Expositions of Holy Scripture: St. Luke Part 13

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 G.o.d, 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 cla.s.ses 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 att.i.tude 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 coa.r.s.e, 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 pa.s.sions 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 G.o.d, 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 G.o.d'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 p.r.o.nounce that the publican and the harlot are worse than the Pharisee. It is quite possible that an action which pa.s.ses muster in regard to the morality of the world may, if regard be had (which G.o.d only can exercise) to the motive for which it is done, be as bad as, if not worse than, the l.u.s.t 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 pa.s.s 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 ident.i.ty, 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 cla.s.s. We are all debtors, for we have 'all sinned and come short of the glory of G.o.d,' 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 G.o.d'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 n.o.bler. 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 G.o.d. 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 G.o.d 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. G.o.d 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 grat.i.tude 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 grat.i.tude shown. Another element comes in--namely, the consciousness of the benefit received--which measures the grat.i.tude 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 G.o.d, 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 G.o.d 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 pa.s.sion 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 G.o.d. 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, G.o.d 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 mult.i.tudes 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 G.o.d.

'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.

LOVE AND FORGIVENESS

'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 G.o.d 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 G.o.d. 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 G.o.d, 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 G.o.d. 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 G.o.d's love to us sinful men, that saying tells us, lies not in us, nor in anything about us, not in anything external to G.o.d 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 G.o.d--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 G.o.d Himself. 'He frankly forgave them both.' If you seek the source of divine love, you must go high up into the mountains of G.o.d, 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. 'G.o.d is love': therefore beneath all considerations of what we may want--deeper and more blessed than all thoughts of a compa.s.sion 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 G.o.d, 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.' G.o.d's love is Christ's love; Christ's love is G.o.d'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 G.o.d 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. G.o.d be thanked!

the everlasting love of G.o.d 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 G.o.d 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 G.o.d, 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 s.p.a.ce 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 G.o.d rests upon the sinner, unturned away even by his sins, pa.s.sing 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 G.o.d as being your hope and confidence--I want you to reflect on this, that the first word which the love of G.o.d speaks to sinful men is pardon; and unless that is your notion of G.o.d'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 G.o.d. 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 pa.s.ses 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 G.o.d 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 G.o.d'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 cla.s.s 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, G.o.d pa.s.sed 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 G.o.d is preceded in the heart by these two things--a sense of sin, and an a.s.surance of pardon. Brethren, there is no love possible--real, deep, genuine, worthy of being called love of G.o.d--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 G.o.d.

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 grat.i.tude 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 a.s.suredly; 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 grat.i.tude 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 G.o.d at all, for this reason--because it seems to me that the object that is loved is not G.o.d, but a fragment of G.o.d. 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 G.o.d.

Your G.o.d, my friend, is not the G.o.d of the Bible, unless He stands before you clothed in infinite loving-kindness indeed; but clothed also in strict and rigid justice. Is your G.o.d perfect and entire? If you say that you love Him, and if you do so, is it as the G.o.d 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 pa.s.sed 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 G.o.d the living G.o.d 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 G.o.d 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 G.o.d, as a practical power, filling and sanctifying our souls; and such is the G.o.d 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 c.u.mbersome 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 G.o.d'; 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 G.o.d 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 ant.i.thesis of the woman and her character. You remember the traditional peculiarities and characteristics of the cla.s.s 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 G.o.d. 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.