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they have fallen: their language is that of boasting, not of penitence: and the sum is, that God cannot in justice condemn them, unless he condemns the whole world.

It is only when divine grace touches the heart, that it recognises its own sinfulness. Hold up to a man the clearest mirror, in which he may see his character reflected to the life: he will not perceive the resemblance, unless his eyes are opened by the Spirit of God. And he then discovers a thousand sins, where before all appeared clear and pure. The sunbeam shows the motes floating in the air. They had been there before, but were not perceived before. But they are perceived now: and he stands afar off, and dares not so much as to lift up his eyes to heaven, but smites upon his breast and says, God be merciful to me a sinner.

This is the spirit which finds favour with God. The spirit of one who feels, as well as owns, his unworthiness: which smites upon the breast, and seems to say, This heart has departed from God: which dares not raise the eye to heaven, the abode of holiness, and think himself fit to obtain a place there. I tell you, this man went down to his house justified rather than the other. A man is justified, accounted righteous, in one of two ways; either by being proved free from sin; or by being treated as if he had not sinned. The Pharisee had depended upon being free from sin. God, I thank thee that I am not as other men are. But in this way shall no man living be really justified: for "if we say that we have no sin, we deceive ourselves." The publican, on the contrary, confessed

his sinfulness, and lamented it; and therefore he received pardon: like David, who when he humbled himself before God, saying, "I have sinned against the Lord;" was greeted with the blessed reply, "The Lord hath put away thy sin." For every one that exalteth himself, shall be abased: and he that humbleth himself, shall be exalted.

It is this humble, penitent, self-condemning spirit, which the parable is designed to recommend. It is not meant to intimate that there is no difference between the good and the bad man: for there is a wide difference. It is not meant to intimate that a man does wrong in being thankful, because he has been preserved from those crimes, "on account of which the wrath of God cometh on the children of disobedience." The Pharisee is not condemned, because he had been free from those vices but for pride and boasting. The publican is not justified, because of his sinfulness, but because of his contrition. Whatever the Pharisee had not been, he had the great crime of self-righteousness and spiritual pride. Whatever the publican had been, he had now that contrite spirit, to which the promises of the gospel are engaged, and which is in the sight of God of great price.

Doubtless there is a spirit, in which a man may look back upon his past life, and be thankful that he is not as too many are, extortioners, unjust, adulterers. St. John exhorts Christians to examine themselves, and judge of their state by their love of God, their love of the brethren, their renunciation of the world. "For this is the victory which overcometh the world, even our faith." (1 John ii.

3-5.) "And hereby we do know that we know Christ, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him." Such a testimony of his conscience gave a cause of rejoicing, though not of boasting, to the apostle Paul, when he said, "I have fought a good fight, I have finished my course, I have kept the faith henceforth there is laid up for me a crown of righteousness." All depends upon the spirit in which the words are spoken, whether it be the spirit of vanity and self-confidence, or the spirit of thoughtful humility. "By the grace of God I am what I am." All depends upon the purpose of the heart whether it is setting up a claim, or whether it is seeking for an evidence of faith in him, through whom alone the Christian is really justified in the sight of God.

The whole may be summed up in the dying words of one, who had drunk deep of the spirit of the gospel. "Though by the grace of God I have loved him in my youth, and feared him in mine age, and laboured to have a conscience void of offence to him and to all men: yet, if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? And therefore, when I have failed, Lord, show mercy to me; for I plead not my righteousness, but the forgiveness of my unrighteousness, for his merits, who died to purchase a pardon for penitent sinners." 3

3 Hooker. See his Life, by Walton.

LECTURE LXIX.

JESUS RECEIVES LITTLE CHILDREN.—COMMENDS THE CHOICE OF THE DISCIPLES, WHO HAD LEFT ALL, AND FOLLOWED HIM.

LUKE Xviii. 15-30.

(Matt. xix. 13-30. Mark x. 13-31.)

15. And they brought unto him also infants, that he would touch them but when his disciples saw it, they rebuked them.

16. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.

17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.

Jesus displays on this occasion his merciful disposition. These infants were brought to him in a laudable spirit, with a desire that they might receive a blessing from one who himself was manifestly blessed of God. He would not disappoint the wish, or refuse the blessing. But, further, he makes use of the opportunity in order to point out the spirit and temper of mind which is pleasing to God. Perhaps he perceived in the disciples some want of that spirit: some want of forbearance and humility. Perhaps, in the manner in which these infants were kept back from him, he saw a deficiency of that charity which "hopeth all things,

endureth all things." For he says, Suffer little children to come unto me, and forbid them not. There is much in them, from which an example

may be taken. For of such is the kingdom of God. There is that humility and simplicity, which if a person has not, he will not receive the kingdom of God. It will be to him as to the Jews, a stumbling block; or as to the Greeks, foolishness. His pride will despise it, or his carnal heart reject it. Whoever does not come to the Bible, as a child to its instructor, not to dispute, but to listen and believe, will in no wise enter into the kingdom.

18. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

19. And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

21. And he said, All these have I kept from my youth up.

22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing; sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven and come, follow me.

23. And when he heard this, he was very sorrowful; for he was very rich.

24. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God?

25. For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.

26. And they that heard it said, Who then can be saved?

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