Expositions of Holy Scripture: St. Mark Part 39

We find, too, that the same individualising of the Apostle, which led to his being thus greeted in the first thoughts of his risen Lord, led also to an interview with Him on that same day, about which not a syllable of detail is found in any Gospel, though the fact was known to the whole body of the disciples. For when the two friends who had met Christ at Emmaus came back in the night with their strange tidings, their eagerness to tell their joyful news is antic.i.p.ated by the eagerness of the brethren to tell _their_ wonderful story: 'The Lord is risen indeed, and hath appeared to Simon.' Paul, too, gives that meeting, when the Lord was alone with the penitent, the foremost place in his list of the evidences of Christ's resurrection, 'He was seen of Cephas.' What pa.s.sed then is hidden from all eyes. The secrets of that hour of deep contrition and healing love Peter kept secretly curtained from sight, in the innermost chamber of his memory. But we may be sure that then forgiveness was sought and granted, and the bond that fastened him to his Lord was welded together again, where it had snapped, and was the stronger because it had been broken, and at the point of fracture.

The man must be first re-united to his Saviour, before the Apostle can be reinstated in his functions. In secrecy, not beheld by any, is the personal act of restoration to love and friends.h.i.+p effected; and then in public, before his brethren, who were concerned in his official position, but not in his personal relation to his Lord, the reappointment of the pardoned disciple to his apostles.h.i.+p takes place.

His sin had had a public aspect, and his threefold denial must, in so far as it was an outward act, be effaced by his threefold confession.

Then he becomes again 'Peter'--not merely 'Simon Bar Jonas'; and, as the Book of the Acts shows, never ceases to hear the divine commissions, 'Feed My sheep,' 'Follow Me'; nor ever forgets the lessons he had learned in these bitter hours of self-loathing, and in the rapturous moments when again he saw his Lord.

Putting all these things together--this message from Christ, the interview which followed it, and the subsequent history of the Apostle--we have a connected series of facts which may ill.u.s.trate for us, better than many dry words of mine could do, the triumph over sin of the forgiving love of Christ.

I. Notice, then, first, the loving message with which He beckons the wanderer back.

If we try to throw ourselves back into the Apostle's black thoughts during the interval between his denial and the Resurrection morning, we shall better feel what this love-token from the grave must have been to him. His natural character, as well as his real love for his Master, ensured that his lies could not long content him. They were uttered so vehemently because they were uttered in spite of inward resistance. Overpowered by fear, beaten down from all his vain-glorious self-confidence by a woman-servant's sharp tongue and mocking eye, he lied--and then came the rebound. The same impulsive vehemence which had hurried him into the fault, would swing him back again to quick penitence when the c.o.c.k crew, and that Divine Face, turning slowly from before the judgment-seat with the sorrow of wounded love upon it, silently said, 'Remember.' We can fancy how that bitter weeping, which began so soon, grew more pa.s.sionate and more bitter when the end came. We are singularly happy if we do not know the pang of remembering some fault to the loved dead--some hasty word, some momentary petulance, some selfish disregard of their happiness, some sullen refusal of their tenderness. How the thought that it is all irrevocable now embitters the remorse! How pa.s.sionately we long that we could have one of the moments again, which seemed so trivial while we possessed them, that we might confess and be forgiven, and atone! And this poor, warm-hearted, penitent denier had to think that his very last act to the Lord whom he loved so well had been such an act of cowardly shrinking from acknowledging Him; and that henceforward his memory of that dear face was to be for ever saddened by that last look! That they should have parted so! that that sad gaze was to be the last he should ever have, and that _it_ was to haunt him for the rest of his life! We can understand how heavily the hours pa.s.sed on that dreary Sat.u.r.day. If, as seems probable, he was with John in his home, whither the latter had led the mother of our Lord, what a group were gathered there, each with a separate pang from the common sorrow!

Into this sorrow come the tidings that all was not over, that the irrevocable was not irrevocable, that perhaps new days of loyal love might still be granted, in which the doleful failure of the past might be forgotten; and then, whether before or after his hurried rush to the grave we need not here stay to inquire, follows the message of our text, a word of forgiveness and reconciliation, sent by the Lord as the herald and outrider of His own coming, to bring gladness and hope ere He Himself draws near.

Think of this message as a revelation of love that is stronger than death.

The news of Christ's resurrection must have struck awe, but not necessarily joy, into the disciples' hearts. The dearest ones suffer so solemn a change to our apprehensions when they pa.s.s into the grave, that to many a man it would be maddening terror to meet those whom he loved and still loves. So there must have been a spasm of fear even among Christ's friends when they heard of Him as risen again, and much confusing doubt as to what would be the amount of resemblance to His old self. They probably dreaded to find Him far removed from their familiar love, forgetful perhaps of much of the old life, with other thoughts than before, with the atmosphere of the other world round about Him, which glorified Him indeed, but separated Him too from those whose grosser lungs could live only in this thick air. These words of our text would go far to scatter all such fears. They link on the future to the past, as if His first thought when He rose had been to gather up again the dropped threads of their intercourse, and to carry on their ancient concord and companions.h.i.+p as though no break had been at all. For all the disciples, and especially for him who is especially named, they confirm the ident.i.ty of Christ's whole dispositions towards them now, with those which He had before. Death has not changed Him at all. Much has been done since He left them; the world's history has been changed, but nothing which has happened has had any effect on the reality of His love, and on the inmost reality of their companions.h.i.+p. In these respects they are where they were, and even Calvary and the tomb are but as a parenthesis. The old bonds are all re-knit, and the junction is all but imperceptible.

This is how we have to think of our Lord now, in His att.i.tude towards us. We, too, may have our share in that message, which came like morning twilight before He shone upon the apostles' darkness. To them it proclaimed a love which was stronger than death. To us it may declare a love which is stronger than all change of circ.u.mstances. He is no more parted from us by the Throne than from them by the Cross.

He descended into 'the lower parts of the earth,' and His love lived on, and so it does now, when He has 'ascended up far above all heavens.' Love knows no difference of place, conditions, or functions.

From out of the blazing heart of the Glory the same tender face looks that bent over sick men's pallets, and that turned on Peter in the judgment-hall. The hand that holds the sceptre of the universe is the hand that was nailed to the Cross, and that was stretched out to that same Peter when he was ready to sink. The breast that is girt with the golden girdle of priestly sovereignty is the same tender home on which John's happy head rested in placid contentment. All the love that ever flowed from Christ flows from Him still. To Him, 'whose nature and whose name are Love,' it matters nothing whether He is in the house at Bethany, or in the upper room, or hanging on the Cross, or lying in the grave, or risen from the dead, or seated on the right hand of G.o.d.

He is the same everywhere and always. 'I have loved thee with an everlasting love.'

Again, this message is the revelation of a love that is not turned away by our sinful changes.

Peter may have thought that he had, with his own words, broken the bond between him and his Lord. He had renounced his allegiance; was the renunciation to be accepted? He had said, 'I am not one of them'; did Christ answer, 'Be it so; one of them thou shalt no more be'? The message from the women's lips settled the question, and let him feel that, though his grasp of Christ had relaxed, Christ's grasp of him had not, He might change, he might cease for a time to prize his Lord's love, he might cease either to be conscious of it or to wish for it; but that love could not change. It was unaffected by his unfaithfulness, even as it had not been originated by his fidelity.

Repelled, it still lingered beside him. Disowned, it still a.s.serted its property in him. Being reviled, it blessed; being persecuted, it endured; being defamed, it entreated; and, patient through all wrongs and changes, it loved on till it had won back the erring heart, and could fill it with the old blessedness again.

And is not that same miracle of long-enduring love presented before every one of us, as in Christ's heart for us? True, our sin interferes with our sense of it, and modifies the form in which it must deal with us; but, however real and disastrous may be the power of our evil in troubling the communion of love between us and our Lord, and in compelling Him to smite before He binds up, never forget that our sin is utterly impotent to turn away the tide that sets to us from the heart of Christ. Earthborn vapours may hang about the low levels, and turn the gracious sun himself into a blood-red ball of lurid fire; but they reach only a little way up, and high above their region is the pure blue, and the blessed light pours down upon the upper surface of the white mist, and thins away its opaqueness, and dries up its clinging damp, and at last parts it into filmy fragments that float out of sight, and the dwellers on the green earth see the sun, which was always there even when they could not behold it, and which, by s.h.i.+ning on, has conquered all the obstructions that veiled its beams.

Sin is mighty, but one thing sin cannot do, and that is to make Christ cease to love us. Sin is mighty, but one other thing sin cannot do, and that is to prevent Christ from manifesting His love to us sinners, that we may learn to love and so may cease to sin. Christ's love is not at the beck and call of our fluctuating affections. It has its source deeper than in the springs in our hearts, namely in the depths of His own nature. It is not the echo or the answer to ours, but ours is the echo to His; and that being so, our changes do not reach to it, any more than earth's seasons affect the sun. For ever and ever He loves. Whilst we forget Him, He remembers us. Whilst we repay Him with neglect or with hate, He still loves. If we believe not, He still abides faithful to His merciful purpose, and, in spite of all that we can do, will not deny Himself, by ceasing to be the incarnate Patience, the perfect Love. He is Himself the great ensample of that 'charity' which His Apostle painted; He is not easily provoked; He is not soon angry; He beareth all things; He hopeth all things. We cannot get away from the sweep of His love, wander we ever so far. The child may struggle in the mother's arms, and beat the breast that shelters it with its little hand; but it neither hurts nor angers that gentle bosom, nor loosens the firm but loving grasp that holds it fast. He carries, as a nurse does, His wayward children, and, blessed be His name! His arm is too strong for us to shake it off, His love too divine for us to dam it back.

And still further, here we see a love which sends a special message because of special sin.

If one was to be singled out from the little company to receive by name the summons of the Lord to meet Him in Galilee, we might have expected it to have been that faithful friend who stood beneath the Cross, till his Lord's command sent him to his own home; or that weeping mother whom he then led away with him; or one of the two who had been turned from secret disciples into confessors by the might of their love, and had laid His body with reverent care in the grave in the garden. Strange reward for true love that they should be merged in the general message, and strange recompense for treason and cowardice that Peter's name should be thus distinguished! Is sin, then, a pa.s.sport to His deeper love? Is the murmur true after all, 'Thou never gavest me a kid, but as soon as this thy son is come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf'? Yes, and no. No, inasmuch as the unbroken fellows.h.i.+p hath in it calm and deep joys which the returning prodigal does not know, and all sin lays waste and impoverishes the soul. Yes, inasmuch as He, who knows all our needs, knows that the denier needs a special treatment to bring him back to peace, and that the further a poor heart has strayed from Him, the mightier must be the forthputting of manifested love, if it is to be strong enough to travel across all the dreary wastes, and draw back again, to its...o...b..t among its sister planets, the wandering star. The depth of our need determines the strength of the restorative power put forth. They who had not gone away would come at the call addressed to them all, but he who had sundered himself from them and from the Lord would remain in his sad isolation, unless some special means were used to bring him back. The more we have sinned, the less can we believe in Christ's love; and so the more we have sinned, the more marvellous and convincing does He make the testimony and operations of His love to us. It is ever to the poor bewildered sheep, lying panting in the wilderness, that He comes.

Among His creatures, the race which has sinned is that which receives the most stupendous proof of the seeking divine love. Among men, the publicans and the harlots, the denying Peters and the persecuting Pauls, are they to whom the most persuasive entreaties of His love are sent, and on whom the strongest powers of His grace are brought to bear. Our sin cannot check the flow of His love. More marvellous still, our sin occasions a mightier burst of the manifestation of His love, for eyes blinded by selfishness and carelessness, or by fear and despair, need to see a brightness beyond the noonday sun, ere they can behold the amazing truth of His love to them; and what they need, they get. 'Go, tell Peter.'

Here, too, is the revelation of a love which singles out a sinful man by name.

Christ does not deal with us in the ma.s.s, but soul by soul. Our finite minds have to lose the individual in order to grasp the cla.s.s. Our eyes see the wood far off on the mountain-side, but not the single trees, nor each fluttering leaf. We think of 'the race'--the twelve hundred millions that live to-day, and the uncounted crowds that have been, but the units in that inconceivable sum are not separate in our view. But He does not generalise so. He has a clear individualising knowledge of each; each separately has a place in His mind or heart.

To each He says, 'I know thee by name.' He loves the world, because He loves every single soul with a distinct love. And His messages of blessing are as specific and individualising as the love from which they come. He speaks to each of us as truly as He singled out Peter here, as truly as when His voice from heaven said, 'Saul, Saul.'

English names are on His lips as really as Jewish ones. He calls to _thee_ by _thy_ name--thou hast a share in His love. To thee the call to trust Him is addressed, and to thee forgiveness, help, purity, life eternal are offered. Thou hast sinned; that only infuses deeper tenderness into His beseeching tones. Thou hast gone further front Him than some of thy fellows; that only makes His recovering energy greater. Thou hast denied His name; that only makes Him speak thine with more persuasive invitation.

Look, then, at this one instance of a love stronger than death, mightier than sin, sending its special greeting to the denier, and learn how deep the source, how powerful the flow, how universal the sweep, of that river of the love of G.o.d, which streams to us through the channel of Christ His Son.

II. Notice, secondly, the secret meeting between our Lord and the Apostle.

That is the second stage in the victorious conflict of divine love with man's sin. As I have said, that interview took place on the day of the Resurrection, apparently before our Lord joined the two sorrowful travellers to Emmaus, and certainly before He appeared to the company gathered by night in the closed chamber. The fact was well known, for it is referred to by Luke and by Paul, but nothing beyond the fact seems to have been known, or at all events is made public by them. All this is very significant and very beautiful.

What tender consideration there is in meeting Peter alone, before seeing him in the companions.h.i.+p of the others! How painful would have been the rush of the first emotions of shame awakened by Christ's presence, if their course had been checked by any eye but His own beholding them! How impossible it would have then been to have poured out all the penitent confessions with which his heart must have been full, and how hard it would have been to have met for the first time, and not to have poured them out! With most loving insight, then, into the painful embarra.s.sment, and dread of unsympathising standers-by, which must have troubled the contrite Apostle, the Lord is careful to give him the opportunity of weeping his fill on His own bosom, unrestrained by any thought of others, and will let him sob out his contrition to His own ear alone. Then the meeting in the upper chamber will be one of pure joy to Peter, as to all the rest. The emotions which he has in common with them find full play, in that hour when all are reunited to their Lord. The experience which belongs to himself alone has its solitary hour of unrecorded communion. The first to whom He, who is 'separate from sinners,' appeared was 'Mary Magdalene, out of whom He had cast seven devils.' The next were the women who bore this message of forgiveness; and probably the next was the one among all the company who had sinned most grievously. So wondrous is the order of His preferences, coming ever nearest to those who need Him most.

And may we not regard this secret interview as representing for us what is needed on our part to make Christ's forgiving love our own?

There must be the personal contact of my soul with the loving heart of Christ, the individual act of my own coming to Him, and, as the old Puritans used to say,' my transacting' with Him. Like the ocean of the atmosphere, His love encompa.s.ses me, and in it I 'live, and move, and have my being.' But I must let it flow into my spirit, and stir the dormant music of ray soul. I can shut it out, sealing my heart love-tight against it. I do shut it out, unless by my own conscious, personal act I yield myself to Him, unless by my own faith I come to Him, and meet Him, secretly and really as did the penitent Apostle, whom the message, that proclaimed the love of his Lord, emboldened to meet the Lord who loved, and by His own lips to be a.s.sured of forgiveness and friends.h.i.+p. It is possible to stumble at noontide, as in the dark. A man may starve, outside of barns filled with plenty, and his lips may be parched with thirst, though he is within sight of a broad river flowing in the suns.h.i.+ne. So a soul may stiffen into the death of self and sin, even though the voice that wakes the dead to a life of love be calling to it. Christ and His grace are yours if you will, but the invitations and beseechings of His mercy, the constant drawings of His love, the all-embracing offers of His forgiveness, may be all in vain, if you do not grasp them and hold them fast by the hand of faith.

That personal act must be preceded by the message of His mighty love.

Ever He sends such messages as heralds of His coming, just as He prepared the way for His own approach to the Apostle, by the words of our text. Our faith must follow His word. Our love can only be called forth by the manifestation of His. But His message must be followed by that personal act, else His word is spoken in vain, and there is no real union between our need and His fulness, nor any cleansing contact of His grace with our foulness.

Mark, too, the intensely individual character of that act of faith by which a man accepts Christ's grace. Friends and companions may bring the tidings of the risen Lord's loving heart, but the actual closing with the Lord's mercy must be done by myself, alone with Him.

As if there were not another soul on earth, I and He must meet, and in solitude deep as that of death, each man for himself must yield to Incarnate Love, and receive eternal life. The flocks and herds, the wives and children, have all to be sent away, and Jacob must be left alone, before the mysterious Wrestler comes whose touch of fire lames the whole nature of sin and death, whose inbreathed power strengthens to hold Him fast till He speaks a blessing, who desires to be overcome, and makes our yielding to Him our prevailing with Him. As one of the old mystics called prayer 'the flight of the lonely man to the only G.o.d,' so we may call the act of faith the meeting of the soul alone with Christ alone. Do you know anything of that personal communion? Have you, your own very self, by your own penitence for your own sin, and your own thankful faith in the Love which thereby becomes truly yours, isolated yourself from all companions.h.i.+p, and joined yourself to Christ? Then, through that narrow pa.s.sage where we can only walk singly, you will come into a large place. The act of faith, which separates us from all men, unites us for the first time in real brotherhood, and they who, one by one, come to Jesus and meet Him alone, next find that they 'are come to the city of G.o.d, to an innumerable company, to the festal choirs of angels, to the Church of the First-born, to the spirits of just men made perfect.'

III. Notice, finally, the gradual cure of the pardoned Apostle.

He was restored to his office, as we read in the supplement to John's Gospel. In that wonderful conversation, full as it is of allusions to Peter's fall, Christ asks but one question, 'Lovest thou Me?' That includes everything. 'Hast thou learned the lesson of My mercy? hast thou responded to My love? then thou art fit for My work, and beginning to be perfected.' So the third stage in the triumph of Christ's love over man's sin is, when we, beholding that love flowing towards us, and accepting it by faith, respond to it with our own, and are able to say, 'Thou knowest that I love Thee.'

The all-embracing question is followed by an equally comprehensive command, 'Follow thou Me,' a two-worded compendium of all morals, a precept which naturally results from love, and certainly leads to absolute perfectness. With love to Christ for motive, and Christ Himself for pattern, and following Him for our one duty, all things are possible, and the utter defeat of sin in us is but a question of time.

And the certainty, as well as the gradual slowness, of that victory, are well set forth by the future history of the Apostle. We know how his fickleness pa.s.sed away, and how his vehement character was calmed and consolidated into resolved persistency, and how his love of distinction and self-confidence were turned in a new direction, obeyed a divine impulse, and became powers. We read how he started to the front; how he guided the Church in the first stage of its development; how whenever there was danger he was in the van, and whenever there was work his hand was first on the plough; how he bearded and braved rulers and councils; how--more difficult still for him--he lay quietly in prison sleeping like a child, between his guards, on the night before his execution; how--most difficult of all--he acquiesced in Paul's superiority; and, if he still needed to be withstood and blamed, could recognise the wisdom of the rebuke, and in his calm old age could speak well of the rebuker as his 'beloved brother Paul.' Nor was the cure a change in the great lines of his character. These remain the same, the characteristic excellences possible to them are brought out, the defects are curbed and cast out. The 'new man' is the 'old man' with a new direction, obeying a new impulse, but retaining its individuality. Weaknesses become strengths; the sanctified character is the old character sanctified; and it is still true that 'every man hath his proper gift of G.o.d, one after this manner, and another after that.'

It is very instructive to observe how deeply the experiences of his fall, and of Christ's mercy then, had impressed themselves on Peter's memory, and how constantly they were present with him all through his after-life. His Epistles are full of allusions which show this. For instance, to go a step further back in his life, he remembered that the Lord had said to him, 'Thou art Peter,' 'a stone,' and that his pride in that name had helped to his rash confidence, and so to his sin. Therefore, when he is cured of these, he takes pleasure in sharing his honour with his brethren, and writes, 'Ye also, as living stones, are built up.' He remembered the contempt for others and the trust in himself with which he had said, 'Though all should forsake Thee, yet will not I'; and, taught what must come of that, he writes, 'Be clothed with humility, for G.o.d resisteth the proud, and giveth grace to the humble.' He remembered how hastily he had drawn his sword and struck at Malchus, and he writes, 'If when ye do well and suffer for it, ye take it patiently, this is acceptable with G.o.d.' He remembered how he had been surprised into denial by the questions of a sharp-tongued servant-maid, and he writes, 'Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness.' He remembered how the pardoning love of his Lord had honoured him unworthy, with the charge, 'Feed My sheep,' and he writes, ranking himself as one of the cla.s.s to whom he speaks--'The elders I exhort, who am also an elder ... feed the flock of G.o.d.' He remembered that last command, which sounded ever in his spirit, 'Follow thou Me,' and discerning now, through all the years that lay between, the presumptuous folly and blind inversion of his own work and his Master's which had lain in his earlier question, 'Why cannot I follow Thee now? I will lay down my life for Thy sake'--he writes to all, 'Christ also suffered for us, leaving us an example, that ye should follow His steps,'

So well had he learned the lesson of his own sin, and of that immortal love which had beckoned him back, to peace at its side and purity from its hand. Let us learn how the love of Christ, received into the heart, triumphs gradually but surely over all sin, transforms character, turning even its weakness into strength, and so, from the depths of transgression and very gates of h.e.l.l, raises men to G.o.d.

To us all this divine message speaks. Christ's love is extended to us; no sin can stay it; no fall of ours can make Him despair. He will not give us up. He waits to be gracious. This same Peter once asked, 'How oft shall my brother sin against me and I forgive him?' And the answer, which commanded unwearied brotherly forgiveness, revealed inexhaustible divine pardon--'I say not unto thee until seven times, but until seventy times seven.' The measure of the divine mercy, which is the pattern of ours, is completeness ten times multiplied by itself; we know not the numbers thereof. 'Let the wicked forsake his way ... and let him return unto the Lord, for He will have mercy upon him; and to our G.o.d, for He will multiply to pardon.'

'FIRST TO MARY'

'... He appeared first to Mary Magdalene, out of whom He had cast seven devils.'--Mark xvl. 9.

A great pile of legend has been built on the one or two notices of Mary Magdalene in Scripture. Art, poetry, and philanthropy have accepted and inculcated these, till we almost feel as if they were bits of the Bible. But there is not the shadow of a foundation for them. She has generally been identified with the woman in Luke's Gospel 'who was a sinner.' There is no reason at all for that identification. On the contrary, there is a reason against it, in the fact that immediately after that narrative she is named as one of the little band of women who ministered to Jesus.

Here is all that we know of her: that Christ cast out the seven devils; that she became one of the Galilean women, including the mothers of Jesus and of John, who 'ministered to Him of their substance'; that she was one of the Marys at the Cross and saw the interment; that she came to the sepulchre, heard the angel's message, went to John with it, came back and stood without at the sepulchre, saw the Lord, and, having heard His voice and clasped His feet, returned to the little company, and then she drops out of the narrative and is no more named. That is all. It is enough. There are large lessons in this fact which Mark (or whoever wrote this chapter) gives with such emphasis, 'He appeared first to Mary Magdalene.'

Think what the Resurrection is--how stupendous and wonderful! Who _might_ have been expected to be its witnesses? But see! the first eye that beholds is this poor sin-stained woman's. What a distance between the two extremes of her experience--devil-ridden and gazing on the Risen Saviour!

I. An example of the depth to which the soul of man can descend.

This fact of possession is very obscure and strange. I doubt whether we can understand it. But I cannot see how we can bring it down to the level of mere disease without involving Jesus Christ in the charge of consciously aiding in upholding what, if it be not an awful truth, is one of the grimmest, ghastliest superst.i.tions that ever terrified men.

In all ways He gives in His adhesion to the fact of demoniacal possession. He speaks to the demons, and _of_ them, rebukes them, holds conversations with them, charges them to be silent. He distinguishes between possession and diseases. 'Heal the sick, cleanse the lepers, raise the dead'--these commands bring together forms of sickness running its course; why should He separate from them His next command and endowment, 'cast out devils,' unless because He regarded demoniacal possession as separate from sickness in any form? He sees in His casting of them out the triumph over the personal power of evil. 'I beheld Satan as lightning fall from heaven.' But while the fact seems to be established, the thing is only known to us by its signs. These were madness, melancholy, sometimes dumbness, sometimes fits and convulsions; the man was dominated by an alien power; there was a strange, awful double consciousness; 'We are many,' 'My name is Legion.' There was absolute control by this alien power, which like some parasitical worm had rooted itself within the poor wretch, and there lived upon his blood and life juices--only that it lived in the spirit, dominated the will, and controlled the nature.

Probably there had always been the yielding to the impulse to sin of some sort, or at any rate the man had opened the door for the devil to come in.

This woman had been in the deepest depths of this awful abyss. 'Seven'

is the numerical symbol of completeness, so she had been utterly devil-ridden. And she had once been a little child in some Galilean home, and parents had seen her budding beauty and early, gentle, womanly ways. And now, think of the havoc! the distorted face, the foul words, the blasphemous thoughts!

And is this worse than our sinful case? Are not the devils that possess us as real and powerful?