every one who is controlled by so worthy an endeavour. It ensures the recognition of the soul’s subjection to the authority of God; it makes the Divine excellences objects of ceaseless contemplation; it subordinates all the aims and activities of life to the holiest purposes; and, while withdrawing the life from the degradations of low and unworthy motives and pursuits, it regulates the whole by an ever-present, powerful, and satisfying principle of life, at the same time preserving the simplicity and moral cohesion—the unity—of the character. Never was a holier law uttered; never were the feet of men directed to @ purer, safer path; never was.a firmer, truer basis laid on which to found a kingdom of truth, of peace, and of well-being.
III, THe PRACTICAL CHARACTER OF THE CHRISTIAN THACHTNG—“ Thou shalt love thy neighbour.” ‘T'o present rules for the government of every hour and the regulation of every transaction of life would be far less effective than to seize upon a principle like this, which underlies all conduct. It may be entrusted with the guidance of the life ia the absence of controlling regulations and minute details of obligatory observance, It leaves the spirit free to act according to its own generous impulses or prudent caution. Such a rule prevents the necessity for “'Thou shalt not steal;” “Thou shalt not kill.” Love embraces all virtues; it fulfils all righteousness. The regulating principle, “as thyself,” points to the due estimate of one’s own life; such a love for it as would pre- vent its exposure to evil, and such a discernment of the true interests of life, and the common participation in those interests, as would lead to right adjustment of the relative claims of self and the apparently conflicting claims of others. Truly, “there is none other commandment greater than these.” This, indeed, is “much more than all whole burnt offerings and sacrifices.” And he who has come to appreciate the truth and beauty of this is “not far from the kingdom of God;” while Ee who keeps this commandment already dwells within the security and shares the blessedness of that kingdom.—G.
Vers. 41—44.—The widow's gift. How many lessons cluster around this unique incident! The watchful eye which is ever over the treasury of the Lord’s temple; the discernment between the gifts that come of “ superfluity,” large perhaps in themselves, but small in comparison with the abundance left untouched; and the gifts that betoken the penury of the giver, but at the same time declare the entireness with which all his living is devoted to the service of God ; and the great Master’s principle of judgment. “ Many that were rich cast in much;” one that was “poor” cast in little; yet the one “cast in more than all.” Let not our thoughts leave the Lord’s treasury, and let that treasury denote to us whatever is employed for the right ordering of the Lord’s worship in his own holy house; all that is expended in charitable works for the benefit of men, whether in ministering to their spiritual or temporal necessities. The good Lord has himself chosen to represent works of benevolence shown to the suffering and poor to be works done unto himself. All that is thrown into their treasury is thrown into his. ‘ Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” So it comes to pass that both the Lord and the poor—the Lord in heaven and the suffering and needy on earth—make their appeal to our charity for such help as we may be able to render. In responding to this double appeal let us measure our gifts: 1. By the claime of owr Lord upon us. 2. By the necessities of our neighbour. 3. By the measure of vur sympathy with him and them.
I. If THE cLArms oF our Logp guide us, what limit shall we put upon our “ gifts”? To him we owe more than our all. To him we are indebted for life and breath, and all things ; for the bright light of the morn and the cooling shades of eventide ; for reason and affection and friendship. The good and perfect gifts of righteousness, of holy hope, of calm faith, of heavenly love, come down from him, All that is beauteous and bright in life; all that raises us from degradation and need. Ah! the sands on the sea-shore are as little likely to be numbered as the gifts of the Lord’s bounty, which lay us under tribute from sheer thankfulness to him.
IJ. But ovg NEIGHBOUR’S NEED presents little less impressive claims upon us. How multiplied! How various! How imperative! Christian charity needs little labour to find out the suitable channels of its activity. How greatly has that charity grown and multiplied since the Lord cast the first handful of seed into the warm heart of man! Many ages have been characterized by large gifts for the comfort, the physical
182 {THE GOSPEL ACCORDING TO Si. MARK. (on, 1m. 1-44.
vr
need, the spiritual help of man. This present age is not a whit behind the chief in the largeness and variety of its gifts and efforts. To the Lord be praise | f
III. But the true spring of all charity and the true quality of it is to be found in @ PERYECT UNITY OF INTEREST WITH MEN, AND A PERFECT SYMPATHY WITH THE LORD. True charity is the outflow of the love of God and love of man. It is one of the highest reaches of wisdom to discern the perfect community of interest which every man has with every other. ‘his the Lord saw: this, alas! is but little seen by us. He who can once become possessed of the belief that he has no true and permanent interest which is not identical with the highest interests of his race, has taken the first step towards the attainment of a pure, a boundless, a Divine charity. And he who would sustain this lofty sentiment must learn to see that all he has he holds by the will and for the good pleasure of the Lord on high. He will learn that concerning himself his utmost wisdom is, with St. Bernard, to say, “ Lord, I have but two mites, a body and a soul; I give them both to thee.”—G.
Vers. 1—12.—The evil husbandmen. L Farrutess to Gop; unsust To mex. If men do not know God, neither can they know those who are sent of him. The Pharisees were set against Jesus because he was the only living presentment of their own neglected duties to God.
Il. VioLENCE FALLACIOUS TO THOSE WHO EMPLOY IT. The wicked husbandmen blindly slay the emissary. It is of no avail. The Hrinys, the fury, the avenging spirit of the dead man, will come back. The violence against Jesus brought about the removal of his murderers from their place.
IIL Asusz oF Goop MEANS ITs Loss, “ The vineyard given to others.” So do great inheritances melt away from their possessors; and the industrious servant comes to the seat of the dissipated lord. The very intelligence that is misused decays; and the loss of influence means loss of moral life.