minism. But the gospel of repentance, as Jesus pro-
claimed it, has still further claims to novelty. It was
an advance upon any revelation of God even within
Judaism. Sinners drew near to hear him. 'Surely,'
says Mr. Monteflore, ¹ 'this is a new note, something
which we have not yet heard in the Old Testament
or of its heroes, something which we do not hear in
the Talmud or of its heroes. . . . The virtues of
repentance are gloriously praised in the rabbinical
literature, but this direct search for, and appeal to,
the sinner are new and moving notes of high import
and significance.' Only, it has to be recollected
that these sinners did not merely venture close to
Jesus to listen to Him. They were welcomed by Him
to God. He associated with them, the Pharisees
complained. His gospel of repentance was not
simply an announcement that God was a forgiving
Father, but a practical expression of what that
forgiveness meant, in its moral obligations of loyalty
and obedience. And this in turn involved still more.
The death as well as the life of Jesus was necessary
to the full disclosure of God's heart of mercy and
welcome. The Father's dealings with sinful men
issued in the sacrifice of Jesus as the supreme appeal
to the conscience. Take a word like this: If thy
brother sins, rebuke him; and if he repents,
forgive him ( Luke xvii. 3, cf. Matt. xviii. 15). The
forgiveness which a Christian is to grant to his
erring brother depends upon the penitence of the
latter. But it is the duty of the Christian to induce
that penitence by pointing out to the offender his
wrongdoing, by bringing home to him a sense of

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