SERMON II.

THE INFLUENCE OF EVIL SPIRITS.

S. LUKE VIII. 2.

MARY, CALLED MAGDALENE, OUT OF WHOM WENT SEVEN

WE

DEVILS.

We may, not unreasonably, conclude that S. Mary Magdalene was possessed of some small property; for we can hardly suppose that she who was able thrice to bestow a costly gift of ointment on CHRIST is to be numbered among the less opulent members of society. And further, her constant ministrations to the necessities of our LORD, and this, in connection with such persons as Joanna, the wife of Chuza, Herod's steward or treasurer, "who ministered to HIM of their substance," seems plainly to intimate the same. For to be constant attendants on CHRIST and His disciples in their journeyings could not but be an expensive service; implying that she and the rest, but more especially those mentioned by name, Joanna, Susanna, and herself had not merely means of self-support, but also had been blessed with a greater abundance to supply the needs of others.

This opinion is also strengthened by observing the easy access she twice obtains to the highest rooms of the Pharisee's house. In the highest rooms of the house, the master, as is well known, was wont to receive his most distinguished guests. How great an honour and mark of superiority it was accounted to have admittance to them may be seen in our LORD's teaching in connection with those words of His, "Friend, go up higher." And not to mention the great mark of respect shown to Mary by the Jews who came to condole with her on occasion of the death of Lazarus; we may observe, that her sister Martha is mentioned by S. John as "serving" on one occasion. Where, since her brother was of sufficient consideration to be a guest, for we read that "Lazarus was one of them that sat at the table with HIM," we must not understand this serving to be of a menial kind, but as the superintendence and management of all things concerning the feast, undertaken as an act of good neighbourhood, perhaps of friendship.

This point being conceded, we shall be assisted in a further inquiry. We now come to inquire into the nature of her sins. And here it must be confessed, that we have very little, if any thing at all, in the Gospels of a direct and positive nature to govern our inquiries. What we can learn must be ascertained by careful conclusions from scattered intimations, rather than from the direct declarations of Holy Scripture.

And first, what more likely than that she should render satisfaction for her unhallowed courses by sacrifices made in that kind wherein she had offended? Costly gifts to CHRIST, an expensive attendance upon HIM, was one striking feature in her penitence. We may then reasonably conjecture that abuse of the gracious gifts of God, her wealth, her influence, her talents, had been one of the principal causes on account of which Almighty God had suffered her to be afflicted with that dreadful visitation from which the text describes her release.

And another cause, which had been instrumental as a snare for her soul, lies in the probability that she was endowed with more than ordinary graces of person. For proceeding on the same supposition, that the nature of her penitential sacrifices is an indication of the nature of her offence, we find that the costly ointment which with profuse expense she had been wont to lavish upon her own person, that hair upon which the most curious pains had been bestowed, those lips, those eyes whose mirrored reflection she had with so great a content hung upon, were now all severally made to render tribute in her offerings to CHRIST.' The ointment is without any reserve now devoted to those holy feet which she had learnt to love better than her own head. With those much-valued tresses she can now wipe the SAVIOUR'S feet; with those lips which well knew disdain, she even kisses them; while those eyes 1 See Appendix.

which were wont to roam about drinking in the world's praise, now suffused with tears, are downcast, not as yet daring to meet the gracious look of her approving LORD.

That her hair was a cause of sin we have a probable ground for concluding in her name Magdalene. And this, while it helps us in detecting her sin against GOD, most likely points out the great formal offence of which, in the eye of the Jew, she was guilty; and which caused Simon the Pharisee to think of her as a sinner. For Magdela or Megaddela in the books of the Hebrews, we are told, signifies one who plaits the hair. So Magdalene they called her, as no less notorious for her pride in her hair than was Absalom before her. And because she humbled her pride and made her long hair, that "glory of women," subservient to CHRIST's honour, Christians love the name still and honour the memory of her who plaited her hair, by a name which transmits to all ages not more her sin than her gracious repentance. So much for her sin directly against GOD.

For her offence in its more formal aspect, and as it would stand in the sight of the Jew, we have this to say. In her observance of the laws for keeping the Sabbath she probably had been most remiss, and could not on this day abstain from her customary attentions to this ornament of her person, and this was one of the works which by name were by their traditions prohibited on the Sabbath-day. Neither cutting, combing, or plaiting the hair were allowed.