While Christ was upon the mountain with His more immediate followers, the excitement in the plain did not exhaust itself; for even when He entered into a house, the crowds prevented Him and His followers from taking necessary food. And when His friends heard of this, they judged Him as men who profess to have learned the lesson of His life still judge, too often, all whose devotion carries them beyond the boundaries of convention and of convenience. For there is a curious betrayal of the popular estimate of this world and the world to come, in the honour paid to those who cast away life in battle, or sap it slowly in pursuit of wealth or honours, and the contempt expressed for those who compromise it on behalf of souls, for which Christ died. Whenever by exertion in any unselfish cause health is broken, or fortune impaired, or influential friends estranged, the follower of Christ is called an enthusiast, a fanatic, or even more plainly a man of unsettled mind. He may be comforted by remembering that Jesus was said to be beside Himself when teaching and healing left Him not leisure even to eat.

To this incessant and exhausting strain upon His energies and sympathies, St. Matthew applies the prophetic words, "Himself took our infirmities and bare our diseases" (viii. 17). And it is worth while to compare with that pa.s.sage and the one before us, Renan's a.s.sertion, that He traversed Galilee "in the midst of a perpetual fete," and that "joyous Galilee celebrated in fetes the approach of the well-beloved." (_Vie de J._, pp.

197, 202). The contrast gives a fine ill.u.s.tration of the inaccurate shallowness of the Frenchman's whole conception of the sacred life.

But it is remarkable that while His friends could not yet believe His claims, and even strove to lay hold on Him, no worse suspicion ever darkened the mind of those who knew Him best than that His reason had been disturbed. Not these called Him gluttonous and a winebibber. Not these blasphemed His motives. But the envoys of the priestly faction, partisans from Jerusalem, were ready with an atrocious suggestion. He was Himself possessed with a worse devil, before whom the lesser ones retired. By the prince of the devils He cast out the devils. To this desperate evasion, St. Matthew tells us, they were driven by a remarkable miracle, the expulsion of a blind and dumb spirit, and the perfect healing of his victim. Now the literature of the world cannot produce invective more terrible than Jesus had at His command for these very scribes and Pharisees, hypocrites. This is what gives majesty to His endurance. No personal insult, no resentment at His own wrong, could ruffle the sublime composure which, upon occasion, gave way to a moral indignation equally sublime. Calmly He calls His traducers to look Him in the face, and appeals to their own reason against their blasphemy. Neither kingdom nor house divided against itself can stand. And if Satan be divided against himself and his evil works, undoing the miseries and opening the eyes of men, his kingdom has an end. All the experience of the world since the beginning was proof enough that such a suicide of evil was beyond hope.

The best refutation of the notion that Satan had risen up against himself and was divided was its clear expression. But what was the alternative? If Satan were not committing suicide, he was overpowered. There is indeed a fitful temporary reformation, followed by a deeper fall, which St. Matthew tells us that Christ compared to the cleansing of a house from whence the evil tenant has capriciously wandered forth, confident that it is still his own, and prepared to return to it with seven other and worse fiends. A little observation would detect such illusory improvement. But the case before them was that of an external summons reluctantly obeyed. It required the interference of a stronger power, which could only be the power of G.o.d. None could enter into the strong man's house, and spoil his goods, unless the strong man were first bound, "and then he will spoil his house." No more distinct a.s.sertion of the personality of evil spirits than this could be devised. Jesus and the Pharisees are not at all at issue upon this point. He does not scout as a baseless superst.i.tion their belief that evil spirits are at work in the world. But He declares that His own work is the reversal of theirs. He is spoiling the strong man, whose terrible ascendancy over the possessed resembles the dominion of a man in his own house, among chattels without a will.

That dominion Christ declares that only a stronger can overcome, and His argument a.s.sumes that the stronger must needs be the finger of G.o.d, the power of G.o.d, come unto them. The supernatural exists only above us and below.

Ages have pa.s.sed away since then. Innumerable schemes have been devised for the expulsion of the evils under which the world is groaning, and if they are evils of merely human origin, human power should suffice for their removal. The march of civilisation is sometimes appealed to. But what blessings has civilisation without Christ ever borne to savage men?

The answer is painful: rum, gunpowder, slavery, ma.s.sacre, small-pox, pulmonary consumption, and the extinction of their races, these are all it has been able to bestow. Education is sometimes spoken of, as if it would gradually heal our pa.s.sions and expel vice and misery from the world, as if the worst crimes and most flagrant vices of our time were peculiar to the ignorant and the untaught, as if no forger had ever learned to write.

And sometimes great things are promised from the advance of science, as if all the works of dynamite and nitro-glycerine, were, like those of the Creator, very good.

No man can be deceived by such flattering hopes, who rightly considers the volcanic energies, the frantic rage, the unreasoning all-sacrificing recklessness of human pa.s.sions and desires. Surely they are set on fire of h.e.l.l, and only heaven can quench the conflagration. Jesus has undertaken to do this. His religion has been a spell of power among the degraded and the lost; and when we come to consider mankind in bulk, it is plain enough that no other power has had a really reclaiming, elevating effect upon tribes and races. In our own land, what great or lasting work of reformation, or even of temporal benevolence, has ever gone forward without the blessing of religion to sustain it? Nowhere is Satan cast out but by the Stronger than he, binding him, overmastering the evil principle which tramples human nature down, as the very first step towards spoiling his goods. The spiritual victory must precede the removal of misery, convulsion and disease. There is no golden age for the world, except the reign of Christ.

"Eternal Sin."

"Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme: but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin."-MARK iii. 28, 29 (R.V.).

Having first shown that His works cannot be ascribed to Satan, Jesus proceeds to utter the most terrible of warnings, because they said, He hath an unclean spirit.

"All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme, but whosoever shall blaspheme against the Holy Spirit hath never forgiveness; but is guilty of an eternal sin."

What is the nature of this terrible offence? It is plain that their slanderous attack lay in the direction of it, since they needed warning; and probable that they had not yet fallen into the abyss, because they could still be warned against it. At least, if the guilt of some had reached that depth, there must have been others involved in their offence who were still within reach of Christ's solemn admonition. It would seem therefore that in saying, "He casteth out devils by Beelzebub.... He hath an unclean spirit," they approached the confines and doubtful boundaries between that blasphemy against the Son of man which shall be forgiven, and the blasphemy against the Holy Spirit which hath never forgiveness.

It is evident also that any crime declared by Scripture elsewhere to be incurable, must be identical with this, however different its guise, since Jesus plainly and indisputably announces that all other sins but this shall be forgiven.

Now there are several other pa.s.sages of the kind. St. John bade his disciples to pray, when any saw a brother sinning a sin not unto death, "and G.o.d will give him life for them that sin not unto death. There is a sin unto death: not concerning this do I say that he should make request"

(1 John v. 16). It is idle to suppose that, in the case of this sin unto death, the Apostle only meant to leave his disciples free to pray or not to pray. If death were not certain, it would be their duty, in common charity, to pray. But the sin is so vaguely and even mysteriously referred to, that we learn little more from that pa.s.sage than that it was an overt public act, of which other men could so distinctly judge the flagrancy that from it they should withhold their prayers. It has nothing in common with those unhappy wanderings of thought or affection which morbid introspection broods upon, until it pleads guilty to the unpardonable sin, for lapses of which no other could take cognizance. And in Christ's words, the very epithet, blasphemy, involves the same public, open revolt against good.(9) And let it be remembered that every other sin shall be forgiven.

There are also two solemn pa.s.sages in the Epistle to the Hebrews (vi. 4-6; x. 26-31). The first of these declares that it is impossible for men who once experienced all the enlightening and sweet influences of G.o.d, "and then fell away," to be renewed again unto repentance. But falling upon the road is very different from thus falling away, or how could Peter have been recovered? Their fall is total apostasy, "they crucify to themselves the Son of G.o.d afresh, and put Him to an open shame." They are not fruitful land in which tares are mingled; they bear only thorns and thistles, and are utterly rejected. And so in the tenth chapter, they who sin wilfully are men who tread under foot the Son of G.o.d, and count the blood of the covenant an unholy thing, and do despite (insult) unto the Spirit of grace.

Again we read that in the last time there will arise an enemy of G.o.d so unparalleled that his movement will outstrip all others, and be "_the_ falling away," and he himself will be "the man of sin" and "the son of perdition," which latter t.i.tle he only shares with Iscariot. Now the essence of his portentous guilt is that "he opposeth and exalteth himself against all that is called G.o.d or that is worshipped": it is a monstrous egotism, "setting himself forth as G.o.d," and such a hatred of restraint as makes him "the lawless one" (2 Thess. ii. 3-10).

So far as these pa.s.sages are at all definite in their descriptions, they are entirely harmonious. They describe no sin of the flesh, of impulse, frailty or pa.s.sion, nor yet a spiritual lapse of an unguarded hour, of rash speculation, of erring or misled opinion. They speak not of sincere failure to accept Christ's doctrine or to recognise His commission, even though it breathe out threats and slaughters. They do not even apply to the dreadful sin of denying Christ in terror, though one should curse and swear, saying, I know not the man. They speak of a deliberate and conscious rejection of good and choice of evil, of the wilful aversion of the soul from sacred influences, the public denial and trampling under foot of Christ, the opposing of all that is called G.o.d.

And a comparison of these pa.s.sages enables us to understand why this sin never can be pardoned. It is because good itself has become the food and fuel of its wickedness, stirring up its opposition, calling out its rage, that the apostate cannot be renewed again unto repentance. The sin is rather indomitable than unpardonable: it has become part of the sinner's personality; it is incurable, an eternal sin.

Here is nothing to alarm any mourner whose contrition proves that it has actually been possible to renew him unto repentance. No penitent has ever yet been rejected for this guilt, for no penitent has ever been thus guilty.

And this being so, here is the strongest possible encouragement for all who desire mercy. Every other sin, every other blasphemy shall be forgiven. Heaven does not reject the vilest whom the world hisses at, the most desperate and bloodstained whose life the world exacts in vengeance for his outrages. None is lost but the hard and impenitent heart which treasures up for itself wrath against the day of wrath.

The Friends Of Jesus.

"And there come His mother and His brethren; and, standing without, they sent unto Him, calling Him. And a mult.i.tude was sitting about Him; and they say unto Him, Behold, Thy mother and Thy brethren without seek for Thee. And He answereth them, and saith, Who is My mother and My brethren? And looking round on them which sat round about Him He saith, Behold My mother and My brethren! For whosoever shall do the will of G.o.d, the same is My brother, and sister, and mother."-MARK iii. 31-35 (R.V.).

We have lately read that the relatives of Jesus, hearing of His self-sacrificing devotion, sought to lay hold on Him, because they said, He is beside Himself. Their concern would not be lightened upon hearing of His rupture with the chiefs of their religion and their nation. And so it was, that while a mult.i.tude hung upon His lips, some unsympathizing critic, or perhaps some hostile scribe, interrupted Him with their message. They desired to speak with Him, possibly with rude intentions, while in any case, to grant their wish might easily have led to a painful altercation, offending weak disciples, and furnishing a scandal to His eager foes.

Their interference must have caused the Lord a bitter pang. It was sad that they were not among His hearers, but worse that they should seek to mar His work. To Jesus, endowed with every innocent human instinct, worn with labour and aware of gathering perils, they were an offence of the same kind as Peter made himself when he became the mouthpiece of the tempter. For their own sakes, whose faith He was yet to win, it was needful to be very firm. Moreover, He was soon to make it a law of the kingdom that men should be ready for His sake to leave brethren, or sisters, or mother, and in so doing should receive back all these a hundredfold in the present time (x. 29, 30). To this law it was now His own duty to conform. Yet it was impossible for Jesus to be harsh and stern to a group of relatives with His mother in the midst of them; and it would be a hard problem for the finest dramatic genius to reconcile the conflicting claims of the emergency, fidelity to G.o.d and the cause, a striking rebuke to the officious interference of His kinsfolk, and a full and affectionate recognition of the relationship which could not make Him swerve. How shall He "leave" His mother and His brethren, and yet not deny His heart? How shall He be strong without being harsh?

Jesus reconciles all the conditions of the problem, as pointing to His attentive hearers, He p.r.o.nounces these to be His true relatives, but yet finds no warmer term to express what He feels for them than the dear names of mother, sisters, brethren.

Observers whose souls were not warmed as He spoke, may have supposed that it was cold indifference to the calls of nature which allowed His mother and brethren to stand without. In truth, it was not that He denied the claims of the flesh, but that He was sensitive to other, subtler, profounder claims of the spirit and spiritual kinship. He would not carelessly wound a mother's or a brother's heart, but the life Divine had also its fellowships and its affinities, and still less could He throw these aside. No cold sense of duty detains Him with His congregation while affection seeks Him in the vestibule; no, it is a burning love, the love of a brother or even of a son, which binds Him to His people.

Happy are they who are in such a case. And Jesus gives us a ready means of knowing whether we are among those whom He so wonderfully condescends to love. "Whosoever shall do the will of My Father which is in heaven."

Feelings may ebb, and self-confidence may be shaken, but obedience depends not upon excitement, and may be rendered by a breaking heart.

It is important to observe that this saying declares that obedience does not earn kinship; but only proves it, as the fruit proves the tree.

Kinship must go before acceptable service; none can do the will of the Father who is not already the kinsman of Jesus, for He says, Whosoever shall (_hereafter_) do the will of My Father, the same is (_already_) My brother and sister and mother. There are men who would fain reverse the process, and do G.o.d's will in order to merit the brotherhood of Jesus.

They would drill themselves and win battles for Him, in order to be enrolled among His soldiers. They would accept the gospel invitation as soon as they refute the gospel warnings that without Him they can do nothing, and that they need the creation of a new heart and the renewal of a right spirit within them. But when homage was offered to Jesus as a Divine teacher and no more, He rejoined, Teaching is not what is required: holiness does not result from mere enlightenment: Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of G.o.d.

Because the new birth is the condition of all spiritual power and energy, it follows that if any man shall henceforth do G.o.d's will, he must already be of the family of Christ.

Men may avoid evil through self-respect, from early training and restraints of conscience, from temporal prudence or dread of the future.

And this is virtuous only as the paying of a fire-insurance is so. But secondary motives will never lift any man so high as to satisfy this sublime standard, the doing of the will of the Father. That can only be attained, like all true and glorious service in every cause, by the heart, by enthusiasm, by love. And Jesus was bound to all who loved His Father by as strong a cord as united His perfect heart with brother and sister and mother.

But as there is no true obedience without relationship, so is there no true relationship unfollowed by obedience. Christ was not content to say, Whoso doeth G.o.d's will is My kinsman: He asked, Who is My kinsman? and gave this as an exhaustive reply. He has none other. Every sheep in His fold hears His voice and follows Him. We may feel keen emotions as we listen to pa.s.sionate declamations, or kneel in an excited prayer-meeting, or bear our part in an imposing ritual; we may be moved to tears by thinking of the dupes of whatever heterodoxy we most condemn; tender and soft emotions may be stirred in our bosom by the story of the perfect life and Divine death of Jesus; and yet we may be as far from a renewed heart as was that ancient tyrant from genuine compa.s.sion, who wept over the brevity of the lives of the soldiers whom he sent into a wanton war.

Mere feeling is not life. It moves truly; but only as a balloon moves, rising by virtue of its emptiness, driven about by every blast that veers, and sinking when its inflation is at an end. But mark the living creature poised on widespread wings; it has a will, an intention, and an initiative, and as long as its life is healthy and unenslaved, it moves at its own good pleasure. How shall I know whether or not I am a true kinsman of the Lord? By seeing whether I advance, whether I work, whether I have real and practical zeal and love, or whether I have grown cold, and make more allowance for the flesh than I used to do, and expect less from the spirit. Obedience does not produce grace. But it proves it, for we can no more bear fruit except we abide in Christ, than the branch that does not abide in the vine.

Lastly, we observe the individual love, the personal affection of Christ for each of His people. There is a love for ma.s.ses of men and philanthropic causes, which does not much observe the men who compose the ma.s.ses, and upon whom the causes depend. Thus, one may love his country, and rejoice when her flag advances, without much care for any soldier who has been shot down, or has won promotion. And so we think of Africa or India, without really feeling much about the individual Egyptian or Hindoo. Who can discriminate and feel for each one of the mult.i.tudes included in such a word as Want, or Sickness, or Heathenism? And judging by our own frailty, we are led to think that Christ's love can mean but little beyond this. As a statesman who loves the nation may be said, in some vague way, to love and care for me, so people think of Christ as loving and pitying us because we are items in the race He loves. But He has eyes and a heart, not only for all, but for each one. Looking down the shadowy vista of the generations, every sigh, every broken heart, every blasphemy, is a separate pang to His all-embracing heart. "Before that Philip called thee, when thou wast under the fig-tree, I saw _thee_,"

lonely, unconscious, undistinguished drop in the tide of life, one leaf among the myriads which rustle and fall in the vast forest of existence.

St. Paul speaks truly of Christ "Who loved me, and gave Himself for me."

He shall bring every secret sin to judgment, and shall we so far wrong Him as to think His justice more searching, more penetrating, more individualizing than His love, His memory than His heart? It is not so.

The love He offers adapts itself to every age and s.e.x: it distinguishes brother from sister, and sister again from mother. It is mindful of "the least of these My brethren." But it names no Father except One.

CHAPTER IV.

The Parables.