lord, when He cometh, shall find so doing. 44. Of a truth I say unto you, that He will make him ruler over all that he hath. --LUKE xii. 37, 43, and 44.

You will, of course, observe that these two passages are strictly parallel in form. Our Lord evidently intends them to run side by side, and to be taken together. The divergences are as significant and instructive as the similarities, and the force of these will be best brought out by just recalling, in a sentence or two, the occasion for the utterance of the second of the two passages which I have taken for my text. When our Lord had finished His previous address and exhortations, Peter characteristically pushed his oar in with the question, Do these commandments refer to us, the Apostles, or to all,' the whole body of disciples? Our Lord admits the distinction, recognises in His answer that the us,' the Twelve, were nearer Christ than the general mass of His followers, and answers Peter's question by reiterating what He has been saying in a slightly different form. He had spoken before about servants. Now He speaks about stewards,' because the Apostles did stand in that relation to the other disciples, as being slaves indeed, like the rest of the household, but slaves in a certain position of authority, by the Master's appointment, and charged with providing the nourishment which, of course, means the religious instruction, of their fellow-servants.

So, notice that the first benediction is upon the servants,' the second is upon the servants who are stewards.' The first exhortation requires that when the Master comes He shall find the servants watching; the second demands that when He comes He shall find the stewards doing their work. The first promise of reward gives the assurance that the watching servants shall be welcomed into the house, and be waited on by the Master himself; the second gives the assurance that the faithful steward shall be promoted to higher work. We are all servants, and we are all, if we are Christian men, stewards of the manifold grace of God.

So, then, out of these two passages thus brought together, as our Lord intended that they should be, we gather two things: the twofold aspect of life on earth--watchfulness and work; and the twofold hope of life in heaven--rest and rule. Blessed is that servant whom his Lord, when He cometh, shall find watching.' Blessed is that steward whom his Lord, when He cometh, shall find'--not merely watching, but--'so doing.'

I. The twofold attitude here enjoined.

The first idea in watchfulness is keeping awake; and the second is looking out for something that is coming. Both these conceptions are intertwined in both our Lord's use of the metaphor of the watching servant, and in the echoes of it which we find abundantly in the Apostolic letters. The first thing is to keep ourselves awake all through the soporific night, when everything tempts to slumber. Even the wise virgins, with trimmed lamps and girt loins, do in some degree succumb to the drowsy influences around them, and like the foolish ones, slumber, though the slumbers of the two classes be unlike. Christian people live in the midst of an order of things which tempts them to close the eyes of their hearts and minds to all the real and unseen glories above and around them, and that might be within them, and to live for the comparatively contemptible and trivial things of this present. Just as when a man sleeps, he loses his consciousness of solid external realities, and passes into a fantastic world of his own imaginations, which have no correspondence in external facts, and will vanish like

The baseless fabric of a dream,
If but a cock shall crow,'

so the men who are conscious only of this present life and of the things that are seen, though they pride themselves on being wide awake, are, in the deepest of their being, fast asleep, and are dealing with illusions which will pass and leave nought behind, as really as are men who lie dreaming upon couches, and fancy themselves hard at work. Keep awake; that is the first thing; which, being translated into plain English, points just to this, that unless we make a dead lift of continuous effort to keep firm grasp of God and Christ, and of all the unseen magnificences that are included in these two names, as surely as we live we shall lose our hold upon them, and fall into the drugged and diseased sleep in which so many men around us are plunged. It sometimes seems to one as if the sky above us were raining down narcotics upon us, so profoundly are the bulk of men unconscious of realities, and befooled by the illusions of a dream.

Keep yourselves awake first, and then let the waking, wide-opened eye, be looking forward. It is the very differentia, so to speak, the characteristic mark and distinction of the Christian notion of life, that it shifts the centre of gravity from the present into the future, and makes that which is to come of far more importance than that which is, or which has been. No man is living up to the height of his Christian responsibilities or privileges unless there stands out before him, as the very goal and aim of his whole life, what can never be realised until he has passed within the veil, and is at rest in the secret place of the Most High.' To live for the future is, in one aspect, the very definition of a Christian.

But the text reminds us of the specific form which that future anticipation is to take. It is not for us, as it is for men in the world, to fix our hopes for the future on abstract laws of the progress of humanity, or the evolution of the species, or the gradual betterment of the world, and the like. All these may be true: I say nothing about them. But what we have to fill our future with is that that same Jesus shall so come in like manner as ye have seen Him go.' It is much to be lamented that curious chronological speculations have so often discredited that great central hope of the Church, which is properly altogether independent of them; and that, because people have got befogged in interpreting such symbols as beasts, and horses, and trumpets, and seals, and the like, the Christian Church as a whole should so feebly be holding by that great truth, without which, as it seems to me, the truth which many of us are tempted to make the exclusive one, loses half its significance. No man can rightly understand the whole contents of the blessed proclamation, Christ has come,' unless he ends the sentence with and Christ will come.' Blessed is that servant whom the Lord, when He cometh, shall find watching.'

Of course I need not remind you that much for which that second coming of the Lord is precious, and an object of hope to the world and the Church, is realised by the individual in the article of death. Whether Christ comes to the world or I go to Christ, the important thing is that there result union and communion, the reign of righteousness and peace, the felicities of the heavenly state. And so, dear brethren, just because of the uncertainty that drapes the future, and which we are often tempted to make a reason for dismissing the anticipation of it from our minds, we ought the more earnestly to give heed that we keep that end ever before us, and whether it is reached by His coming to us, or our going to Him, anticipate, by the power of realising faith grasping the firm words of Revelation, the unimaginable, and--until it is experienced--the incommunicable blessedness revealed in these great, simple words, So shall we ever be with the Lord.'

But, then, look at the second of the aspects of Christian duty which is presented here, that watchfulness is to lead on to diligent work.

The temptation for any one who is much occupied with the hope of some great change and betterment in the near future is to be restless and unable to settle down to his work, and to yield to distaste of the humdrum duties of every day. If some man that kept a little chandler's shop in a back street was expecting to be made a king to-morrow, he would not be likely to look after his poor trade with great diligence. So we find in the Apostle Paul's second letter--that to the Thessalonians--that he had to encounter, as well as he could, the tendency of hope to make men restless, and to insist upon the thought--which is the same lesson as is taught us by the second of our texts--that if a man hoped, then he had with quietness to work and eat his own bread, and not be shaken in mind.

Blessed is that servant whom his Lord, when He cometh, shall find so doing.' It may seem humble work to serve out hunches of bread and pots of black broth to the family of slaves, when the steward is expecting the coming of the master of the house, and his every nerve is tingling with anticipation. But it is steadying work, and it is blessed work. It is better that a man should be found doing the homeliest duty as the outcome of his great expectations of the coming of his Master, than that he should be fidgeting and restless and looking only at that thought till it unfits him for his common tasks. Who was it who, sitting playing a game of chess, and being addressed by some scandalised disciple with the question, What would you do if Jesus Christ came, and you were playing your game?' answered, I would finish it'? The best way for a steward to be ready for the Master, and to show that he is watching, is that he should be found so doing' the humble task of his stewardship. The two women that were squatting on either side of the millstone, and helping each other to whirl the handle round in that night were in the right place, and the one that was taken had no cause to regret that she was not more religiously employed. The watchful servant should be a working servant.

II. And now I have spent too much time on this first part of my discourse; so I must condense the second. Here are two aspects of the heavenly state, rest and rule.

Verily I say unto you, He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.' I do not know that there is a more wonderful promise, with more light lying in its darkness, in all Scripture than that. Jesus Christ continues in the heavens to be found in the form of a servant.' As here He girded Himself with the towel of humiliation in the upper room, so there He girds Himself with the robes of His imperial majesty, and uses all His powers for the nourishment and blessedness of His servants. His everlasting motto is, I am among you as one that serveth.' On earth His service was to wash His disciples' feet; in heaven the pure foot contracts no stain, and needs no basin: but in heaven He still serves, and serves by spreading a table, and, as a King might do at some ceremonial feasts, waiting on the astonished guests.

I say nothing about all the wonderful ideas that gather round that familiar but never-to-be-worn-into-commonplace emblem of the feast. Repose, in contrast with the girded loins and the weary waiting of the midnight watch; nourishment, and the satisfaction of all desires; joy, society--all these things, and who knows how much more, that we shall have to get there to understand, lie in that metaphor, Blessed is that servant' who is served by the Master, and nourished by His presence?

But modern popular presentations of the future life have far too predominantly dwelt upon that side of it. It is a wonderful confession of the weariness, the fever, and the fret,' the hunger and loneliness of earthly experience, that the thought of heaven as the opposite of all these things should have almost swallowed up the other thought with which our Lord associates it here. He would not have us think only of repose. He unites with that representation, so fascinating to us weary and heavy-laden, the other of administrative authority. He will set him over all that he hath.'

The steward gets promotion. On twelve thrones judging the twelve tribes of Israel'--these are to be the seats, and that is to be the occupation of the Twelve. Thou hast been faithful over a few things; I will make thee ruler over many things.' The relation between earthly faithfulness and heavenly service is the same in essence as that between the various stages of our work here. The reward for work here is more work; a wider field, greater capacities. And what depths of authority, of new dignity, of royal supremacy, lie in those solemn and mysterious words, I know not--He will set him over all that he hath.' My union with Christ is to be so close as that all His is mine and I am master of it. But at all events this we can say, that faithfulness here leads to larger service yonder; and that none of the aptitudes and capacities which have been developed in us here on earth will want a sphere when we pass yonder.

So let watchfulness lead to faithfulness, and watchful faithfulness and faithful watchfulness will lead to repose which is activity, and rule which is rest.


I am come to send fire on the earth; and what will I, if it be already kindled!'--LUKE xii. 49.

We have here one of the rare glimpses which our Lord gives us into His inmost heart, His thought of His mission, and His feelings about it. If familiarity had not weakened the impression, and dulled the edge, of these words, how startling they would seem to us! I am come'--then, He was, before He came, and He came by His own voluntary act. A Jewish peasant says that He is going to set the world on fire-and He did it. But the triumphant certitude and consciousness of a large world-wide mission is all shadowed in the next clause. I need not trouble you with questions as to the precise translation of the words that follow. There may be differences of opinion about that, but I content myself with simply suggesting that a fair representation of the meaning would be, How I wish that it was already kindled!' There is a longing to fulfil the purpose of His coming and a sense that something has to be done first, and what that something if, our Lord goes on to say in the next verse. This desirable end can only be reached through a preliminary painful ordeal, but I have a baptism to be baptized with, and how am I straitened till it be accomplished.' If I might use such an incongruous figure, the fire that is to flash and flame through the world emerges from the dark waters of that baptism. Our Lord goes on still further to dwell upon the consequence of His mission and of His sufferings. And that, too, shadows the first triumphant thought of the fire that He was to send on earth. For, the baptism being accomplished, and the fire therefore being set at liberty to flame through the world, what follows? Glad reception? Yes, and angry rejection. Suppose ye that I am come to give peace on earth? I tell you, nay! but rather division.' The fire, the baptism, and the sword; these three may sum up our Lord's vision of the purpose, means, and mingled result of His mission. But it is only with regard to the first of these that I wish to speak now.

I. The fire which Christ longed to cast upon the earth.

Now, opinions differ as to what is meant by this fire Some would have, it to mean the glow of love kindled in believing hearts, and others explain it by other human emotions or by the transformation effected in the world by Christ's coming. But while these things are the results of the fire kindled on earth, that fire itself means not these effects, but the cause of them. It is brought before it kindles a flame on earth.

He does not kindle it simply in humanity, but He launches it into the midst of humanity. It is something from above that He flings down upon the earth. So it is not merely a quickened intelligence, a higher moral life, or any other of the spiritual and religious transformations which are effected in the world by the mission of Christ that is primarily to be kept in view here, but it is the Heaven-sent cause of these transformations and that flame. If we catch the celestial fire, we shall flash and blaze, but the fire which we catch is not originated on earth. In a word it is God's Divine Spirit which Christ came to communicate to the world.

I need not remind you, I suppose, how such an interpretation of the words before us is in entire correspondence with the symbolism both of the Old and New Testament. I do not dwell upon the former at all, and with regard to the latter I need only remind you of the great words by which the Forerunner of the Lord set forth His mighty work, in contrast with the superficial cleansing which John himself had to proclaim. I indeed baptize you with water, but He shall baptize you with the Holy Ghost and with fire.' I need only point to the Pentecost, and the symbol there, of which the central point was the cloven tongues, which symbolised not only the speech which follows from all deep conviction, but the descent from above of the Spirit of God, who is the Spirit of burning, on each bowed and willing head. With these analogies to guide us, I think we shall not go far wrong if we see in the words of my text our Lord's great symbolical promise that the issue of His mission shall be to bring into the heart of the world, so to speak, and to lodge in the midst of humanity which is one great whole, a new divine influence that shall flame and burn through the world.

So, then, my text opens out into thoughts of the many-sided applications of this symbol. What hopes for the world and ourselves are suggested by that fire? Let us stick to the symbol closely, and we shall then best understand the many-sided blessings that flash and coruscate in the gift of the Spirit.

It is the gift of life. No doubt, here and there in Scripture, fire stands for a symbol of destroying power. But that is a less frequent use than that in which it stands as a symbol of life. In a very real sense life is warmth and death is cold. Is not respiration a kind of combustion? Do not physiologists tell us that? Is not the centre of the system and the father of all physical life that great blazing sun which radiates heat? And is not this promise, I will send fire on the earth,' the assurance that into the midst of our death there shall come the quick energy of a living Spirit which shall give us to possess some shadow of the immortal Being from which itself flows?

But, beyond that, there is another great promise here, of a quickening energy. I use the word quickening,' not in the sense of life-giving, but in the sense of stimulating. We talk about the flame of genius,' the fervour of conviction,' about fiery zeal,' about burning earnestness,' and the like; and, conversely, we speak of cold caution,' and chill indifference,' and so on. Fire means love, zeal, swift energy. This, then, is another side of this great promise, that into the torpor of our sluggish lives He is waiting to infuse a swift Spirit that shall make us glow and flame with earnestness, burn with love, aspire with desire, cleave to Him with the fervour of conviction, and be, in some measure, like those mighty spirits that stand before the Throne, the seraphim that burn with adoration and glow with rapture. A fire that shall destroy all our sluggishness, and change it into swift energy of glad obedience, may be kindled in our spirits by the Holy Spirit whom Christ gives.

Still farther, the promise of my text sets forth, not only life-giving and stimulating energy, but purifying power. Fire cleanses, as many an ancient ritual recognised. For instance, the thought that underlay even that savage passing the children through the fire to Moloch' was, that thus passed, humanity was cleansed from its stains. And that is true. Every man must be cleansed, if he is cleansed at all, by the touch of fire. If you take a piece of foul clay, and push it into a furnace, as it warms it whitens, and you can see the stains melting off it as the fire exercises its beneficent and purifying mastery. So the promise to us is of a great Spirit that will come, and by communicating His warmth will dissipate our foulness, and the sins that are enwrought into the substance of our natures will exhale from the heated surface, and disappear. The ore is flung into the blast furnace, and the scum rises to the surface, and may be ladled off, and the pure stream, cleansed because it is heated, flows out without scoriae or ash. All that was fuel for the fire' is burned; and what remains is more truly itself and more precious. And so, brother, you and I have, for our hope of cleansing, that we shall be passed through the fire, and dwell in the everlasting burnings of a Divine Spirit and a changeless love.

The last thought suggested by the metaphor is that it promises not only life-giving, stimulating, purifying, but also transforming and assimilating energy. For every lump of coal in your scuttles may be a parable; black and heavy, it is cast into the fire, and there it is turned into the likeness of the flame which it catches and itself begins to glow, and redden, and crackle, and break into a blaze. That is like what you and I may experience if we will. The incense rises in smoke to the heavens when it is heated: and our souls aspire and ascend, an odour of a sweet smell, acceptable to God, when the fire of that Divine Spirit has loosed them from the bonds that bind them to earth, and changed them into His own likeness, We all are changed from glory to glory even as by the Spirit of the Lord.'

So I think if you take these plain teachings of this symbol you learn something of the operations of that Divine Spirit to which our Lord pointed in the great words of my text.

II. And now I have a second thought to suggest--viz., what Christ had to do before His longing could be satisfied.

He longed, but the longing wish was not able to bring that on which it was fixed. He had come to send this divine fire upon the earth; but there was something that stood in the way; and something needed to be done as a preliminary before the ultimate purpose of His coming could be accomplished. What that was, as I have already tried to point out, the subsequent verse tells us. I do not need, nor would it be congruous with my present purpose, to comment upon it at any length. We all know what He meant by the baptism,' that He had to be baptized with, and what were the dark waters into which He had to pass, and beneath which His sacred head had to be plunged. We all know that by the baptism' He meant His passion and His Cross. I do not dwell, either, upon the words of pathetic human shrinking with which His vision of the Cross is here accompanied, but I simply wish to signalise one thing, that in the estimation of Jesus Christ Himself it was not in His power to kindle this holy fire in humanity until He had died for men's sins. That must come first; the Cross must precede Pentecost. There can be no Divine Spirit in His full and loftiest powers poured out upon humanity until the Sacrifice has been offered on the Cross for the sins of the world. We cannot read all the deep reasons in the divine nature, and in human receptivity, which make that sequence absolutely necessary, and that preliminary indispensable. But this, at least, we know, that the Divine Spirit whom Christ gives uses as His instrument and sword the completed revelation which Christ completed in His Cross, Resurrection, and Ascension, and that, until His weapon was fashioned, He could not come.

That thought is distinctly laid down in many places in Scripture, to which I need not refer in more than a word. For instance, the Apostle John tells us that, when our Lord spoke in a cognate figure about the rivers of water which should flow from them who believed on Him, He spake of that Holy Spirit who was not given because that Jesus was not yet glorified.' We remember the words in the upper chamber, If I go not away, the Comforter will not come unto you, but if I depart I will send Him unto you.' But enough for us that He recognised the necessity, and that here His baptism of suffering comes into view, not so much for what it was itself, the sacrifice for the world's sin, as for that to which it was the necessary preliminary and introduction, the bestowment on humanity of the gift of the Divine Spirit. The old Greek legend of the Titan that stole fire from heaven tells us that he brought it to earth in a reed. Our Christ brings the heavenly fire in the fragile, hollow reed of His humanity, and the reed has to be broken in order that the fire may blaze out. How I wish that it were kindled! but I have a baptism to be baptized with.'

III. Lastly, what the world has to do to receive the fire.

Take these triumphant words of our Lord about what He was to do after His Cross, and contrast with them the world as it is to-day, ay! and the Church as it is to-day. What has become of the fire? Has it died down into grey ashes, choked with the cold results of its own former flaming power? Was Jesus Christ deceiving Himself? was He cherishing an illusion as to the significance and permanence of the results of His work in the world? No! There is a difference between B.C. and A.D. which can only be accounted for by the fulfilment of the promise in my text, that He did bring fire and set the world aflame. But the condition on which that fire will burn either through communities, society, humanity, or in an individual life, is trust in Him that gives it, and cleaving to Him, and the appropriate discipline. This spake He of the Holy Spirit which they that believe on Him should receive.'

And they that do not believe upon Him--what of them? The fire is of no advantage to them. Some of you do as people in Swiss villages do where there is a conflagration--you cover over your houses with incombustible felts or other materials, and deluge them with water, in the hope that no spark may light on you. There is no way by which the fire can do its work on us except our opening our hearts for the Firebringer. When He comes He brings the vital spark with Him, and He plants it on the hearth of our hearts. Trust in Him, believe far more intensely than the most of Christian people of this day do in the reality of the gift of supernatural divine life from Jesus Christ. I do believe that hosts of professing Christians have no firm grip of this truth, and, alas! very little verification of it in their lives. Your heavenly Father gives the Holy Spirit to them that ask Him. Covet earnestly the best gifts' and take care that you do not put the fire out--quench not the Holy Spirit,' as you will do if you fulfil the lusts of the flesh.' I remember once being down in the engine-room of an ocean-going steamer. There were the furnaces, large enough to drive an engine of five or six thousand horsepower. A few yards off there were the refrigerators, with ice hanging round the spigots that were put in to test the temperature. Ah! that is like many a Christian community, and many an individual Christian. Here is the fire; there is the frost. Brethren, let us seek to be baptized with fire, lest we should be cast into it, and be consumed by it.


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