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lum. What a calamity to befal these men, and what enormous guilt must they have contracted to bring on their heads so dire a punishment! Such was the popular feeling.

Here there was a superstitious error with which Jesus had dealt before. In agreement with his principles and his practice, he assures the reporters that there was nothing special in the guilt of the murdered men, and that they themselves would act more wisely if they made events of the kind teach the need of personal reform, rather than let them divert attention to the fancied wickedness of others (Luke xiii. 1-5).

The spirit of these men still survives. It is a common, but unenviable, attribute of some classes who assume to themselves special sanctity, to interpret all the mischances that befal men of less pretensions to the punitive judgments of God. If a theatre is burnt down, they exclaim, See the hand of God against play-going forgetting that churches, as well as places of amusement, take fire and are consumed. Judge not, that ye be not judged' (Matthew vii. 1). If we must condemn, let us condemn ourselves. God's will needs not man's interpretation. It is easier to misconstrue the evils of others than to correct our own; it is easier, but less safe.

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Jesus continued his teachings, giving preference to the popular form of proverbs. Thus he spoke of that fig-tree which, after having received every aid from culture, but brought forth no fruit, was cut down, in order to warn his hearers and the Jewish people in general, as well as all others to whom the word should come, of the danger in which were cumberers of the ground, who, if they continued to weary out the Divine patience, would in like manner be rooted up and cast away. He spoke also of a grain of mustard-seed, which, though exceeding small itself, produces a large bush or tree, in order to set before the eyes of his hearers the fact that his cause, however inconsiderable now, would with its benign influences cover the earth, as the waters cover the depths of the sea. The plant to which our Lord referred is by the Arabs called khardal, which abounds in foliage and rises to a tree twenty-five feet high, under which a horseman may stand, and in whose branches birds take shelter and build their nests. Jesus further compared the kingdom he was establishing to leaven, or yeast, which, small in size, pervades, raises, and lightens a large mass, in order to set forth the essential nature, internal working, and pervading as well as powerful effects of his doctrine, which, entering man's heart, renews and ennobles his whole being.

Having on a sabbath-day healed a woman who for eighteen years had been so afflicted with a weakness in the spine that she could not hold herself erect, Jesus was indignantly reproved by the ruler of the synagogue for a breach of the sabbath. Our Lord, whose modes of dealing with different persons were very

various, and whose defences of the good he did on the sabbath are numerous and rich in food for useful meditation, silenced the objector out of his own practice. 'Rather than let your ox pine or perish with thirst, do you not on the sabbath lead it from the stall to the watering-place, and thence back to the stall? With what consistency, then, can you blame me for relieving a human being, a descendant of the venerated Abraham, from a malady inflicted on her, as you hold, by Satan?' 'When he had said these things, all his adversaries were ashamed; and all the people rejoiced for all the glorious things that were done by him' (Luke xii.-xiii. 1—21.).

And so, encircled by the genial glow of popular favour, the Saviour went through the cities and villages, teaching, as he journeyed towards Jerusalem. As he went, he was asked whether his actual converts were few or many? This was a question of idle curiosity; at any rate, unworthy the great crisis. It was answered so as to show its real nature and direct the inquirer's attention to the one thing needful, namely, his own salvation. Perhaps there is not a single fault now prevalent that Jesus did not reprove. Perhaps there is not a single misdeed reproved by Jesus but is still prevalent around us. Such is the weakness of

human nature; such its proneness to evil; so tardy is the progress of spiritual excellence! How many at this moment have no lively actuating interest, except for topics of curiosity! They ask how sin came into the world, instead of doing all in their power for its expulsion. They count the numbers of their own sect, instead of labouring to fill the fold of Christ. And some will talk, teach, preach, rather than learn, or in any way earnestly apply themselves to the great concerns of personal religion, which only can 'save the soul alive,' and effectually promote the ends of the Divine government. The true way of life, though of all others the most easy and delightful, is narrow at its entrance and easily missed. Men seek, but do not find that way, because they take counsel of their passions, and not their duty. Would they simply follow Christ, the way, the truth, and the life' (John xiv. 6), they would be led to God, happiness, and eternal bliss. Hence the Saviour's exhortation, 'Strive to enter in at the strait gate,' and hence also his woful declaration that if the Jews of his day refused to go in and partake of the prepared feast of fat things,' they would be permanently shut out and excluded, in the darkness and sorrow of night; while the Gentiles who had hastened to the banquet enjoyed its abundance, in the well-lighted guest-chamber, amid the strains of music and the odours of flowers. These things were said and written for our admonition. To us is the invitation-Ho, every one that thirsteth, come ye to the waters' (Isaiah lv. 1); but if we turn a deaf ear to the Saviour's voice, it would be better for us that we had never heard of the gospel.

For a time, the wrath of the Jewish rulers seems to have been less active and less fertile in resources. Beaten back by the general enthusiasm, it kept in retirement, not indeed abated, but only waiting its time. During this lull, Jesus may have thought of proceeding to Jerusalem. Now, however, the sky again grew dark, and the winds moaned before the coming storm. Our Lord, therefore, was advised to quit the territory of Herod Antipas, who, he was assured, intended to put him to death. The Saviour, much pains as he might take to prolong his ministry, feared not the face of man or the might of princes, sent a defiance to the king: 'Go ye and tell that fox, Behold, I cast out demons; and I do cures to-day and to-morrow, and the third day I shall be perfected;'-which was as much as to say, 'I am in no haste; Herod cannot touch me before my time; when I have borne in full my testimony for God, my life will find its end, together with my work.' Admirable self-possession! highminded trust in God! wonderful superiority to the grandeur and the power of a court! The lofty soul of Christ was, immediately after the answer, touched with deep sorrow. Hurrying away from his own approaching pains to the woes that his death would bring on that self-devoted city, he gave utterance to a lamentation in which the tenderest patriotism is embalmed in diction the most choice and impressive: 'O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate; and verily I say unto you, ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord' (Luke xiii. 34, 35).

CHAPTER IX.

JESUS CONTINUES TO TEACH IN PEREA HIS DOCTRINE OF THE
COVETOUS-

SABBATH-PRODIGAL SON-UNJUST STEWARD-
NESS-RETRIBUTIVE PROVIDENCE.

About this time Jesus dined in Perea with a Pharisee. It was a sabbath-day, and no friendly invitation. Our Lord was watched. A sick person was produced, probably in order to try whether or not he would, in their view, break the sabbath. He healed the sick man and confounded the devices of his enemies. There may have been many persons present on the occasion,

among whom a rivalry for the chief seats prevailed. Such a rivalry was common. Jesus took occasion, by reference to the unfriendly practice, to enforce his sublime doctrine of humility, to the effect that the lowliest service is the highest honour. We here see that Jesus did not hesitate to speak on the most familiar and the most delicate topics; also that he intended his religion to regulate the minutest as well as the grandest concerns of life. Some persons would have their ministers keep exclusively to general principles, leaving the application of them in actual practice to their hearers. So did not the great Teacher. He both taught great principles, and unflinchingly brought those principles home to men's business and bosoms, by applying them to their actual thoughts, affections, and usages. Similar will be the practice of every faithful minister of Christ, whether he speaks from the pulpit or teaches in the Sunday-school. Fidelity demands confidence and deserves love; let it not be repaid with opposition and annoyance (Luke xiv. 7—24).

These and other divine teachings drew after our Lord great multitudes. Had they, however, counted the cost of joining his cause? The hour of darkness was approaching; were they prepared to abide in that evil day? By following him, they would certainly compromise themselves; and unless they proved firm, they would compromise him also, by forsaking him in his sorrows. Moved by considerations such as these, Jesus turned round and addressed the crowd, laying before them the greatness of the sacrifice they would have to make in continuing at his side. Were they prepared to abandon all that they had?—their good name, their property, their homes? Were they prepared to be driven from the synagogues, and become a proverb and a by-word in society? Did they hold their lives dearer than truth? Then, go back to your friends; and let those only follow me who are prepared for the worst' (Luke xiv. 25, seq.). This was honest as well as judicious advice. Jesus was of too high a character, and had in his hands too holy a cause, to borrow even the slightest aid from mere feeling, however true or cordial it might be.

Other very important lessons may have been delivered at this time. Persons who were objects of popular contempt in that proud and selfish capital, gladly drew around that loving and wide-hearted Teacher. They were Gentiles, opprobriously termed 'sinners' by the arrogant Jew, and 'publicans,' whose office was an offence to the national pride. These despised ones were not rejected by Jesus. He taught them as gladly as they received his instructions. But the Pharisees and Scribes, true to their nature, murmured at the sight. Then was it that Jesus let fall words of the deepest, most tender, most comprehensive pity, in the parables of the Lost Sheep, the Lost Piece of Silver, and the Prodigal Son-pouring forth from the fulness of his soul three consecutive lessons, of more value to the world than all its other

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literature. For there is embodied the very essence of the gospel, which, as appears from these precious speeches, is an essence of goodness, compassion, and all-enduring love. In particular, the tale of the Prodigal Son, which, in its phraseology as well as its sympathies, is free from restrictions of time and place, exhibits to us the character and dealings of the Almighty Father in a light so full, clear, winning and endearing, that he who has received it into his heart ceases to be in darkness, can entertain no doubt, and if, knowing the terms of acceptance, he truly repent and turn to God, is at peace alike in regard to time and to eternity. What an unspeakable treasure the gospel is! The pearl of great price! Let us, rather than not possess it, sell all that we have, in order to make that pearl our own (Luke xv.).

This duty of gaining the favour of God, even at any sacrifice, was-it may be on or near the same occasion-set forth by the Saviour in his parable of the Unjust Steward, which, probably, has been transmitted to us in a less accurate form than other discourses. A steward, having wasted his master's goods, and being required to give in his accounts, which he knew would cause the loss of his office, determined to make friends of his master's debtors by deducting something from the amounts which they owed. Here was foresight combined with dishonesty. The foresight, as good, was commended by the master, though he must have reproved the dishonesty by which he suffered. It is on the foresight that Jesus wished to fix attention. This is the lesson; the other circumstances are merely the dress in which the lesson stands. There was in the peculiar condition of his cause reason to fear that his disciples, to whom this parable was specially addressed (Luke xvi. 1), would neglect the ordinary rules and measures of prudence, and by their hasty zeal bring discredit on the gospel and unnecessary evils on themselves. Against such folly Jesus, wishing to guard them, suggested that they should rather make friends among their neighbours and countrymen, in order that when he himself was taken from them and persecution should rage in the land, they might not be left without a refuge. Thus did Jesus combine prudence with wisdom, a due regard to personal safety with the most prompt and most entire self-sacrifice. Duty was paramount. What it demanded must be done. Now, it required a prudent regard to the future, and that regard his disciples must pay; now, it exacted the renunciation of home and the surrender of life, and that sacrifice his disciples must willingly make. Such a union of the lofty and the humble, the heroic and the prudential, was never seen on earth before or since. How remote was Jesus from mere enthusiasm! His lessons combine the calmest morality with the sublimest religion (Luke xvi. 1—12).

Yet, while Jesus enforced the observance of prudence, he kept it in subordination to higher claims. Nor did he intend to re

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