Expositions of Holy Scripture

ST. JOHN
Vols. I and II

By Alexander Maclaren, D. D., Litt. D.

CONTENTS

THE WORD IN ETERNITY, IN THE WORLD, AND IN THE FLESH (John i. 1-14)

THE LIGHT AND THE LAMPS (John i. 8; v. 35)

THREE TABERNACLES' (John i. 14; Rev. vii. 15; xxi. 3)

THE FULNESS OF CHRIST (John i. 16)

GRACE AND TRUTH (John i. 17)

THE WORLD'S SIN-BEARER (John i. 29)

THE FIRST DISCIPLES: I. JOHN AND ANDREW (John i. 37-39)

THE FIRST DISCIPLES: II. SIMON PETER (John i. 40-42)

THE FIRST DISCIPLES: III. PHILIP (John i. 43)

THE FIRST DISCIPLES: IV. NATHANAEL (John i. 45-49)

THE FIRST DISCIPLES: V. BELIEVING AND SEEING (John i. 50, 51)

JESUS THE JOY-BRINGER (John ii. 1-11)

THE FIRST MIRACLE IN CANA--THE WATER MADE WINE (John ii. 11)

CHRIST CLEANSING THE TEMPLE (John ii. 16)

THE DESTROYERS AND THE RESTORER (John ii. 19)

TEACHER OR SAVIOUR? (John iii. 2)

WIND AND SPIRIT (John iii. 8)

THE BRAZEN SERPENT (John iii. 14)

CHRIST'S MUSTS (John iii. 14)

THE LAKE AND THE RIVER (John iii. 16)

THE WEARIED CHRIST (John iv. 6, 32)

GIVE ME TO DRINK' (John iv. 7, 26)

THE GIFT AND THE GIVER (John iv. 10)

THE SPRINGING FOUNTAIN (John iv. 14)

THE SECOND MIRACLE (John iv. 54)

THE THIRD MIRACLE IN JOHN'S GOSPEL (John v, 8)

THE LIFE-GIVER AND JUDGE (John v. 17-27)

THE FOURTH MIRACLE IN JOHN'S GOSPEL (John vi. 11)

FRAGMENTS' OR BROKEN PIECES' (John vi. 12)

THE FIFTH MIRACLE IN JOHN'S GOSPEL (John vi. 19, 20)

HOW TO WORK THE WORK OF GOD (John vi. 28, 29)

THE MANNA (John vi. 48-50)

ONE SAYING WITH TWO MEANINGS (John vii. 33, 34; xiii. 33)

THE ROCK AND THE WATER (John vii. 37, 38)

THE LIGHT OF THE WORLD (John viii. 12)

THREE ASPECTS OF FAITH (John viii. 30, 31)

NEVER IN BONDAGE' (John viii. 33)

ONE METAPHOR AND TWO MEANINGS (John ix. 4; Romans xiii. l2)

THE SIXTH MIRACLE IN JOHN'S GOSPEL--THE BLIND MADE TO SEE, AND THE SEEING MADE BLIND (John ix. 6, 7)

THE GIFTS TO THE FLOCK (John x. 9)

THE GOOD SHEPHERD (John x. 14, 15)

OTHER SHEEP' (John x. 16 R.V.)

THE DELAYS OF LOVE (John xi. 5, 6)

CHRIST'S QUESTION TO EACH (John xi. 26, 27)

THE OPEN GRAVE AT BETHANY (John xi. 30-45)

THE SEVENTH MIRACLE IN JOHN'S GOSPEL--THE RAISING OF LAZARUS (John xi. 43, 44)

CAIAPHAS (John xi. 49, 50)

LOVE'S PRODIGALITY CENSURED AND VINDICATED (John xii. 1-1l)

A NEW KIND OF KING (John xii. 12-26)

AFTER CHRIST: WITH CHRIST (John xii. 26)

THE UNIVERSAL MAGNET (John xii. 32)

THE SON OF MAN (John xii. 34)

A PARTING WARNING (John xii. 35, 36 R V.)

THE LOVE OF THE DEPARTING CHRIST (John xiii. 1)

THE SERVANT-MASTER (John xiii. 3-5)

THE DISMISSAL OF JUDAS (John xiii. 27)

THE GLORY OF THE CROSS (John xiii. 31, 32)

CANNOT AND CAN (John xiii. 33)

SEEKING JESUS (John xiii. 33)

AS I HAVE LOVED' (John xiii. 34, 35)

QUO VADIS?' (John xiii. 37, 38)

A RASH VOW (John xiii. 38)

FAITH IN GOD AND CHRIST (John xiv. 1)

MANY MANSIONS' (John xiv. 2)

THE FORERUNNER (John xiv. 2, 3)

THE WAY (John xiv. 4-7)

THE TRUE VISION OF GOD (John xiv. 8-11)

CHRIST'S WORKS AND OURS (John xiv. 12-14)

LOVE AND OBEDIENCE (John xiv. 15)

THE COMFORTER GIVEN (John xiv. 16, 17)

THE ABSENT PRESENT CHRIST (John xiv. 18, 19)

THE GIFTS OF THE PRESENT CHRIST (John xiv. 20, 21)

WHO BRING CHRIST (John xiv. 22-24)

THE TEACHER SPIRIT (John xiv. 25, 26)

CHRIST'S PEACE (John xiv. 27)

JOY AND FAITH, THE FRUITS OF CHRIST'S DEPARTURE (John xiv. 28, 29)

CHRIST FORESEEING HIS PASSION (John xiv. 30, 31)

THE WORD IN ETERNITY, IN THE WORLD, AND IN THE FLESH

In the beginning was the Word, and the Word was with God, and the Word was God. 2. The same was in the beginning with God. 3. All things were made by Him; and without Him was not any thing made that was made. 4. In Him was life; and the life was the light of men. 5. And the light shineth in darkness; and the darkness comprehended it not. 6. There was a man sent from God, whose name was John. 7. The same came for a witness, to bear witness of the Light, that all men through him might believe. 8. He was not that Light, but was sent to bear witness of that Light. 9. That was the true Light, which lighteth every man that cometh into the world. 10. He was in the world, and the world was made by Him, and the world knew Him not. 11. He came unto His own, and His own received Him not. 12. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14. And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father,) full of grace and truth.'--JOHN i. 1-14.

The other Gospels begin with Bethlehem; John begins with the bosom of the Father.' Luke dates his narrative by Roman emperors and Jewish high-priests; John dates his in the beginning.' To attempt adequate exposition of these verses in our narrow limits is absurd; we can only note the salient points of this, the profoundest page in the New Testament.

The threefold utterance in verse 1 carries us into the depths of eternity, before time or creatures were. Genesis and John both start from the beginning,' but, while Genesis works downwards from that point and tells what followed, John works upwards and tells what preceded--if we may use that term in speaking of what lies beyond time. Time and creatures came into being, and, when they began, the Word was.' Surely no form of speech could more emphatically declare absolute, uncreated being, outside the limits of time. Clearly, too, no interpretation of these words fathoms their depth, or makes worthy sense, which does not recognise that the Word is a person. The second clause of verse 1 asserts the eternal communion of the Word with God. The preposition employed means accurately towards,' and expresses the thought that in the Word there was motion or tendency towards, and not merely association with, God. It points to reciprocal, conscious communion, and the active going out of love in the direction of God. The last clause asserts the community of essence, which is not inconsistent with distinction of persons, and makes the communion of active Love possible; for none could, in the depths of eternity, dwell with and perfectly love and be loved by God, except one who Himself was God.

Verse 1 stands apart as revealing the pretemporal and essential nature of the Word. In it the deep ocean of the divine nature is partially disclosed, though no created eye can either plunge to discern its depths or travel beyond our horizon to its boundless, shoreless extent. The remainder of the passage deals with the majestic march of the self-revealing Word through creation, and illumination of humanity, up to the climax in the Incarnation.

John repeats the substance of verse 1 in verse 2, apparently in order to identify the Agent of creation with the august person whom he has disclosed as filling eternity. By Him creation was effected, and, because He was what verse 1 has declared Him to be, therefore was it effected by Him. Observe the three steps marked in three consecutive verses. All things were made by Him' literally became,' where the emergence into existence of created things is strongly contrasted with the divine was' of verse 1. Through Him' declares that the Word is the agent of creation; without Him' (literally, apart from Him') declares that created things continue in existence because He communicates it to them. Man is the highest of these all things,' and verse 4 sets forth the relation of the Word to Him, declaring that life,' in all the width and height of its possible meanings, inheres in Him, and is communicated by Him, with its distinguishing accompaniment, in human nature, of light, whether of reason or of conscience.

So far, John has been speaking as from the upper or divine side, but in verse 5 he speaks from the under or human, and shows us how the self-revelation of the Word has, by some mysterious necessity, been conflict. The darkness' was not made by Him, but it is there, and the beams of the light have to contend with it. Something alien must have come in, some catastrophe have happened, that the light should have to stream into a region of darkness.

John takes the Fall' for granted, and in verse 5 describes the whole condition of things, both within and beyond the region of special revelation. The shining of the light is continuous, but the darkness is obstinate. It is the tragedy and crime of the world that the darkness will not have the light. It is the long-suffering mercy of God that the light repelled is not extinguished, but shines meekly on.

Verses 6-13 deal with the historical appearance of the Word. The Forerunner is introduced, as in the other Gospels; and, significantly enough, this Evangelist calls him only John,'--omitting the Baptist,' as was very natural to him, the other John, who would feel less need for distinguishing the two than others did. The subordinate office of a witness to the light is declared positively and negatively, and the dignity of such a function is implied. To witness to the light, and to be the means of leading men to believe, was honour for any man.

The limited office of the Forerunner serves as contrast to the transcendent lustre of the true Light. The meaning of verse 9 may be doubtful, but verses 10 and 11 clearly refer to the historical manifestation of the Word, and probably verse 9 does so too. Possibly, however, it rather points to the inner revelation by the Word, which is the light of men.' In that case the phrase that cometh into the world' would refer to every man,' whereas it is more natural in this context to refer it to the light,' and to see in the verse a reference to the illumination of humanity consequent on the appearance of Jesus Christ. The use of world' and came' in verses 10 and 11 points in that direction. Verse 9 represents the Word as coming' verse 10 regards Him as come--He was in the world.'

Note the three clauses, so like, and yet so unlike the august three in verse 1. Note the sad issue of the coming--The world knew Him not.' In that world' there was one place where He might have looked for recognition, one set of people who might have been expected to hail Him; but not only the wide world was blind (knew not') , but the narrower circle of His own' fought against what they knew to be light (received not') .

But the rejection was not universal, and John proceeds to develop the blessed consequences of receiving the light. For the first time he speaks the great word believe.' The act of faith is the condition or means of receiving.' It is the opening of the mental eye for the light to pour in. We possess Jesus in the measure of our faith. The object of faith is His name,' which means, not this or that collocation of letters by which He is designated, but His whole self-revelation. The result of such faith is the right to become children of God,' for through faith in the only-begotten Son we receive the communication of a divine life which makes us, too, sons. That new life, with its consequence of sonship, does not belong to human nature as received from parents, but is a gift of God mediated through faith in the Light who is the Word.

Verse 14 is not mere repetition of the preceding, but advances beyond it in that it declares the wonder of the way by which that divine Word did enter into the world. John here, as it were, draws back the curtain, and shows us the transcendent miracle of divine love, for which he has been preparing in all the preceding. Note that he has not named the Word' since verse 1, but here he again uses the majestic expression to bring out strongly the contrast between the ante-temporal glory and the historical lowliness. These four words, The Word became flesh,' are the foundation of all our knowledge of God, of man, of the relations between them, the foundation of all our hopes, the guarantee of all our peace, the pledge of all blessedness. He tabernacled among us.' As the divine glory of old dwelt between the cherubim, so Jesus is among men the true Temple, wherein we see a truer glory than that radiant light which filled the closed chamber of the holy of holies. Rapturous remembrances rose before the Apostle as he wrote, We beheld His glory' and he has told us what he has beheld and seen with his eyes, that we also may have fellowship with him in beholding. The glory that shone from the Incarnate Word was no menacing or dazzling light. He and it were full of grace and truth,' perfect Love bending to inferiors and sinners, with hands full of gifts and a heart full of tenderness and the revelation of reality, both as regards God and man. His grace bestows all that our lowness needs, His truth teaches all that our ignorance requires. All our gifts and all our knowledge come from the Incarnate Word, in whom believing we are the children of God.

THE LIGHT AND THE LAMPS

He was not that Light, but was sent to bear witness of that Light.'--JOHN i. 8.

'He was a burning and a shining light; and ye were willing for a season to rejoice in His light.'--JOHN v. 35.

My two texts both refer to John the Baptist. One of them is the Evangelist's account of him, the other is our Lord's eulogium upon him. The latter of my texts, as the Revised Version shows, would be more properly rendered, He was a lamp' rather than He was a light,' and the contrast between the two words, the light' and the lamps,' is my theme. I gather all that I would desire to say into three points: that Light' and its witnesses; the underived Light and the kindled lamps; the undying Light and the lamps that go out.

I. First of all, then, the contrast suggested to us is between that Light' and its witnesses.

John, in that profound prologue which is the deepest part of Scripture, and lays firm and broad in the depths the foundation-stones of a reasonable faith, draws the contrast between that Light' and them whose business it was to bear witness to it. As for the former, I cannot here venture to dilate upon the great, and to me absolutely satisfying and fundamental, thoughts that lie in these eighteen first verses of this Gospel. The Word was with God,' and that Word was the Agent of Creation, the Fountain of Life, the Source of the Light which is inseparable from all human life. John goes back, with the simplicity of a child's speech, which yet is deeper than all philosophies, to a Beginning, far anterior to the Beginning' of which Genesis speaks, and declares that before creation that Light shone; and he looks out over the whole world, and declares, that before and beyond the limits of the historical manifestation of the Word in the flesh, its beams spread over the whole race of man. But they are all focused, if I may so speak, and gathered to a point which burns as well as illuminates, in the historical manifestation of Jesus Christ in the flesh. That was the true Light which lighteth every man that cometh into the world.'

Next, he turns to the highest honour and the most imperative duty laid, not only upon mighty men and officials, but upon all on whose happy eyeballs this Light has shone, and into whose darkened hearts the joy and peace and purity of it have flowed, and he says, He was sent'--and they are sent--to bear witness of that Light.' It is the noblest function that a man can discharge. It is a function that is discharged by the very existence through the ages of a community which, generation after generation, subsists, and generation after generation manifests in varying degrees of brightness, and with various modifications of tint, the same light. There is the family character in all true Christians, with whatever diversities of idiosyncrasies, and national life or ecclesiastical distinctions. Whether it be Francis of Assisi or John Wesley, whether it be Thomas a Kempis or George Fox, the light is one that shines through these many-coloured panes of glass, and the living Church is the witness of a living Lord, not only before it, and behind it, and above it, but living in it. They are light' because they are irradiated by Him. They are light' because they are in the Lord.' But not only by the fact of the existence of such a community is the witness-bearing effected, but it comes as a personal obligation, with immense weight of pressure and immense possibilities of joy in the discharge of it, to every Christian man and woman.

What, then, is the witness that we all are bound to bear, and shall bear if we are true to our obligations and to our Lord? Mainly, dear brethren, the witness of experience. That a Christian man shall be able to stand up and say, I know this because I live it, and I testify to Jesus Christ because I for myself have found Him to be the life of my life, the Light of all my seeing, the joy of my heart, my home, and my anchorage'--that is the witness that is impregnable. And there is no better sign of the trend of Christian thought to-day than the fact that the testimony of experience is more and more coming to be recognised by thoughtful men and writers as being the sovereign attestation of the reality of the Light. I see' that is the proof that light has touched my eyeballs. And when a man can contrast, as some of us can, our present vision with our erstwhile darkness, then the evidence, like that of the sturdy blind man in the Gospels, who had nothing to say in reply to the subtleties and Rabbinical traps and puzzles but only I was blind; now I see'--his experience is likely to have the effect that it had in another miracle of healing: Beholding the man which was healed standing amongst them, they could say nothing against it.' I should think they could not.

But there is one thing that will always characterise the true witnesses to that Light, and that is self-suppression. Remember the beautiful, immovable humility of the Baptist about whom these texts were spoken: What sayest thou of thyself?' I am a Voice,' that is all. Art thou that Prophet?' No!' Art thou the Christ?' No! I am nothing but a Voice.' And remember how, when John's disciples tried to light the infernal fires of jealousy in his quiet heart by saying, He whom thou didst baptise, and to whom thou didst give witness'--He whom thou didst start on His career--is baptising,' poaching upon thy preserves, and all men come unto Him,' the only answer that he gave was, The friend of the Bridegroom'--who stands by in a quiet, dark corner--rejoices greatly because of the Bridegroom's voice.' Keep yourself out of sight, Christian teachers and preachers; put Christ in the front, and hide behind Him.

II. Now let me ask you to look at the other contrast that is suggested by our other text. The underived light and the kindled lamps.

It is possible to read the words of that second text thus--He was a lamp kindled and (therefore) shining.' But whether that be the meaning, or whether the usual rendering is correct, the emblem itself carries the same thought, for a lamp must be lit by contact with a light, and must be fed with oil, if its flame is to be sustained. And so the very metaphor-whatever the force of the ambiguous word--in its eloquent contrast between the Light and the lamp, suggests this thought, that the one is underived, self-fed, and therefore undying, and that the other owes all its flame to the touch of that uncreated Light, and burns brightly only on condition of its keeping up the contact with Him, and being fed continually from His stores of radiance.

I need not say more than a word with regard to the former member of that contrast suggested here. That unlit Light derives its brilliancy, according to the Scriptural teaching, from nothing but its divine union with the Father. So that long before there were eyes to see, there was the eradiation and outshining of the Father's glory. I do not enter into these depths, but this I would say, that what is called the originality' of Jesus is only explained when we reverently see in that unique life the shining through a pure humanity, as through a sheet of alabaster, of that underived, divine Light. Jesus is an insoluble problem to men who will not see in Him the Eternal Light which in the beginning was with God.' You find in Him no trace of gradual acquisition of knowledge, or of arguing or feeling His way to His beliefs. You find in Him no trace of consciousness of a great horizon of darkness encompassing the region where He sees light. You find in Him no trace of a recognition of other sources from which He has drawn any portion of His light. You find in Him the distinct declaration that His relation to truth is not the relation of men who learn, and grow, and acquire, and know in part; for, says He, I am the Truth.' He stands apart from us all, and above us all, in that He owes His radiance to none, and can dispense it to every man. The question which the puzzled Jews asked about Him, How knoweth this Man letters, having never learned?' may be widened out to all the characteristics of His human life. To me the only answer is: Thou art the King of glory, O Christ! Thou art the Everlasting Son of the Father.'

Dependent on Him are the little lights which He has lit, and in the midst of which He walks. Union with Jesus Christ--that Light'--is the condition of all human light. That is true over all regions, as I believe. The inspiration of the Almighty giveth understanding.' The candle of the Lord shines in every man, and that true Light lighteth every man that cometh into the world.' Thinker, student, scientist, poet, author, practical man--all of them are lit from the uncreated Source, and all of them, if they understand their own nature, would say, In Thy light do we see Light.'

But especially is this great thought true and exemplified within the limits of the Christian life. For the Christian to be touched with Christ's Promethean finger is to flame into light. And the condition of continuing to shine is to continue the contact which first illuminated. A break in the contact, of a finger's breadth, is as effectual as one of a mile. Let Christian men and women, if they would shine, remember, Ye are light in the Lord' and if we stray, and get without the circle of the Light, we pass into darkness, and ourselves cease to shine.

Brethren, it is threadbare truth, that the condition of Christian vitality and radiance is close and unbroken contact with Jesus Christ, the Source of all light. Threadbare; but if we lived as if we believed it, the Church would be revolutionised and the world illuminated; and many a smoking wick would flash up into a blazing torch. Let Christian people remember that the words of my text define no special privilege or duty of any official or man of special endowments, but that to all of us has been said, Ye are My witnesses,' and to all of us is offered the possibility of being burning and shining lights' if we keep ourselves close to that Light.

III. Lastly, the second of my texts suggests--the contrast between the Undying Light and the lamps that go out.

For a season ye were willing to rejoice in His light.' There is nothing in the present condition of the civilised and educated world more remarkable and more difficult for some people to explain than the contrast between the relation which Jesus Christ bears to the present age, and the relation which all other great names in the past--philosophers, poets, guides of men--bear to it. There is nothing in the world the least like the vividness, the freshness, the closeness, of the personal relation which thousands and thousands of people, with common sense in their heads, bear to that Man who died nineteen hundred years ago. All others pass, sooner or later, into the darkness. Thickening mists of oblivion, fold by fold, gather round the brightest names. But here is Jesus Christ, whom all classes of thinkers and social reformers have to reckon with to-day, who is a living power amongst the trivialities of the passing moment, and in whose words and in the teaching of whose life serious men feel that there lie undeveloped yet, and certainly not yet put into practice, principles which are destined to revolutionise society and change the world. And how does that come?

I am not going to enter upon that question; I only ask you to think of the contrast between His position, in this generation, to communities and individuals, and the position of all other great names which lie in the past. Why, it does not take more than a lifetime such as mine, for instance, to remember how the great lights that shone seventy years ago in English thinking and in English literature, have for the most part gone out, and what we young men thought to be bright particular stars, this new generation pooh-poohs as mere exhalations from the marsh or twinkling and uncertain tapers, and you will find their books in the twopenny-box at the bookseller's door. A cynical diplomatist, in one of our modern dramas, sums it up, after seeing the death of a revolutionary, I have known eight leaders of revolts.' And some of us could say, We have known about as many guides of men who have been forgotten and passed away.' His Name shall endure for ever. His name shall continue as long as the sun, and men shall be blessed in Him; all generations shall call Him blessed.' Even Shelley had the prophecy forced from him--

The moon of Mahomet Arose and it shall set, While blazoned as on heaven's eternal noon, The Cross leads generations on.'

We may sum up the contrast between the undying Light and the lamps that go out in the old words: They truly were many, because they were not suffered to continue by reason of death, but this Man, because He continueth ever . . . is able to save unto the uttermost them that come unto God through Him.'

So, brethren, when lamps are quenched, let us look to the Light. When our own lives are darkened because our household light is taken from its candlestick, let us lift up our hearts and hopes to Him that abideth for ever. Do not let us fall into the folly, and commit the sin, of putting our heart's affections, our spirit's trust, upon any that can pass and that must change. We need a Person whom we can clasp, and who never will glide from our hold. We need a Light uncreated, self-fed, eternal. Whilst ye have the Light, believe in the Light, that ye may be the children of light.'

THREE TABERNACLES'

The Word . . . dwelt among us.'--JOHN i. 14. . . . He that sitteth on the Throne shall dwell among them.'--REV. vii. 15.

. . . Behold, the Tabernacle of God is with men, and He will dwell with them.'--REV. xxi. 3.

The word rendered dwelt' in these three passages, is a peculiar one. It is only found in the New Testament--in this Gospel and in the Book of Revelation. That fact constitutes one of the many subtle threads of connection between these two books, which at first sight seem so extremely unlike each other; and it is a morsel of evidence in favour of the common authorship of the Gospel and of the Apocalypse, which has often, and very vehemently in these latter days of criticism, been denied.

The force of the word, however, is the matter to which I desire especially to draw attention. It literally means to dwell in a tent,' or, if we may use such a word, to tabernacle,' and there is no doubt a reference to the Tabernacle in which the divine Presence abode in the wilderness and in the land of Israel before the erection. In all three passages, then, we may see allusion to that early symbolical dwelling of God with man. The Word tabernacled among us' so is the truth for earth and time. He that sitteth upon the throne shall spread His tabernacle upon' the multitude which no man can number, who have made their robes white in the blood of the Lamb; that is the truth for the spirits of just men made perfect, the waiting Church, which expects the redemption of the body. God shall tabernacle with them' that is the truth for the highest condition of humanity, when the Tabernacle of God shall be with redeemed men in the new earth. Let us build three tabernacles,' one for the Incarnate Christ, one for the interspace between earth and heaven, and one for the culmination of all things. And it is to these three aspects of the one thought, set forth in rude symbol by the movable tent in the wilderness, that I ask you to turn now.

I. First, then, we have to think of that Tabernacle for earth. The Word was made flesh, and dwelt, as in a tent, amongst us.'

The human nature, the visible, material body of Jesus Christ, in which there enshrined itself the everlasting Word, which from the beginning was the Agent of all divine revelation, that is the true Temple of God. When we begin to speak about the special presence of Omnipresence in any one place, we soon lose ourselves, and get into deep waters of glory, where there is no standing. And I do not care to deal here with theological definitions or thorny questions, but simply to set forth, as the language of my text sets before us, that one transcendent, wonderful, all-blessed thought that this poor human nature is capable of, and has really once in the history of the world received into itself, the real, actual presence of the whole fulness of the Divinity. What must be the kindred and likeness between Godhood and manhood when into the frail vehicle of our humanity that wondrous treasure can be poured; when the fire of God can burn in the bush of our human nature, and that nature not be consumed? So it has been. In Him dwelleth all the fulness of the Godhead bodily.'

And when we come with our questions, How? In what manner? How can the lesser contain the greater? we have to be content with the recognition that the manner is beyond our fathoming, and to accept the fact, pressed upon our faith, that our hearts may grasp it and be at peace. God hath dwelt in humanity. The everlasting Word, who is the forthcoming of all the fulness of Deity into the realm of finite creatures, was made flesh and dwelt among us.

But the Tabernacle was not only the dwelling-place of God, it was also and, therefore, the place of Revelation of God. So in our text there follows, we beheld His glory.' As in the tent in the wilderness there hovered between the outstretched wings of the silent cherubim, above the Mercy-seat, the brightness of the symbolical cloud which was expressly named the glory of God,' and was the visible manifestation of His real presence; so John would have us think that in that lowly humanity, with its curtains and its coverings of flesh, there lay shrined in the inmost place the brightness of the light of the manifest glory of God. We beheld His glory.' The rapturous adoration of the remembrance overcomes him, and he breaks his sentence, reckless of grammatical connection, as the fulness of the blessed memory floods into his soul. That glory was as of the Only Begotten of the Father.' The manifestation of God in Christ is unique, as becomes Him who partakes of the nature of that God of whom He is the Representative and the Revealer.

And how did that glory make itself known to us? By miracle? Yes! As we read in the story of the first that Christ wrought, He manifested forth His glory and His disciples believed upon Him.' By miracle? Yes! As we read His own promise at the grave of Lazarus: Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?' But, blessed be His name, miracle is not the highest manifestation of Christ's glory and of God's. The uniqueness of the revelation of Christ's glory in God does not depend upon the deeds which He wrought. For, as the context goes on to tell, the Word which tabernacled among us was full of grace and truth,' and therein is the glory most gloriously revealed.

The lambent light of stooping love that shone forth warning and attracting in His gentle life, and the clear white beam of unmingled truth that streamed from the radiant purity of Christ's life, revealed God to hearts that pine for love and spirits that hunger for truth, as no others of God's self-revealing works have done. And that revelation of the glory of God in the fulness of grace and truth is the highest possible revelation. For the divinest thing in God is love, and the true glory of God' is neither some symbolical flashing light nor the pomp of mere power and majesty; nor even those inconceivable and incommunicable attributes which we christen with names like Omnipotence and Omnipresence and Infinitude, and the like. These are all at the fringes of the brightness. The true central heart and lustrous light of the glory of God lie In His love, and of that glory Christ is the unique Representative and Revealer, because He is the only Begotten Son, and full of grace and truth.'

Thus the Word tabernacled amongst us. And though the Tabernacle to outward seeming was covered by curtains and skins that hid all the glowing splendour within; yet in that lowly life that was lived in the body of His humiliation, and knew our limitations and our weaknesses, the glory of the Lord was revealed; and all flesh hath seen it together' and acknowledged the divine Presence there.

Still further the Tabernacle was the place of sacrifice. So in the tabernacle of His flesh Jesus offered up the one sacrifice for sins for ever. In the offering up of His human life in continuous obedience, and in the offering up of His body and blood in the bitter Passion of the Cross, He brought men nigh unto God.

Therefore, because of all these things, because the Tabernacle is the dwelling-place of God, the place of revelation, and the place of sacrifice, therefore, finally is it the meeting-place betwixt God and man. In the Old Testament it is always called by the name which our Revised Version has accurately substituted for tabernacle of the congregation,' namely tent of meeting.' The correctness of that rendering and the meaning of the name are established by several passages in the Old Testament, as for instance, There I will meet with you, to speak there unto thee, and there I will meet with the children of Israel.' So in Christ, who by His Incarnation lays His hand upon both, God touches man and man touches God. We who are afar off are made nigh, and in that true tabernacle which the Lord pitched and not man' we meet God and are glad.

And so the word was flesh, and wrought With human hands the creed of creeds, In loveliness of perfect deeds.'

The temple for earth is the temple of His body.'

II. We have the Tabernacle for the Heavens.

In the context of our second passage we have a vision of the great multitude redeemed out of all nations and kindreds, standing before the Throne and before the Lamb, arrayed in white robes, and palms in their hands.' The palms in their hands give important help towards understanding the vision. As has been often remarked, there are no heathen emblems in the Book of the Apocalypse. All its metaphors move within the circle of Jewish experiences and facts. So that we are not to think of the Roman palm of victory, but of the Jewish palm which was borne at the Feast of Tabernacles. What was the Feast of Tabernacles? A festival established on purpose to recall to the minds and to the gratitude of the Jews settled in their own land the days of their wandering in the wilderness. Part of the ritual of it was that during its celebration they builded for themselves booths or tabernacles of leaves and boughs of trees, under which they dwelt, thus reminding themselves of their nomad condition.

Now what beauty and power it gives to the word of my text, if we take in this allusion to the Jewish festival! The great multitude bearing the palms are keeping the feast, memorial of past wilderness wanderings; and He that sitteth on the throne shall spread His tabernacle above them,' as the word might be here rendered. That is to say, He Himself shall build and be the tent in which they dwell; He Himself shall dwell with them in it. He Himself, in closer union than can be conceived of here, shall keep them company during that feast.

What a thought of that condition--the condition as I believe represented in this vision--of the spirits of the just made perfect, who wait for the adoption, to wit, the resurrection of the body,' is given us if we take this point of view to interpret the whole lovely symbolism. It is all a time of glad, grateful remembrance of the wilderness march. It is all a time in which festal joys shall be theirs, and the memory of the trials and the weariness and the sorrow and the solitude that are past shall deepen to a more exquisite poignancy of delight, the rest and the fellowship and the felicity of that calm Presence, and God Himself shall spread His tent above them, lodge with them, and they with Him.

And so, dear brethren, rest in that assurance, that though we know so little of that state, we know this: Absent from the body, present with the Lord,' and that the happy company who bear the palms shall dwell in God, and God in them.

III. And now, lastly, look at that final vision which we have in these texts, which we may call the Tabernacle for the renewed earth.

I do not pretend to interpret the scenery and the setting of these Apocalyptic visions with dogmatic confidence, but it seems to me as if the emblems of this final vision coincide with dim hints in many other portions of Scripture; to the effect that some cosmical change having passed upon this material world in which we dwell, it, in some regenerated form, shall be the final abode of a regenerated and redeemed humanity. That, I think, is the natural interpretation of a great deal of Scriptural teaching.

For that highest condition there is set forth this as the all-sufficing light upon it. Behold, the Tabernacle of God is with men, and He will tabernacle with them.' The climax and the goal of all the divine working, and the long processes of God's love for, and discipline of, the world, are to be this, that He and men shall abide together in unity and concord. That is God's wish from the beginning. We read in one of the profound utterances of the Book of Proverbs how from of old the delights' of the Incarnate Wisdom which foreshadowed the Incarnate Word were with the sons of men.' And, at the close of all things, when the vision of this final chapter shall be fulfilled, God will say, settling Himself in the midst of a redeemed humanity, Lo! here will I dwell, for I have desired it. This is My rest for ever.' He will tabernacle with men, and men with Him.

We know not, and never shall know until experience strips the bandages from our eyes, what new methods of participation of the divine nature, and new possibilities of intimacy and intercourse with Him may be ours when the veils of flesh and sense and time have all dropped away. New windows may be opened in our spirits, from which we shall perceive new aspects of the divine character. New doors may be opened in our souls, from out of which we may pass to touch parts of His nature, all impalpable and inconceivable to us now. And when all the veils of a discordant moral nature are taken away, and we are pure, then we shall see, then we shall draw nigh to God. The thing that chiefly separates man from God is man's sin. When that is removed, the centrifugal force which kept our tiny orb apart from the great central sun being withdrawn, we shall, as it were, fall into the brightness and be one, not losing our sense of individuality, which would be to lose all the blessedness, but united with Him in a union far more intimate than earth can parallel. The Tabernacle of God shall be with men, and He will tabernacle with them.'

Do not let us forget that this highest and ultimate hope that is held forth here, of the union and communion, perfect and perpetual, of humanity with God, does not sweep aside Jesus Christ. For through all eternity the Everlasting Word, the Christ who bears our nature in its glorified form, or, rather, whose nature in its glorified form we shall bear, is the Medium of Revelation, and the Medium of communication between man and God.

I saw no Temple therein,' says this final vision of the Apocalypse, but God Almighty and the Lamb,' and these are the Temples thereof. Therefore through eternity God shall tabernacle with men, as He does tabernacle with us now through Him, in whom dwelleth as in its perennial habitation, all the fulness of the Godhead bodily.'

So we have the three tabernacles, for earth, for heaven, for the renewed earth; and these three, if I may say so, are like the triple division of that ancient Tabernacle in the wilderness: the Outer Court; the Holy Place; the Holiest of all. Let us enter into that outer court, and abide and commune with that God who comes near to us, revealing, forgiving, in the person of His Son, and then we shall pass from court to court, and go from strength to strength, until every one of us in Zion appear before God' and enter into the Holiest of all, where within the veil' we shall receive splendours of revelation undreamed of here, and enjoy depths of communion to which the selectest moments of fellowship with God on earth are shallow and poor.

THE FULNESS OF CHRIST

And of His fulness have all we received, and grace for grace.'--JOHN i. 16.

What a remarkable claim that is which the Apostle here makes for his Master! On the one side he sets His solitary figure as the universal Giver; on the other side are gathered the whole race of men, recipients from Him. As in the wilderness the children of Israel clustered round the rock from which poured out streams, copious enough for all the thirsty camp, John, echoing his Master's words, If any man thirst, let him come unto Me and drink,' here declares Of His fulness have all we received.'

I. Notice, then, the one ever full Source.

The words of my text refer back to those of the fourteenth verse: The Word was made flesh and dwelt among us, full of grace and truth.' And of His fulness have all we received.' The fulness' here seems to mean that of which the Incarnate Word was full, the grace and truth' which dwelt without measure in Him; the unlimited and absolute completeness and abundance of divine powers and glories which tabernacled' in Him. And so the language of my text, both verbally and really, is substantially equivalent to that of the Apostle Paul. In Him dwelleth all the fulness of the Godhead bodily; and ye are complete in Him.' The whole infinite Majesty, and inexhaustible resources of the divine nature, were incorporated and insphered in that Incarnate Word from whom all men may draw.

There are involved in that thought two ideas. One is the unmistakable assertion of the whole fulness of the divine nature as being in the Incarnate Word, and the other is that the whole fulness of the divine nature dwells in the Incarnate Word in order that men may get at it.

The words of my text go back, as I said, to the previous verse; but notice what an advance upon that previous verse they present to us. There we read, We beheld His glory.' To behold is much, but to possess is more. It is much to say that Christ comes to manifest God, but that is a poor, starved account of the purpose of His coming, if that is all you have to say. He comes to manifest Him. Yes! but He comes to communicate Him, not merely to dazzle us with a vision, not merely to show us Him as from afar, not merely to make Him known to understanding or to heart; but to bestow--in no mere metaphor, but in simple, literal fact--the absolute possession of the divine nature. We beheld His glory' is a reminiscence that thrills the Evangelist, though half a century has passed since the vision gleamed upon his eyes; but of His fulness have all we received' is infinitely and unspeakably more. And the manifestation was granted that the possession might be sure, for this is the very centre and heart of Christianity, that in Him who is Christianity God is not merely made known, but given; not merely beheld, but possessed.

In order that that divine fulness might belong to us there was needed that the Word should be made flesh; and there was further needed that incarnation should be crowned by sacrifice, and that life should be perfected in death. The alabaster box had to be broken before the house could be filled with the odour of the ointment. If I may so say, the sack, the coarse-spun sack of Christ's humanity, had to be cut asunder in order that the wealth that was stored in it might be poured into our hands. God came near us in the life, but God became ours in the death, of His dear Son. Incarnation was needed for that great privilege--we beheld His glory' but the Crucifixion was needed in order to make possible the more wondrous prerogative: Of His fulness have all we received.' God gives Himself to men in the Christ whose life revealed and whose death imparted Him to the world.

And so He is the sole Source. All men, in a very real sense, draw from His fulness. In Him was life, and the life was the light of men.' The life of the body and the life of the spirit willing, knowing, loving, all which makes life into light, all comes to us through that everlasting Word of God. And when that Word has become flesh and dwelt among us,' His gifts are not only the gifts of light and life, which all men draw from Him, but the gifts of grace and truth which all those who love Him receive at His hands. His gifts, like the water from some fountain, may flow underground into many of the pastures of the wilderness; and many a man is blessed by them who knows not from whence they come. It is He from whom all the truth, all the grace which illuminates and blesses humanity, flow into all lands in all ages.

II. Consider, then, again, the many receivers from the one Source. Of His fulness have all we received.'

Observe, we are not told definitely what it is that we receive. If we refer back to words in a previous verse, they may put us on the right track for answering the question, What is it that we get? He came unto His own,' says verse 11, and His own received Him not; but as many as received Him, to them gave He power,' etc. That answers the question, What do we receive? Christ is more than all His gifts. All His gifts are treasured up in Him and inseparable from Him. We get Jesus Christ Himself.

The blessings that we receive may be stated in many different ways. You may say we get pardon, purity, hope, joy, the prospect of Heaven, power for service; all these and a hundred more designations by which we might describe the one gift. All these are but the consequences of our having got the Christ within our hearts. He does not give pardon and the rest, as a king might give pardon and honours, a thousand miles off, bestowing it by a mere word, upon some criminal, but He gives all that He gives because He gives Himself. The real possession that we receive is neither more nor less than a loving Saviour, to enter our spirits and abide there, and be the spirit of our spirits, and the life of our lives.

Then, notice the universality of this possession. John has said, in the previous words, We beheld His glory.' He refers there, of course, to the comparatively small circle of the eye-witnesses of our Master's life; who, at the time when he wrote, must have been very, very few in number. They had had the prerogative of seeing with their eyes and handling with their hands the Word of life that was manifested unto us' and with that prerogative the duty of bearing witness of Him to the rest of men. But in the receiving,' John associates with himself, and with the other eyewitnesses, all those who had listened to their word, and had received the truth in the love of it. We beheld' refers to the narrower circle; we all received' to the wider sweep of the whole Church. There is no exclusive class, no special prerogative. Every Christian man, the weakest, the lowliest, the most uncultured, rude, ignorant, foolish, the most besotted in the past, who has wandered furthest away from the Master; whose spirit has been most destitute of all sparks of goodness and of God--receives from out of His fulness. If any man have not the Spirit of Christ he is none of His.' And every one of us, if we will, may have dwelling in our hearts, in the greatness of His strength, in the sweetness of His love, in the clearness of His illuminating wisdom, the Incarnate Word, the Comforter, the All-in-all whom we all receive.'

And, as I said, that word all' might have even a wider extension without going beyond the limits of the truth. For on the one side there stands Christ, the universal Giver; and grouped before Him, in all attitudes of weakness and of want, is gathered the whole race of mankind. And from Him there pours out a stream copious enough to supply all the necessities of every human soul that lives to-day, of every human soul that has lived in the past, of every one that shall live in the future. There is no limit to the universality except only the limit of the human will: Whosoever will, let him take the water of life freely.'

Think of that solitary figure of the Christ reared up, as it were, before the whole race of man, as able to replenish all their emptiness with His fulness, and to satisfy all their thirst with His sufficiency. Dear brother! you have a great gaping void in your heart--an aching emptiness there, which you know better than I can tell you. Look to Him who can fill it and it shall be filled. He can supply all your wants as He can supply all the wants of every soul of man. And after generations have drawn from Him, the water will not have sunk one hairsbreadth in the great fountain, but there will be enough for all coming eternities as there has been enough for all past times. He is like His own miracle--the thousands are gathered on the grass, they do all eat and are filled.' As their necessities required the bread was multiplied, and at the last there was more left than there had seemed to be at the beginning. So of His fulness have all we received' and after a universe has drawn from it, for an Eternity, the fulness is not turned into scantiness or emptiness.

III. And so, lastly, notice the continuous flow from the inexhaustible Source. Of His fulness have all we received, and grace for grace.'

The word for' is a little singular. Of course it means instead of, in exchange for; and the Evangelist's idea seems to be that as one supply of grace is given and used, it is, as it were, given back to the Bestower, who substitutes for it a fresh and unused vessel, filled with new grace. He might have said, grace upon grace; one supply being piled upon the other. But his notion is, rather, one supply given in substitution for the other, new lamps for old ones.'

Just as a careful gardener will stand over a plant that needs water, and will pour the water on the surface until the earth has drunk it up, and then add a little more; so He gives step by step, grace for grace, an uninterrupted bestowal, yet regulated according to the absorbing power of the heart that receives it. Underlying that great thought are two things: the continuous communication of grace, and the progressive communication of grace. We have here the continuous communication of grace. God is always pouring Himself out upon us in Christ. There is a perpetual out flow from Him to us: if there is not a perpetual inflow into us from Him it is our fault, and not His. He is always giving, and His intention is that our lives shall be a continual reception. Are they? How many Christian men there are whose Christian lives at the best are like some of those Australian or Siberian rivers; in the dry season, a pond here, a stretch of sand, waterless and barren there, then another place with a drop of muddy water in some hollow, and then another stretch of sand, and so on. Why should not the ponds be linked together by a flashing stream? God is always pouring Himself out; why do we not always take Him in?

There is but one answer, and the answer is, that we do not fulfil the condition, which condition is simple faith. As many as received Him, to them gave He power to become the sons of God; even to them that believed on His name.' Faith is the condition of receiving, and wherever there is a continuous trust there will be an unbroken grace; and wherever there are interrupted gifts it is because there has been an intermitted trust in Him. Do not let your lives be like some dimly lighted road, with a lamp here, and a stretch of darkness, and then another twinkling light; let the light run all along the side of your path, because at every moment your heart is turning to Christ with trust. Make your faith continuous, and God will make His grace incessant, and out of His fulness you will draw continual supplies of needed strength.

But not only have we here the notion of continuous, but also, as it seems to me, of progressive gifts. Each measure of Christ received, if we use it aright, makes us capable of possessing more of Christ. And the measure of our capacity is the measure of His gift, and the more we can hold the more we shall get. The walls of our hearts are elastic, the vessel expands by being filled out; it throbs itself wider by desire and faith. The wider we open our mouths the larger will be the gift that God puts into them. Each measure and stage of grace utilised and honestly employed will make us capable and desirous, and, therefore, possessors, of more and more of the grace that He gives. So the ideal of the Christian life, and God's intention concerning us, is not only that we should have an uninterrupted, but a growing possession, of Christ and of His grace.

Is that the case with you, my friend? Can you hold more of God than you could twenty years ago? Is there any more capacity in your soul for more of Christ than there was long, long ago? If there is you have more of Him; if you have not more of Him it is because you cannot contain more; and you cannot contain more because you have not desired more, and because you have been so wretchedly unfaithful in your use of what you had. The ideal is, they go from strength to strength,' and the end of that is, every one of them appeareth before God.'

So, dear brother, as the dash of the waves will hollow out some little indentation on the coast, and make it larger and larger until there is a great bay, with its headlands miles apart, and its deep bosom stretching far into the interior, and all the expanse full of flashing waters and leaping waves, so the giving Christ works a place for Himself in a man's heart, and makes the spirit which receives and faithfully uses the gifts which He brings, capable of more of Himself, and fills the widened space with larger gifts and new grace.

Only remember the condition of having Him is trusting to His name and longing for His presence. If any man open the door I will come in.' We have Him if we trust Him. That trust is no mere passive reception, such as is the case with some empty jar which lies open-mouthed on the shore and lets the sea wash into it and out of it, as may happen. But the receive' of our text might be as truly rendered take.' Faith is an active taking, not a passive receiving. We must lay hold on eternal life.' Faith is the hand that grasps the offered gift, the mouth that feeds upon the bread of God, the voice that says to Christ, Come in, Thou blessed of the Lord; why standest Thou without?' Such a faith alone brings us into vital connection with Jesus. Without it, you will be none the richer for all His fulness, and may perish of famine in the midst of plenty, like a man dying of hunger outside the door of a granary. They who believe take the Saviour who is given, and they who take receive, and they who receive obtain day by day growing grace from the fulness of Christ, and so come ever nearer to the realisation of the ultimate purpose of the Father, that they should be filled with all the fulness of God.'

GRACE AND TRUTH

The law was given by Moses, but grace and truth came by Jesus Christ.'--JOHN i. 17.

There are scarcely any traces, in the writings of the Apostle John, of that great controversy as to the relation of the Law and the Gospel which occupied and embittered so much of the work of the Apostle Paul. We have floated into an entirely different region in John's writings. The old controversies are dead--settled, I suppose, mainly by Paul's own words, and also to a large extent by the logic of events. This verse is almost the only one in which John touches upon that extinct controversy, and here the Law is introduced simply as a foil to set off the brightness of the Gospel. All artists know the value of contrast in giving prominence. A dark background flashes up brighter colours into brilliancy. White is never so white as when it is relieved against black. And so here the special preciousness and distinctive peculiarities of what we receive in Christ are made more vivid and more distinct by contrast with what in old days was given by Moses.'

Every word in this verse is significant. Law' is set against grace and truth.' It was given' they came.' Moses is contrasted with Christ. So we have a threefold antithesis as between Law and Gospel: in reference to their respective contents; in reference to the manner of their communication; and in reference to the person of their Founders. And I think, if we look at these three points, we shall get some clear apprehension of the glories of that Gospel which the Apostle would thereby commend to our affection and to our faith.

I. First of all, then, we have here the special glory of the contents of the Gospel heightened by the contrast with Law.

Law has no tenderness, no pity, no feeling. Tables of stone and a pen of iron are its fitting vehicles. Flashing lightnings and rolling thunders symbolise the fierce light which it casts upon men's duty and the terrors of its retribution. Inflexible, and with no compassion for human weakness, it tells us what we ought to be, but it does not help us to be it. It binds heavy burdens, and grievous to be borne,' upon men's consciences, but puts not forth the tip of a finger' to enable men to bear them. And this is true about law in all forms, whether it be the Mosaic Law, or whether it be the law of our own country, or whether it be the laws written upon men's consciences. These all partake of the one characteristic, that they help nothing to the fulfilment of their own behests, and that they are barbed with threatenings of retribution. Like some avenging goddess, law comes down amongst men, terrible in her purity, awful in her beauty, with a hard light in her clear grey eyes--in the one hand the tables of stone, bearing the commandments which we have broken, and in the other a sharp two-edged sword.

And this is the opposite of all that comes to us in the Gospel. The contrast divides into two portions. The Law' is set against grace and truth.' Let us look at these two in order.

What we have in Christ is not law, but grace. Law, as I said, has no heart; the meaning of the Gospel is the unveiling of the heart of God. Law commands and demands; it says: This shalt thou do, or else--' and it has nothing more that it can say. What is the use of standing beside a lame man, and pointing to a shining summit, and saying to him, Get up there, and you will breathe a purer atmosphere'? He is lying lame at the foot of it. There is no help for any soul in law. Men are not perishing because they do not know what they ought to do. Men are not bad because they doubt as to what their duty is. The worst man in the world knows a great deal more of what he ought to do than the best man in the world practises. So it is not for want of precepts that so many of us are going to destruction, but it is for want of power to fulfil the precepts.

Grace is love giving. Law demands, grace bestows. Law comes saying Do this,' and our consciences respond to the imperativeness of the obligation. But grace comes and says, I will help thee to do it.' Law is God requiring; grace is God bestowing. Give what Thou commandest, and then command what Thou wilt.'

Oh, brethren! we have all of us written upon the fleshly tablets of our hearts solemn commandments which we know are binding upon us; and which we sometimes would fain keep, but cannot. Is this not a message of hope and blessedness that comes to us? Grace has drawn near in Jesus Christ, and a giving God, who bestows upon us a life that will unfold itself in accordance with the highest law, holds out the fulness of His gift in that Incarnate Word. Law has no heart; the Gospel is the unveiling of the heart of God. Law commands; grace is God bestowing Himself.

And still further, law condemns. Grace is love that bends down to an evildoer, and deals not on the footing of strict retribution with the infirmities and the sins of us poor weaklings. And so, seeing that no man that lives but hears in his heart an accusing voice, and that every one of us knows what it is to gaze upon lofty duties that we have shrunk from, upon plain obligations from the yoke of which we have selfishly and cowardly withdrawn our necks; seeing that every man, woman, and child listening to me now has, lurking in some corner of their hearts, a memory that only needs to be quickened to be a torture, and deeds that only need to have the veil drawn away from them to terrify and shame them--oh! surely it ought to be a word of gladness for every one of us that, in front of any law that condemns us, stands forth the gentle, gracious form of the Christ that brings pardon, and the grace of God that bringeth salvation unto all men.' Thank God! law needed to be given,' but it was only the foundation on which was to be reared a better thing. The law was given By Moses'--a schoolmaster,' as conscience is to-day, to bring us to Christ' by whom comes the grace that loves, that stoops, that gives, and that pardons.

Still further, there is another antithesis here. The Gospel which comes by Christ is not law, but truth. The object of law is to regulate conduct, and only subordinately to inform the mind or to enlighten the understanding. The Mosaic Law had for its foundation, of course, a revelation of God. But that revelation of God was less prominent, proportionately, than the prescription for man's conduct. The Gospel is the opposite of this. It has for its object the regulation of conduct; but that object is less prominent, proportionately, than the other, the manifestation and the revelation of God. The Old Testament says Thou shalt' the New Testament says God is.' The Old was Law; the New is Truth.

And so we may draw the inference, on which I do not need to dwell, how miserably inadequate and shallow a conception of Christianity that is which sets it forth as being mainly a means of regulating conduct, and how false and foolish that loose talk is that we hear many a time.--Never mind about theological subtleties; conduct is the main thing.' Not so. The Gospel is not law; the Gospel is truth. It is a revelation of God to the understanding and to the heart, in order that thereby the will may be subdued, and that then the conduct may be shaped and moulded. But let us begin where it begins, and let us remember that the morality of the New Testament has never long been held up high and pure, where the theology of the New Testament has been neglected and despised. The law came by Moses; truth came by Jesus Christ.'

But, still further, let me remind you that, in the revelation of a God who is gracious, giving to our emptiness and forgiving our sins--that is to say, in the revelation of grace--we have a far deeper, nobler, more blessed conception of the divine nature than in law. It is great to think of a righteous God, it is great and ennobling to think of One whose pure eyes cannot look upon sin, and who wills that men should live pure and noble and Godlike lives. But it is far more and more blessed, transcending all the old teaching, when we sit at the feet of the Christ who gives, and who pardons, and look up into His deep eyes, with the tears of compassion shining in them, and say: Lo! This is our God! We have waited for Him and He will save us.' That is a better truth, a deeper truth than prophets and righteous men of old possessed; and to us there has come, borne on the wings of the mighty angel of His grace, the precious revelation of the Father-God whose heart is love. The law was given by Moses,' but brighter than the gleam of the presence between the Cherubim is the lambent light of gentle tenderness that shines from the face of Jesus Christ. Grace, and therefore truth, a deeper truth, came by Him.

And, still further, let me remind you of how this contrast is borne out by the fact that all that previous system was an adumbration, a shadow and a premonition of the perfect revelation that was to come. Temple, priest, sacrifice, law, the whole body of the Mosaic constitution of things was, as it were, a shadow thrown along the road in advance by the swiftly coming King. The shadow fell before Him, but when He came the shadow disappeared. The former was a system of types, symbols, pictures. Here is the reality that antiquates and fulfils and transcends them all. The law was given by Moses; grace and truth came by Jesus Christ.'

II. Now, secondly, look at the other contrast that is here, between giving and coming.

I do not know that I have quite succeeded in making clear to my own mind the precise force of this antithesis. Certainly there is a profound meaning if one can fathom it; perhaps one might put it best in something like the following fashion.

The word rendered came' might be more correctly translated became,' or came into being.' The law was given; grace and truth came to be.

Now, what do we mean when we talk about a law being given? We simply mean, I suppose, that it is promulgated, either in oral or in written words. It is, after all, no more than so many words. It is given when it is spoken or published. It is a verbal communication at the best. But grace and truth came to be.' They are realities; they are not words. They are not communicated by sentences, they are actual existences; and they spring into being as far as man's historical possession and experience of them are concerned--they spring into being in Jesus Christ, and through Him they belong to us all. Not that there was no grace, no manifest lore of God, in the world, nor any true knowledge of Him before the Incarnation, but the earlier portions of this chapter remind us that all of grace, however restrained and partial, that all of truth, however imperfect and shadowy it may have been, which were in the world before Christ came, were owing to the operation of that Eternal Word Who became flesh and dwelt among us,' and that these, in comparison with the affluence and the fulness and the nearness of grace and truth after Christ's coming, were so small and remote that it is not an exaggeration to say that, as far as man's possession and experience of them are concerned, the giving love of God and the clear and true knowledge of His deep heart of tenderness and grace, sprang into being with the historical manifestation of Jesus Christ the Lord.

He comes to reveal by no words. His gift is not like the gift that Moses brought down from the mountain, merely a writing upon tables; His gift is not the letter of an outward commandment, nor the letter of an outward revelation. It is the thing itself which He reveals by being it. He does not speak about grace, He brings it; He does not show us God by His words, He shows us God by His acts. He does not preach about Him, but He lives Him, He manifests Him. His gentleness, His compassion, His miracles, His wisdom, His patience, His tears, His promises; all these are the very Deity in action before our eyes; and instead of a mere verbal revelation, which is so imperfect and so worthless, grace and truth, the living realities, are flashed upon a darkened world in the face of Jesus Christ. How cold, how hard, how superficial, in comparison with that fleshly table of the heart of Christ on which grace and truth were written, are the stony tables of law, which bore after all, for all their majesty, only words which are breath and nothing besides.

III. And so, lastly, look at the contrast that is drawn here between the persons of the Founders.

I do not suppose that we are to take into consideration the difference between the limitations of the one and the completeness of the other. I do not suppose that the Apostle was thinking about the difference between the reluctant service of the Lawgiver and the glad obedience of the Son; or between the passion and the pride that sometimes marred Moses' work, and the continual calmness and patient meekness that perfected the sacrifice of Jesus. Nor do I suppose that there flashed before his memory the difference between that strange tomb where God buried the prophet, unknown of men, in the stern solitude of the desert, true symbol of the solemn mystery and awful solitude with which the law which we have broken invests death, to our trembling consciences, and the grave in the garden with the spring flowers bursting round it, and visited by white-robed angels, who spoke comfort to weeping friends, true picture of what His death makes the grave for all His followers.

But I suppose he was mainly thinking of the contrast between the relation of Moses to his law, and of Christ to His Gospel. Moses was but a medium. His personality had nothing to do with his message. You may take away Moses, and the law stands all the same. But Christ is so interwoven with Christ's message that you cannot rend the two apart; you cannot have the figure of Christ melt away, and the gift that Christ brought remain. If you extinguish the sun you cannot keep the sunlight; if you put away Christ in the fulness of His manhood and of His divinity, in the power of His Incarnation and the omnipotence of His cross--if you put away Christ from Christianity, it collapses into dust and nothingness.

So, dear brethren, do not let any of us try that perilous experiment. You cannot melt away Jesus and keep grace and truth. You cannot tamper with His character, with His nature, with the mystery of His passion, with the atoning power of His cross, and preserve the blessings that He has brought to the world. If you want the grace which is the unveiling of the heart of God, the gift of a giving God and the pardon of a forgiving Judge; or if you want the truth, the reality of the knowledge of Him, you can only get them by accepting Christ. I am the Truth, and the Way, and the Life.' There is a law given which gives life,' and righteousness is by that law.' There is a Person who is the Truth, and our knowledge of the truth is through that Person, and through Him alone. By humble faith receive Him into your hearts, and He will come bringing to you the fulness of grace and truth.

THE WORLD'S SIN-BEARER

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.'--JOHN i. 29.

Our Lord, on returning from His temptation in the wilderness, came straight to John the Baptist. He was welcomed with these wonderful and rapturous words, familiarity with which has deadened our sense of their greatness. How audacious they would sound to some of their first hearers! Think of these two, one of them a young Galilean carpenter, to whom His companion witnesses and declares that He is of worldwide and infinite significance. It was the first public designation of Jesus Christ, and it throws into exclusive prominence one aspect of His work.

John the Baptist summing up the whole of former revelation which concentrated in Him, pointed a designating finger to Jesus and said, That is He!' My text is the sum of all Christian teaching ever since. My task, and that of all preachers, if we understand it aright, is but to repeat the same message, and to concentrate attention on the same fact--The Lamb of God which taketh away the sin of the world.' It is the one thing needful for you, dear friend, to believe. It is the truth that we all need most of all. There is no reason for our being gathered together now, except that I may beseech you to behold for yourselves the Lamb of God which takes away the world's sin.

I. Now let me ask you to note, first, that Jesus Christ is the world's sin-bearer.

The significance of the first clause of my text, the Lamb of God,' is deplorably weakened if it is taken to mean only, or mainly, that Jesus Christ, in the sweetness of His human nature, is gentle and meek and patient and innocent and pure. It does mean all that, thank God! But it was no mere description of Christ's disposition which John the Baptist conceived himself to be uttering, as is clear by the words that follow in the next clause. His reason for selecting (under divine guidance, as I believe) that image of the Lamb of God,' went a great deal deeper than anything in the temper of the Person of whom he was speaking. Many streams of ancient prophecy and ritual converge upon this emblem, and if we want to understand what is meant by the designation the Lamb of God,' we must not content ourselves with the sentimentalisms which some superficial teachers have supposed to exhaust the significance of the expression; but we must submit to be led back by John, who was the summing up of all the ancient Revelation, to the sources in that Revelation from which he drew this metaphor.

First and chiefest of these, as I take it, are the words which no Jew ever doubted referred to the Messiah, until after He had come, and the Rabbis would not believe in Him, and so were bound to hunt up another interpretation--I mean the great words in the prophecy which, I suppose, is familiar to most of us, where there are found two representations, one, He was led as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth' and the other, still more germane to the purpose of my text, the Lord hath laid on Him the iniquity of us all. . . . By His knowledge shall He justify many, for He shall bear their iniquities.' John the Baptist, looking back through the ages to that ancient prophetic utterance, points to the young Man standing by his side, and says, There it is fulfilled.'

But the prophetic symbol of the Lamb, and the thought that He bore the iniquity of the many, had their roots in the past, and pointed back to the sacrificial lamb, the lamb of the daily sacrifice, and especially to the lamb slain at the Passover, which was an emblem and sacrament of deliverance from bondage. Thus the conceptions of vicarious suffering, and of a death which is a deliverance, and of blood which, sprinkled on the doorposts, guards the house from the destroying angel, are all gathered into these words.

Nor do these exhaust the sources of this figure, as it comes from the venerable and sacred past. For when we read the Lamb of God,' who is there that does not recognise, unless his eyes are blinded by obstinate prejudice, a glance backward to that sweet and pathetic story when the father went up with his son to the top of Mount Moriah, and to the boy's question, Where is the lamb?' answered, My son, God Himself will provide the lamb!' John says, Behold the Lamb that God has provided, the Sacrifice, on whom is laid a world's sins, and who bears them away.'

Note, too, the universality of the power of Christ's sacrificial work. John does not say the sins,' as the Litany, following an imperfect translation, makes him say. But he says, the sin of the world,' as if the whole mass of human transgression was bound together, in one black and awful bundle, and laid upon the unshrinking shoulders of this better Atlas who can bear it all, and bear it all away. Your sin, and mine, and every man's, they were all laid upon Jesus Christ.

Now remember, dear brethren, that in this wondrous representation there lie, plain and distinct, two things which to me, and I pray they may be to you, are the very foundation of the Gospel to which we have to trust. One is that on Christ Jesus, in His life and in His death, were laid the guilt and the consequences of a world's sin. I do not profess to be ready with an explanation of how that is possible. That it is a fact I believe, on the authority of Christ Himself and of Scripture; that it is inconsistent with the laws of human nature may be asserted, but never can be proved. Theories manifold have been invented in order to make it plain. I do not know that any of them have gone to the bottom of the bottomless. But Christ in His perfect manhood, wedded, as I believe it is, to true divinity, is capable of entering into--not merely by sympathy, though that has much to do with it--such closeness of relation with human kind, and with every man, as that on Him can be laid the iniquity of us all.

Oh, brethren! what was the meaning of I have a baptism to be baptized with,' unless the cold waters of the flood into which He unshrinkingly stepped, and allowed to flow over Him, were made by the gathered accumulation of the sins of the whole world? What was the meaning of the agony in Gethsemane? What was the meaning of that most awful word ever spoken by human lips, in which the consciousness of union with, and of separation from, God, were so marvellously blended, My God! my God! why hast Thou forsaken Me?' unless the Guiltless was then loaded with the sins of the world, which rose between Him and God?

Dear friends, it seems to me that unless this transcendent element be fairly recognised as existing in the passion and death of Jesus Christ, His demeanour when He came to die was far less heroic and noble and worthy of imitation than have been the deaths of hundreds of people who drew all their strength to die from Him. I do not venture to bring a theory, but I press upon you the fact, He bears the sins of the world, and in that awful load are yours and mine.

There is the other truth here, as clearly, and perhaps more directly, meant by the selection of the expression in my text, that the Sin-bearer not only carries, but carries away, the burden that is laid upon Him. Perhaps there may be a reference--in addition to the other sources of the figure which I have indicated as existing in ritual, and prophecy, and history--there may be a reference in the words to yet another of the eloquent symbols of that ancient system which enshrined truths that were not peculiar to any people, but were the property of humanity. You remember, no doubt, the singular ceremonial connected with the scapegoat, and many of you will recall the wonderful embodiment of it given by the Christian genius of a modern painter. The sins of the nation were symbolically laid upon its head, and it was carried out to the edge of the wilderness and driven forth to wander alone, bearing away upon itself into the darkness and solitude--far from man and far from God--the whole burden of the nation's sins. Jesus Christ takes away the sin which He bears, and there is, as I believe, only one way by which individuals, or society, or the world at large, can thoroughly get rid of the guilt and penal consequences and of the dominion of sin, and that is, by beholding the Lamb of God that takes upon Himself, that He may carry away out of sight, the sin of the world. So much, then, for the first thought that I wish to suggest to you.

II. Now let me ask you to look with me at a second thought, that such a world's Sin-bearer is the world's deepest need.

The sacrifices of every land witness to the fact that humanity all over the world, and through all the ages, and under all varieties of culture, has been dimly conscious that its deepest need was that the fact of sin should be dealt with. I know that there are plenty of modern ingenious ways of explaining the universal prevalence of an altar and a sacrifice, and the slaying of innocent creatures, on other grounds, some of which I think it is not uncharitable to suppose are in favour mainly because they weaken this branch of the evidence for the conformity of Christian truth with human necessities. But notwithstanding these, I venture to affirm, with all proper submission to wiser men, that you cannot legitimately explain the universal prevalence of sacrifice, unless you take into account as one--I should say the main--element in it, this universally diffused sense that things are wrong between man and the higher Power, and need to be set right even by such a method.

But I do not need to appeal only to this world-wide fact as being a declaration of what man's deepest need is. I would appeal to every man's own consciousness--hard though it be to get at it; buried as it is, with some of us, under mountains of indifference and neglect; and callous as it is with many of us by reason of indulgence in habits of evil. I believe that in every one of us, if we will be honest, and give heed to the inward voice, there does echo a response and an amen to the Scripture declaration, God hath shut up all under sin.' I ask you about yourselves, is it not so? Do you not know that, however you may gloss over the thing, or forget it amidst a whirl of engagements and occupations, or try to divert your thoughts into more or less noble or ignoble channels of pleasures and pursuits, there does lie, in each of our hearts, the sense, dormant often, but sometimes like a snake in its hybernation, waking up enough to move, and sometimes enough to sting--there does lie, in each of us, the consciousness that we are wrong with God, and need something to put us right?

And, brethren, let modern philanthropists of all sorts take this lesson: The thing that the world wants is to have sin dealt with--dealt with in the way of conscious forgiveness; dealt with in the way of drying up its source, and delivering men from the power of it. Unless you do that, I do not say you do nothing, but you pour a bottle full of cold water into Vesuvius, and try to put the fire out with that. You may educate, you may cultivate, you may refine; you may set political and economical arrangements right in accordance with the newest notions of the century, and what then? Why! the old thing will just begin over again, and the old miseries will appear again, because the old grandmother of them all is there, the sin that has led to them.

Now do not misunderstand me, as if I were warring against good and noble men who are trying to remedy the world's evils by less thorough methods than Christ's Gospel. They will do a great deal. But you may have high education, beautiful refinement of culture and manners; you may divide out political power in accordance with the most democratic notions; you may give everybody a living wage,' however extravagant his notions of a living wage may be. You may carry out all these panaceas and the world will groan still, because you have not dealt with the tap-root of all the mischief. You cannot cure an internal cancer with a plaster upon the little finger, and you will never stanch the world's wounds until you go to the Physician that has balm and bandage, even Jesus Christ, that takes away the sins of the world. I profoundly distrust all these remedies for the world's misery as in themselves inadequate, even whilst I would help them all, and regard them all as then blessed and powerful, when they are consequences and secondary results of the Gospel, the first task of which is to deal by forgiveness and by cleansing with individual transgression.

And if I might venture to go a step further, I would like to say that this aspect of our Lord's work on which John the Baptist concentrated all our attention is the only one which gives Him power to sway men, and which makes the Gospel--the record of His work--the kingly power in the world that it is meant to be. Depend upon it, that in the measure in which Christian teachers fail to give supreme importance to that aspect of Christ's work they fail altogether. There are many other aspects which, as I have just said, follow in my conception from this first one; but if, as is obviously the tendency in many quarters to-day, Christianity be thought of as being mainly a means of social improvement, or if its principles of action be applied to life without that basis of them all, in the Cross which takes away the world's iniquity, then it needs no prophet to foretell that such a Christianity will only have superficial effects, and that, in losing sight of this central thought, it will have cast away all its power.

I beseech you, dear brethren, remember that Jesus Christ is something more than a social reformer, though He is the first of them, and the only one whose work will last. Jesus Christ is something more than a lovely pattern of human conduct, though He is that. Jesus Christ is something more than a great religious genius who set forth the Fatherhood of God as it had never been set forth before. The Gospel of Jesus Christ is the record not only of what He said but of what He did, not only that He lived but that He died; and all His other powers, and all His other benefits and blessings to society, come as results of His dealing with the individual soul when He takes away its guilt and reconciles it to God.

III. And so, lastly, let me ask you to notice that this Sin-bearer of the world is our Sin-bearer if we behold' Him.

John was simply summoning ignorant eyes to look, and telling of what they would see. But his call is susceptible, without violence, of a far deeper meaning. This is really the one truth that I want to press upon you, dear friends--Behold the Lamb of God!'

What is that beholding? Surely it is nothing else than our recognising in Him the great and blessed work which I have been trying to describe, and then resting ourselves upon that great Lord and sufficient Sacrifice. And such an exercise of simple trust is well named beholding, because they who believe do see, with a deeper and a truer vision than sense can give. You and I can see Christ more really than these men who stood round Him, and to whom His flesh was a veil'--as the Epistle to the Hebrews calls it--hiding His true divinity and work. They who thus behold by faith lack nothing either of the directness or of the certitude that belong to vision. Seeing is believing,' says the cynical proverb. The Christian version inverts its terms, Believing is seeing.' Whom having not seen ye love, in whom though now ye see Him not, yet believing ye rejoice.'

And your simple act of beholding,' by the recognition of His work and the resting of yourself upon it, makes the world's Sin-bearer your Sin-bearer. You appropriate the general blessing, like a man taking in a little piece of a boundless prairie for his very own. Your possession does not make my possession of Him less, for every eye gets its own beam, and however many eyes wait upon Him, they all receive the light on to their happy eyeballs. You can make Christ your own, and have all that He has done for the world as your possession, and can experience in your own hearts the sense of your own forgiveness and deliverance from the power and guilt of your own sin, on the simple condition of looking unto Jesus. The serpent is lifted on the pole, the dying camp cannot go to it, but the filming eyes of the man in his last gasp may turn to the gleaming image hanging on high; and as he looks the health begins to tingle back into his veins, and he is healed.

And so, dear brethren, behold Him; for unless you do, though He has borne the world's sin, your sin will not be there, but will remain on your back to crush you down. O Lamb of God, that taketh away the sins of the world, have mercy upon me!'

THE FIRST DISCIPLES: I. JOHN AND ANDREW

And the two disciples heard Him speak, and they followed Jesus. 38. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto Him, Rabbi, (which is to say, being interpreted, Master,) where dwellest Thou? 39. He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour.'--JOHN i. 37-39.

In these verses we see the head waters of a great river, for we have before us nothing less than the beginnings of the Christian Church. So simply were the first disciples made. The great society of believers was born like its Master, unostentatiously and in a corner.

Jesus has come back from His conflict in the wilderness after His baptism, and has presented Himself before John the Baptist for his final attestation. It was a great historical moment when the last of the Prophets stood face to face with the Fulfilment of all prophecy. In his words, Behold the Lamb of God which taketh away the sin of the world!' Jewish prophecy sang its swan-song, uttered its last rejoicing, Eureka! I have found Him!' and died as it spoke.

We do not sufficiently estimate the magnificent self-suppression and unselfishness of the Baptist, in that he, with his own lips, here repeats his testimony in order to point his disciples away from himself, and to attach them to Jesus. If he could have been touched by envy he would not so gladly have recognised it as his lot to decrease while Jesus increased. Bare magnanimity that in a teacher! The two who hear John's words are Andrew, Simon Peter's brother, and an anonymous man. The latter is probably the Evangelist. For it is remarkable that we never find the names of James and John in this Gospel (though from the other Gospels we know how closely they were associated with our Lord), and that we only find them referred to as the sons of Zebedee,' once near the close of the book. That fact points, I think, in the direction of John's authorship of this Gospel.

These two, then, follow behind Jesus, fancying themselves unobserved, not desiring to speak to Him, and probably with some notion of tracking Him to His home, in order that they may seek an interview at a later period. But He who notices the first beginnings of return to Him, and always comes to meet men, and is better to them than their wishes, will not let them steal behind Him uncheered, nor leave them to struggle with diffidence and delay. So He turns to them, and the events ensue which I have read in the verses that follow as my text.

We have, I think, three things especially to notice here. First, the Master's question to the whole world, What seek ye?' Second, the Master's invitation to the whole world, Come and see!' Lastly, the personal communion which brings men's hearts to Him, They came and saw where He dwelt, and abode with Him that day.'

I. So, then, first look at this question of Christ to the whole world, What seek ye?'

As it stands, on its surface, and in its primary application, it is the most natural of questions. Our Lord hears footsteps behind Him, and, as any one would do, turns about, with the question which any one would ask, What is it that you want?' That question would derive all its meaning from the look with which it was accompanied, and the tone in which it was spoken. It might mean either annoyance and rude repulsion of a request, even before it was presented, or it might mean a glad wish to draw out the petition, and more than half a pledge to bestow it. All depends on the smile with which it was asked and the intonation of voice which carried it to their ears. And if we had been there we should have felt, as these two evidently felt, that though in form a question, it was in reality a promise, and that it drew out their shy wishes, made them conscious to themselves of what they desired, and gave them confidence that their desire would be granted. Clearly it had sunk very deep into the Evangelist's mind; and now, at the end of his life, when his course is nearly run, the never-to-be-forgotten voice sounds still in his memory, and he sees again, in sunny clearness, all the scene that had transpired on that day by the fords of the Jordan. The first words and the last words of those whom we have learned to love are cut deep on our hearts.

It was not an accident that the first words which the Master spoke in His Messianic office were this profoundly significant question, What seek ye?' He asks it of us all, He asks it of us to-day. Well for them who can answer, Rabbi! where dwellest Thou?' It is Thou whom we seek!' So, venturing to take the words in that somewhat wider application, let me just suggest to you two or three directions in which they seem to point.

First, the question suggests to us this: the need of having a clear consciousness of what is our object in life. The most of men have never answered that question. They live from hand to mouth, driven by circumstances, guided by accidents, impelled by unreflecting passions and desires, knowing what they want for the moment, but never having tried to shape the course of their lives into a consistent whole, so as to stand up before God in Christ when He puts the question to them, What seek ye?' and to answer the question.

These incoherent, instinctive, unreflective lives that so many of you are living are a shame to your manhood, to say nothing more. God has made us for something else than that we should thus be the sport of circumstances. It is a disgrace to any of us that our lives should be like some little fishing-boat, with an unskilful or feeble hand at the tiller, yawing from one point of the compass to another, and not keeping a straight and direct course. I pray you, dear brethren, to front this question: After all, and at bottom, what is it I am living for? Can I formulate the aims and purposes of my life in any intelligible statement of which I should not be ashamed?' Some of you are not ashamed to do what you would be very much ashamed to say, and you practically answer the question, What are you seeking?' by pursuits that you durst not call by their own ugly names.

There may be many of us who are living for our lusts, for our passions, for our ambitions, for avarice, who are living in all uncleanness and godlessness. I do not know. There are plenty of shabby, low aims in all of us which do not bear being dragged out into the light of day. I beseech you to try and get hold of the ugly things and bring them up to the surface, however much they may seek to hide in the congenial obscurity and twist their slimy coils round something in the dark. If you dare not put your life's object into words, bethink yourselves whether it ought to be your life's object at all.

Ah, brethren! if we would ask ourselves this question, and answer it with any thoroughness, we should not make so many mistakes as to the places where we look for the things for which we are seeking. If we knew what we were really seeking, we should know where to go to look for it. Let me tell you what you are seeking, whether you know it or not. You are seeking for rest for your heart, a home for your spirits; you are seeking for perfect truth for your understandings, perfect beauty for your affections, perfect goodness for your conscience. You are seeking for all these three, gathered into one white beam of light, and you are seeking for it all in a Person. Many of you do not know this, and so you go hunting in all manner of impossible places for that which you can only find in one. To the question, What seek ye?' the deepest of all answers, the only real answer, is, My soul thirsteth for God, for the living God.' If you know that, you know where to look for what you need! Do men gather grapes of thorns?' If these are really the things that you are seeking after, in all your mistaken search--oh! how mistaken is the search! Do men look for pearls in cockle-shells, or for gold in coal-pits; and why should you look for rest of heart, mind, conscience, spirit, anywhere and in anything short of God? What seek ye?'--the only answer is, We seek Thee!'

And then, still further, let me remind you how these words are not only a question, but are really a veiled and implied promise. The question, What do you want of Me?' may either strike an intending suppliant like a blow, and drive him away with his prayer sticking in his throat unspoken, or it may sound like a merciful invitation, What is thy petition, and what is thy request, and it shall be granted unto thee?' We know which of the two it was here. Christ asks all such questions as this (and there are many of them in the New Testament), not for His information, but for our strengthening. He asks people, not because He does not know before they answer, but that, on the one hand, their own minds may be clear as to their wishes, and so they may wish the more earnestly because of the clearness; and that, on the other hand, their desires being expressed, they may be the more able to receive the gift which He is willing to bestow. So He here turns to these men, whose purpose He knew well enough, and says to them, What seek ye?' Herein He is doing the very same thing on a lower level, and in an outer sphere, as is done when He appoints that we shall pray for the blessings which He is yearning to bestow, but which He makes conditional on our supplications, only because by these supplications our hearts are opened to a capacity for receiving them.

We have, then, in the words before us, thus understood, our Lord's gracious promise to give what is desired on the simple condition that the suppliant is conscious of his own wants, and turns to Him for the supply of them. What seek ye?' It is a blank cheque that He puts into their hands to fill up. It is the key of His treasure-house which He offers to us all, with the assured confidence that if we open it we shall find all that we need.

Who is He that thus stands up before a whole world of seeking, restless spirits, and fronts them with the question which is a pledge, conscious of His capacity to give to each of them what each of them requires? Who is this that professes to be able to give all these men and women and children bread here in the wilderness? There is only one answer--the Christ of God.

And He has done what He promises. No man or woman ever went to Him, and answered this question, and presented their petition for any real good, and was refused. No man can ask from Christ what Christ cannot bestow. No man can ask from Christ what Christ will not bestow. In the loftiest region, the region of inward and spiritual gifts, which are the best gifts, we can get everything that we want, and our only limit is, not His boundless omnipotence and willingness, but our own poor, narrow, and shrivelled desires. Ask, and ye shall receive; seek, and ye shall find.'

Christ stands before us, if I may so say, like some of those fountains erected at some great national festival, out of which pour for all the multitude every variety of draught which they desire, and each man that goes with his empty cup gets it filled, and gets it filled with that which he wishes. What seek ye?' Wisdom? You students, you thinkers, you young men that are fighting with intellectual difficulties and perplexities, What seek ye?' Truth? He gives us that. You others, What seek ye?' Love, peace, victory, self-control, hope, anodyne for sorrow? Whatever you desire, you will find in Jesus Christ. The first words with which He broke the silence when He spake to men as the Messias, were at once a searching question, probing their aims and purposes, and a gracious promise pledging Him to a task not beyond His power, however far beyond that of all others, even the task of giving to each man his heart's desire. What seek ye?' Seek, and ye shall find.'

II. Then, still further, notice how, in a similar fashion, we may regard here the second words which our Lord speaks as being His merciful invitation to the world. Come and see.'

The disciples' answer was simple and timid. They did not venture to say, May we talk to you?' Will you take us to be your disciples?' All they can muster courage to ask now is, Where dwellest Thou?' At another time, perhaps, we will go to this Rabbi and speak with Him. His answer is, Come, come now; come, and by intercourse with Me learn to know Me.' His temporary home was probably nothing more than some selected place on the river's bank, for He had not where to lay His head' but such as it was, He welcomes them to it. Come and see!'

Take a plain, simple truth out of that. Christ is always glad when people resort to Him. When He was here in the world, no hour was inconvenient or inopportune; no moment was too much occupied; no physical wants of hunger, or thirst, or slumber were ever permitted to come between Him and seeking hearts. He was never impatient. He was never wearied of speaking, though He was often wearied in speaking. He never denied Himself to any one or said, I have something else to do than to attend to you.' And just as in literal fact, whilst He was here upon earth, nothing was ever permitted to hinder His drawing near to any man who wanted to draw near to Him, so nothing now hinders it; and He is glad when any of us resort to Him and ask Him to let us speak to Him and be with Him. His weariness or occupation never shut men out from Him then. His glory does not shut them out now.

Then there is another thought here. This invitation of the Master is also a very distinct call to a firsthand knowledge of Jesus Christ. Andrew and John had heard from the Baptist about Him, and now what He bids them to do is to come and hear Himself. That is what He calls you, dear brethren, to do. Do not listen to us, let the Master Himself speak to you. Many who reject Christianity reject it through not having listened to Jesus Himself teaching them, but only to theologians and other human representations of the truth. Go and ask Christ to speak to you with His own lips of truth, and take Him as the Expositor of His own system. Do not be contented with traditional talk and second-hand information. Go to Christ, and hear what He Himself has to say to you.

Then, still further, in this Come and see' there is a distinct call to the personal act of faith. Both of these words, come' and see,' are used in the New Testament as standing emblems of faith. Coming to Christ is trusting Him; trusting Him is seeing Him, looking unto Him. Come unto Me, and I will give you rest,' Look unto Me, and be ye saved, all ye ends of the earth.' There are two metaphors, both of them pointing to one thing, and that one thing is the invitation from the dear lips of the loving Lord to every man, woman, and child in this congregation. Come and see!' Put your trust in Me, draw near to Me by desire and penitence, draw near to Me in the fixed thought of your mind, in the devotion of your will, in the trust of your whole being. Come to Me, and see Me by faith; and then--and then--your hearts will have found what they seek, and your weary quest will be over, and, like the dove, you will fold your wings and nestle at the foot of the Cross, and rest for evermore. Come! "Come and see!"'

III. So, lastly, we have in these words a parable of the blessed experience which binds men's hearts to Jesus for ever. They came and saw where He dwelt, and abode with Him that day, for it was about the tenth hour.'

Dwelt' and abode' are the same words in the original. It is one of John's favourite words, and in its deepest meaning expresses the close, still communion which the soul may have with Jesus Christ, which communion, on that never-to-be-forgotten day, when he and Andrew sat with Him in the quiet, confidential fellowship that disclosed Christ's glory full of grace and truth' to their hearts, made them His for ever.

If the reckoning of time here is made according to the Hebrew fashion, the tenth hour' will be ten o'clock in the morning. So, one long day of talk! If it be according to the Roman legal fashion, the hour will be four o'clock in the afternoon, which would only give time for a brief conversation before the night fell. But, in any case, sacred reserve is observed as to what passed in that interview. A lesson for a great deal of blatant talk, in this present day, about conversion and the details thereof!

Not easily forgiven Are those, who setting wide the doors, that bar The secret bridal chambers of the heart. Let in the day.'

John had nothing to say to the world about what the Master said to him and his brother in that long day of communion.

One plain conclusion from this last part of our narrative is that the impression of Christ's own personality is the strongest force to make disciples. The character of Jesus Christ is, after all, the central and standing evidence and the mightiest credential of Christianity. It bears upon its face the proof of its own truthfulness. If such a character was not lived, how did it ever come to be described, and described by such people? And if it was lived, how did it come to be so? The historical veracity of the character of Jesus Christ is guaranteed by its very uniqueness. And the divine origin of Jesus Christ is forced upon us as the only adequate explanation of His historical character. Truly this man was the Son of God.'

I believe that to lift Him up is the work of all Christian preachers and teachers; as far as they can to hide themselves behind Jesus Christ, or at the most to let themselves appear, just as the old painters used to let their own likenesses appear in their great altar-pieces--a little kneeling figure there, away in a dark corner of the background. Present Christ, and He will vindicate His own character; He will vindicate His own nature; He will vindicate His own gospel. They came and saw where He dwelt, and abode with Him,' and the end of it was that they abode with Him for evermore. And so it will always be.

Once more, personal experience of the grace and sweetness of this Saviour binds men to Him as nothing else will:

He must be loved ere that to you He will seem worthy of your love.'

The deepest and sweetest and most precious part of His character and of His gifts can only be known on condition of possessing Him and them, and they can be possessed only on condition of holding fellowship with Him. I do not say to any man: Try trust in order to be sure that Jesus Christ is worthy to be trusted,' for by its very nature faith cannot be an experiment or provisional. I do not say that my experience is evidence to you, but at the same time I do say that it is worth any man's while to reflect upon this, that none who ever trusted in Him have been put to shame. No man has looked to Jesus and has said: Ah! I have found Him out! His help is vain, His promises empty.' Many men have fallen away from Him, I know, but not because they have proved Him untruthful, but because they have become unfaithful.

And so, dear brethren, I come to you with the old message, Oh! taste,' and thus you will see that the Lord is good.' There must be the faith first, and then there will be the experience, which will make anything seem to you more credible than that He whom you have loved and trusted, and who has answered your love and your trust, should be anything else than the Son of God, the Saviour of mankind. Come to Him and you will see. The impregnable argument will be put into your mouth--Whether this man be a sinner or no, I know not. One thing I know, that whereas I was blind, now I see.' Look to Him, listen to Him, and when He asks you, What seek ye?' answer, Rabbi, where dwellest Thou? It is Thou whom I seek.' He will welcome you to close blessed intercourse with Him, which will knit you to Him with cords that cannot be broken, and with His loving voice making music in memory and heart, you will be able triumphantly to confess--Now we believe, not because of any man's saying, for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world.'

THE FIRST DISCIPLES: II. SIMON PETER

One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42. And he brought him to Jesus. And when Jesus beheld him, He said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is, by interpretation, a stone.'--JOHN i. 40-42.

There are many ways by which souls are brought to their Saviour. Sometimes, like the merchantman seeking goodly pearls, men seek Him earnestly and find Him. Sometimes, by the intervention of another, the knowledge of Him is kindled in dark hearts. Sometimes He Himself takes the initiative, and finds those that seek Him not. We have illustrations of all these various ways in these simple records of the gathering in of the first disciples. Andrew and his friend, with whom we were occupied in our last sermon, looked for Christ and found Him. Peter, with whom we have to do now, was brought to Christ by his brother; and the third of the group, consisting of Philip, was sought by Christ while he was not thinking of Him, and found an unsought treasure; and then Philip again, like Andrew, finds a friend, and brings him to Christ.

Each of the incidents has its own lesson, and each of them adds something to the elucidation of John's two great subjects: the revelation of Jesus as the Son of God, and the development of that faith in Him which gives us life. It may be profitable to consider each group in succession, and mark the various aspects of these two subjects presented by each.

In this incident, then, we have two things mainly to consider: first, the witness of the disciple; second, the self-revelation of the Master.

I. The witness of the disciple.

We have seen that the unknown companion of Andrew was probably the Evangelist himself, who, in accordance with his uniform habit, suppresses his own name, and that that omission points to John's authorship of this Gospel. Another morsel of evidence as to the date and purpose of the Gospel lies in the mention here of Andrew as Simon Peter's brother.' We have not yet heard anything about Simon Peter. The Evangelist has never mentioned his name, and yet he takes it for granted that his hearers knew all about Peter, and knew him better than they did Andrew. That presupposes a considerable familiarity with the incidents of the Gospel story, and is in harmony with the theory that this fourth Gospel is the latest of the four, and was written for the purpose of supplementing, not of repeating, their narrative. Hence a number of the phenomena of the Gospel, which have troubled critics, are simply and sufficiently explained.

But that by the way. Passing that, notice first the illustration that we get here of how instinctive and natural the impulse is, when a man has found Jesus Christ, to tell some one else about Him. Nobody said to Andrew, Go and look for your brother,' and yet, as soon as he had fairly realised the fact that this Man standing before him was the Messiah, though the evening seems to have come, he hurries away to find his brother, and share with him the glad conviction.

Now, that is always the case. If a man has any real depth of conviction, he cannot rest till he tries to share it with somebody else. Why, even a dog that has had its leg mended, will bring other limping dogs to the man that was kind to it. Whoever really believes anything becomes a propagandist.

Look round about us to-day! and hearken to the Babel, the wholesale Babel of noises, where every sort of opinion is trying to make itself heard. It sounds like a country fair where every huckster is shouting his loudest. That shows that the men believe the things that they profess. Thank God that there is so much earnestness in the world! And now are Christians to be dumb whilst all this vociferous crowd is calling its wares, and quacks are standing on their platforms shouting out their specifics, which are mostly delusions? Have you not a medicine that will cure everything, a real heal-all, a veritable pain-killer? If you believe that you have, certainly you will never rest till you share your boon with your brethren.

If the natural effect of all earnest conviction, viz. a yearning and an absolute necessity to speak it out, is no part of your Christian experience, very grave inferences ought to be drawn from that. This man, before he was four-and-twenty hours a disciple, had made another. Some of you have been disciples for as many years, and have never even tried to make one. Whence comes that silence which is, alas, so common among us?

It is very plain that, making all allowance for changed manners, for social difficulties, for timidity, for the embarrassment that besets people when they talk to other people about religion, which is such an awkward subject to introduce into mixed company,' and the like,--making all allowance for these, there is a deplorable number of Christian people who ought to be, in their own circles, evangelists and missionaries, who are, if I may venture to quote very rude words which the Bible uses, Dumb dogs lying down, and loving to slumber.' He first findeth his own brother, Simon!'

Now, take another lesson out of this witness of the disciple, as to the channel in which such effort naturally runs. He first findeth his own brother' does not that imply a second finding by the other of the two? The language of the text suggests that the Evangelist's tendency to the suppression of himself, of which I have spoken, hides away, if I may so say, in this singular expression, the fact that he too went to look for a brother, but that Andrew found his brother before John found his. If so, each of the original pair of disciples went to look for one who was knit to him by close ties of kindred and affection, and found him and brought him to Christ; and before the day was over the Christian Church was doubled, because each member of it, by God's grace, had added another. Home, then, and those who are nearest to us, present the natural channels for Christian work. Many a very earnest and busy preacher, or Sunday-school teacher, or missionary, has brothers and sisters, husband or wife, children or parents at home to whom he has never said a word about Christ. There is an old proverb, The shoemaker's wife is always the worst shod.' The families of many very busy Christian teachers suffer wofully for want of remembering he first findeth his own brother.' It is a poor affair if all your philanthropy and Christian energy go off noisily in Sunday-schools and mission-stations, and if your own vineyard is neglected, and the people at your own fireside never hear anything from you about the Master whom you say you love. Some of you want that hint; will you take it?

But then, the principle is one that might be fairly expanded beyond the home circle. The natural relationships into which we are brought by neighbourhood and by ordinary associations prescribe the direction of our efforts. What, for instance, are we set down in this swarming population of Lancashire for? For business and personal ends? Yes, partly. But is that all? Surely, if we believe that there is a divinity that shapes our ends' and determines the bounds of our habitation, we must believe that other purposes affecting other people are also meant by God to be accomplished through us, and that where a man who knows and loves Christ Jesus is brought into neighbourly contact with thousands who do not, he is thereby constituted his brethren's keeper, and is as plainly called to tell them of Christ as if a voice from Heaven had bid him do it. What is to be said of the depth and vital energy of the Christianity that neither hears the call nor feels the impulse to share its blessing with the famishing Lazarus at its gate? What will be the fate of such a church? Why, if you live in luxury in your own well drained and ventilated house, and take no heed to the typhoid fever or cholera in the slums at its back, the chances are that seeds of the disease will find their way to you, and kill your wife, or child, or yourself. And if you Christian people, living in the midst of godless people, do not try to heal them, they will infect you. If you do not seek to impress your conviction that Christ is the Messiah upon an unbelieving generation, the unbelieving generation will impress upon you its doubts whether He is; and your lips will falter, and a pallor will come over the complexion of your love, and your faith will become congealed and turn into ice.

Notice again the simple word which is the most powerful means of influencing most men.

Andrew did not begin to argue with his brother. Some of us can do that and some of us cannot. Some of us are influenced by argument and some of us are not. You may pound a man's mistaken creed to atoms with sledge-hammers of reasoning, and he is not much the nearer being a Christian than he was before; just as you may pound ice to pieces and it is pounded ice after all. The mightiest argument that we can use, and the argument that we can all use, if we have got any religion in us at all, is that of Andrew, We have found the Messias.'

I recently read a story in some newspaper or other about a minister who preached a very elaborate course of lectures in refutation of some form of infidelity, for the special benefit of a man that attended his place of worship. Soon after, the man came and declared himself a Christian. The minister said to him, Which of my discourses was it that removed your doubts?' The reply was, Oh! it was not any of your sermons that influenced me. The thing that set me thinking was that a poor woman came out of the chapel beside me, and stumbled on the steps, and I stretched out my hand to help her, and she said "Thank you!" Then she looked at me and said, "Do you love Jesus Christ, my blessed Saviour?" And I did not, and I went home and thought about it; and now I can say I love Jesus.' The poor woman's word, and her frank confession of her experience, were all the transforming power.

If you have found Christ, you can say that you have. Never mind about the how! Any how! Only say it! A boy that is sent on an errand by his father has only one duty to perform, and that is to repeat what he was told. Whether we have any eloquence or not, whether we have any logic or not, whether we can speak persuasively and gracefully or not, if we have laid hold of Christ at all we can say that we have; and it is at our peril that we do not. We can say it to somebody. There is surely some one who will listen to you more readily than to any one else. Surely you have not lived all your life and bound nobody to you by kindness and love, so that they will gladly attend to what you say. Well, then, use the power that is given to you.

Remember the beginnings of the Christian Church--two men, each of whom found his brother. Two and two make four; and if every one of us would go, according to the old law of warfare, and each of us slay our man, or rather each of us give life by God's grace to some one, or try to do it, our congregations and our churches would grow as fast as, according to the old problem, the money grew that was paid down for the nails in the horse's shoes. Two snowflakes on the top of a mountain gather an avalanche by the time they reach the valley. He first findeth his brother, Simon.'

II. And now I turn to the second part of this text, the self-revelation of the Master.

The bond which knit these men to Christ at first was by no means the perfect Christian faith which they afterwards attained. They recognised Him as the Messiah, they were personally attached to Him, they were ready to accept His teaching and to obey His commandments. That was about as far as they had gone. But they were scholars. They had entered the school. The rest would come. It would be absurd to expect that Christ would begin by preaching to them faith in His divinity and atoning work. He binds them to Himself. That is lesson enough for a beginner for one day.

It was the impression which Christ Himself made on Simon which completed the work begun by his brother. What, then, was the impression? He comes all full of wonder and awe, and he is met by a look and a sentence. The look, which is described by an unusual word, was a penetrating gaze which regarded Peter with fixed attention. It must have been remarkable, to have lived in John's memory for all these years. Evidently, as I think, a more than natural insight is implied. So, also, the saying with which our Lord received Peter seems to me to be meant to show more than natural knowledge: Thou art Simon, the son of Jonas.' Christ may, no doubt, have learned the Apostle's name and lineage from his brother, or in some other ordinary way. But if you observe the similar incident which follows in the conversation with Nicodemus, and the emphatic declaration of the next chapter that Jesus knew both all men,' and what was in man'--both human nature as a whole, and each individual--it is more natural to see here superhuman knowledge.

So then, the first point in our Lord's self-revelation here is that He shows Himself possessed of supernatural and thorough knowledge. One remembers the many instances where our Lord read men's hearts, and the prayer addressed to Him probably, by Peter, Thou, Lord, which knowest the hearts of all men,' and the vision which John saw of eyes like a flame of fire,' and the sevenfold I know thy works.'

It may be a very awful thought, Thou, God, seest me.' It is a very unwelcome thought to a great many men, and it will be so to us unless we can give it the modification which it receives from the belief in the divinity of Jesus Christ, and feel sure that the eyes which are blazing with divine omniscience are dewy with divine and human love.

Do you believe it? Do you feel that Christ is looking at you, and searching you altogether? Do you rejoice in it? Do you carry it about with you as a consolation and a strength in moments of weakness and in times of temptation? Is it as blessed to you to feel Thou Christ beholdest me now,' as it is for a child to feel that, when it is playing in the garden, its mother is sitting up at the window watching it, and that no harm can come? There have been men driven mad in prisons because they knew that somewhere in the wall there was a little pinhole, through which a gaoler's eye was always, or might be always, glaring down at them. And the thought of an absolute Omniscience up there, searching me to the depths of my nature, may become one from which I recoil shudderingly, and will not be altogether a blessed one unless it comes to me in this shape:--My Christ knows me altogether and loves me better than He knows. And so I will spread myself out before Him, and though I feel that there is much in me which I dare not tell to men, I will rejoice that there is nothing which I need to tell to Him. He knows me through and through. He knew me when He died for me. He knew me when He forgave me. He knew me when He undertook to cleanse me. Like this very Peter I will say, "Lord, Thou knowest all things," and, like him, I will cling the closer to His feet, because I know, and He knows, my weakness and my sin.'

Another revelation of our Lord's relation to His disciples is given in the fact that He changes Simon's name. Jehovah, in the Old Testament, changes the names of Abraham and of Jacob. Babylonian kings in the Old Testament change the names of their vassal princes. Masters impose names on their slaves; and I suppose that even the marriage custom of the wife's assuming the name of the husband rests originally upon the same idea of absolute authority. That idea is conveyed in the fact that our Lord changes Peter's name, and so takes absolute possession of him, and asserts His mastery over him. We belong to Him altogether, because He has given Himself altogether for us. His absolute authority is the correlative of His utter self-surrender. He who can come to me and say, I have spared not my life for thee,' and He only, has the right to come to me and say, yield yourself wholly to Me.' So, Christian friends, your Master wants all your service; do you give yourselves up to Him out and out, not by half and half.

Lastly, that change of name implies Christ's power and promise to bestow a new character and new functions and honours. Peter was by no means a Peter' then. The name no doubt mainly implies official function, but that official function was prepared for by personal character; and in so far as the name refers to character, it means firmness. At that epoch Peter was rash, impulsive, headstrong, self-confident, vain, and therefore, necessarily changeable. Like the granite, all fluid and hot, and fluid because it was hot, he needed to cool in order to solidify into rock. And not until his self-confidence had been knocked out of him, and he had learned humility by falling; not until he had been beaten from all his presumption, and tamed down, and sobered and steadied by years of difficulty and responsibilities, did he become the rock that Christ meant him to be. All that lay concealed in the future, but in the change of his name, while he stood on the very threshold of his Christian career, there was preached to him, and there is preached to us, this great truth, that if you will go to Jesus Christ He will make a new man of you. No man's character is so obstinately rooted in evil but that Christ can change its set and direction. No man's natural dispositions are so faulty and low but that Christ can develop counterbalancing virtues, and out of the evil and weakness make strength. He will not make a Peter into a John, or a John into a Paul, but He will deliver Peter from the defects of his qualities,' and lead them up into a higher and a nobler region. There are no outcasts in the view of the transforming Christ. He dismisses no people out of His hospital as incurable, because anybody, everybody, the blackest, the most rooted in evil, those who have longest indulged in any given form of transgression, may all come to Him; with the certainty that if they will cleave to Him, He will read all their character and all its weaknesses, and then with a glad smile of welcome and assured confidence on His face, will ensure to them a new nature and new dignities. Thou art Simon--thou shalt be Peter.'

The process will be long. It will be painful. There will be a great deal pared off. The sculptor makes the marble image by chipping away the superfluous marble. Ah! and when you have to chip away superfluous flesh and blood it is bitter work, and the chisel is often deeply dyed in gore, and the mallet seems to be very cruel. Simon did not know all that had to be done to make a Peter of him. We have to thank God's providence that we do not know all the sorrows and trials of the process of making us what He wills us to be. But we may be sure of this, that if only we keep near our Master, and let Him have His way with us, and work His will upon us, and if only we will not wince from the blows of the Great Artist's chisel, then out of the roughest block He will carve the fairest statue; and He will fulfil for us at last His great promise: I will give unto him a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it.'

THE FIRST DISCIPLES: III. PHILIP

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me.'--JOHN i. 43.

The day following'--we have a diary in this chapter and the next, extending from the day when John the Baptist gives his official testimony to Jesus, up till our Lord's first journey to Jerusalem. The order of events is this. The deputation from the Sanhedrim to John occupied the first day. On the second Jesus comes back to John after His temptation, and receives his solemn attestation. On the third day, John repeats his testimony, and three disciples, probably four, make the nucleus of the Church. These are the two pairs of brothers, James and John, Andrew and Peter, who stand first in every catalogue of the Apostles, and were evidently nearest to Christ.

The day following' of our text is the fourth day. On it our Lord determines to return to Galilee. His objects in His visit to John were accomplished--to receive his public attestation, and to gather the first little knot of His followers. Thus launched upon His course, He desired to return to His native district.

These events had occurred where John was baptising, in a place called in the English version Bethabara, which means The house of crossing,' or as we might say, Ferry-house. The traditional site for John's baptism is near Jericho, but the next chapter (verse i.) shows that it was only a day's journey from Cana of Galilee, and must therefore have been much further north than Jericho. A ford, still bearing the name Abarah, a few miles south of the lake of Gennesaret, has lately been discovered. Our Lord, then, and His disciples had a day's walking to take them back to Galilee. But apparently before they set out on that morning, Philip and Nathanael were added to the little band. So these two days saw six disciples gathered round Jesus.

Andrew and John sought Christ and found Him. To them He revealed Himself as very willing to be approached, and glad to welcome any to His side. Peter, who comes next, was brought to Christ by his brother, and to him Christ revealed Himself as reading his heart, and promising and giving him higher functions and a more noble character.

Now we come to the third case, Jesus findeth Philip,' who was not seeking Jesus, and who was brought by no one. To him Christ reveals Himself as drawing near to many a heart that has not thought of Him, and laying a masterful hand of gracious authority on the springs of life and character in that autocratic word Follow Me.' So we have a gradually heightening revelation of the Master's graciousness to all souls, to them that seek and to them that seek Him not. It is only to the working out of these simple thoughts that I ask your attention now.

I. First, then, let us deal with the revelation that is given us here of the seeking Christ.

Every one who reads this chapter with even the slightest attention must observe how seeking' and finding' are repeated over and over again. Christ turns to Andrew and John with the question, What seek ye?' Andrew, as the narrative says, findeth his own brother, Simon, and saith unto him, "We have found the Messias!"' Then again, Jesus finds Philip; and again, Philip, as soon as he has been won to Jesus, goes off to find Nathanael; and his glad word to him is, once more, We have found the Messias.' It is a reciprocal play of finding and seeking all through these verses.

There are two kinds of finding. There is a casual stumbling upon a thing that you were not looking for, and there is a finding as the result of seeking. It is the latter which is here. Christ did not casually stumble upon Philip, upon that morning, before they departed from the fords of the Jordan on their short journey to Cana of Galilee. He went to look for this other Galilean, one who was connected with Andrew and Peter, a native of the same little village. He went and found him; and whilst Philip was all unexpectant and undesirous, the Master came to him and laid His hand upon him, and drew him to Himself.

Now that is what Christ often does. There are men like the merchantman who went all over the world seeking goodly pearls, who with some eager longing to possess light, or truth, or goodness, or rest, search up and down and find it nowhere, because they are looking for it in a hundred different places. They are expecting to find a little here and a little there, and to piece all together to make of the fragments one all-sufficing restfulness. Then when they are most eager in their search, or when, perhaps, it has all died down into despair and apathy, the veil seems to be withdrawn, and they see Him whom they have been seeking all the time and knew not that He was there beside them. All, and more than all, that they sought for in the many pearls is stored for them in the one Pearl of great price. The ancient covenant stands firm to-day as for ever. Seek and ye shall find, knock and it shall be opened unto you.'

But then there are others, like Paul on the road to Damascus or like Matthew the publican, sitting at the receipt of custom, on whom there is laid a sudden hand, to whom there comes a sudden conviction, on whose eyes, not looking to the East, there dawns the light of Christ's presence. Such cases occur all through the ages, for He is not to be confined, bless His name! within the narrow limits of answering seeking souls, or of showing Himself to people that are brought to Him by human instrumentality; but far beyond these bounds He goes, and many a time discloses His beauty and His sweetness to hearts that wist not of Him, and who can only say, Lo! God was in this place, and I knew it not.' Thou wast found of them that sought Thee not.'

As it was in His miracles upon earth, so it has been in the sweet and gracious works of His grace ever since. Sometimes He healed in response to the yearning desire that looked out of sick eyes, or that spoke from parched lips, and no man that ever came to Him and said Heal me!' was sent away beggared of His blessing. Sometimes He healed in response to the beseeching of those who, with loving hearts, carried their dear ones and laid them at His feet. But sometimes, to magnify the spontaneity and the completeness of His own love, and to show us that He is bound and limited by no human co-operation, and that He is His own motive, He reached out the blessing to a hand that was not extended to grasp it; and by His question, Wilt thou be made whole?' kindled desires that else had lain dormant for ever.

And so in this story before us; He will welcome and over-answer Andrew and John when they come seeking; He will turn round to them with a smile on His face, that converts the question, What seek ye?' into an invitation, Come and see.' And when Andrew brings his brother to Him, He will go more than halfway to meet him. But when these are won, there still remains another way by which He will have disciples brought into His Kingdom, and that is by Himself going out and laying His hand on the man and drawing him to His heart by the revelation of His love. But further, and in a deeper sense, He really seeks us all, and, unasked, bestows His love upon us.

Whether we seek Him or no, there is no heart upon earth which Christ does not desire; and no man or woman within the sound of His gospel whom He is not in a very real sense seeking that He may draw them to Himself. His own word is a wonderful one: The Father seeketh such to worship Him' as if God went all up and down the world looking for hearts to love Him and to turn to Him with reverent thankfulness. And as the Father, so the Son--who is for us the revelation of the Father: The Son of Man is come to seek and to save that which was lost.' No one on earth wanted Him, or dreamed of His coming. When He bowed the heavens and gathered Himself into the narrow space of the manger in Bethlehem, and took upon Him the limitations and the burdens and the weaknesses of manhood, it was not in response to any petition, it was in reply to no seeking; but He came spontaneously, unmoved, obeying but the impulse of His own heart, and because He would have mercy. He who is the Beginning, and will be First in all things, was first in this, that before they called He answered, and came upon earth unbesought and unexpected, because His own infinite love brought Him hither. Christ's mercy to a world does not come like water in a well that has to be pumped up, by our petitions, by our search, but like water in some fountain, rising sparkling into the sunlight by its own inward impulse. He is His own motive; and came to a forgetful and careless world, like a shepherd who goes after his flock in the wilderness, not because they bleat for him, while they crop the herbage which tempts them ever further from the fold and remember him and it no more, but because he cannot have them lost. Men are not conscious of needing Christ till He comes. The supply creates the demand. He is like the dew which tarrieth not for man, nor waiteth for the sons of men.'

But not only does Christ seek us all, inasmuch as the whole conception and execution of His great work are independent of man's desires, but He seeks us each in a thousand ways. He longs to have each of us for His disciples. He seeks each of us for His disciples, by the motion of His Spirit on our spirits, by stirring conviction in our consciences, by pricking us often with a sense of our own evil, by all our restlessness and dissatisfaction, by the disappointments and the losses, as by the brightnesses and the goodness of earthly providences, and often through such agencies as my lips and the lips of other men. The Master Himself, who seeks all mankind, has sought and is seeking you at this moment. Oh! yield to His search. The shepherd goes out on the mountain side, for all the storm and the snow, and wades knee-deep through the drifts until he finds the sheep. And your Shepherd, who is also your Brother, has come looking for you, and at this moment is putting out His hand and laying hold of some of you through my poor words, and saying to you, as He said to Philip, Follow Me!'

II. And now let us next consider that word of authority which, spoken to the one man in our text, is really spoken to us all.

Jesus findeth Philip, and saith unto him, "Follow Me!"' No doubt a great deal more passed, but no doubt what more passed was less significant and less important for the development of faith in this man than what is recorded. The word of authority, the invitation which was a demand, the demand which was an invitation, and the personal impression which He produced upon Philip's heart, were the things that bound him to Jesus Christ for ever. Follow Me,' spoken at the beginning of the journey of Christ and His disciples back to Galilee, might have meant merely, on the surface, Come back with us.' But the words have, of course, a much deeper meaning. They mean--be My disciple. Think what is implied in them, and ask yourself whether the demand that Christ makes in these words is an unreasonable one, and then ask yourselves whether you have yielded to it or not.

We lose the force of the image by much repetition. Sheep follow a shepherd. Travellers follow a guide. Here is a man upon some dangerous cornice of the Alps, with a ledge of limestone as broad as the palm of your hand, and perhaps a couple of feet of snow above that, for him to walk upon, a precipice on either side; and his guide says, as he ropes himself to him, Now, tread where I tread!' Travellers follow their guides. Soldiers follow their commanders. There is the hell of the battlefield; here a line of wavering, timid, raw recruits. Their commander rushes to the front and throws himself upon the advancing enemy with the one word, Follow' and the coward becomes a hero. Soldiers follow their captains. Your Shepherd comes to you and calls, Follow Me.' Your Captain and Commander comes to you and calls, Follow Me.' In all the dreary wilderness, in all the difficult contingencies and conjunctions, in all the conflicts of life, this Man strides in front of us and proposes Himself to us as Guide, Example, Consoler, Friend, Companion, everything; and gathers up all duty, all blessedness, in the majestic and simple words, Follow Me.'

It is a call at the least to accept Him as a Teacher, but the whole gist of the context here is to show us that from the beginning Christ's disciples did not look upon Him as a Rabbi's disciples did, as being simply a teacher, but recognised Him as the Messias, the Son of God, the King of Israel. So that they were called upon by this command to accept His teaching in a very special way, not merely as Hillel or Gamaliel asked their disciples to accept theirs. Do you do that? Do you take Him as your illumination about all matters of theoretical truth, and of practical wisdom? Is His declaration of God your theology? Is His declaration of His own Person your creed? Do you think about His Cross as He did when He elected to be remembered in all the world by the broken body and the shed blood, which were the symbols of His reconciling death? Is His teaching, that the Son of Man comes to give His life a ransom for many,' the ground of your hope? Do you follow Him in your belief, and following Him in your belief, do you accept Him as, by His death and passion, the Saviour of your soul? That is the first step--to follow Him, to trust Him wholly for what He is, the Incarnate Son of God, the Sacrifice for the sins of the whole world, and therefore for your sins and mine. This is a call to faith.

It is also a call to obedience. Follow Me' certainly means Do as I bid you,' but softens all the harshness of that command. Sedulously plant your tremulous feet in His firm footsteps. Where you see His track going across the bog be not afraid to walk after Him, though it may seem to lead you into the deepest and the blackest of it. Follow Him' and you will be right. Follow Him' and you will be blessed. Do as Christ did, or as according to the best of your judgment it seems to you that Christ would have done if He had been in your circumstances; and you will not go far wrong. The Imitation of Christ,' which Thomas a Kempis wrote his book about, is the sum of all practical Christianity. Follow Me!' makes discipleship to be something more than intellectual acceptance of His teaching, something more than even reliance for my salvation upon His work. It makes discipleship--springing out of these two--the acceptance of His teaching and the consequent reliance, by faith, upon His word--to be a practical reproduction of His character and conduct in mine.

It is a call to communion. If a man follows Christ he will walk close behind Him, and near enough to Him to hear Him speak, and to be guided by His eye.' He will be separated from other people, and from other paths. In these four things, then--Faith, Obedience, Imitation, Communion--lies the essence of discipleship. No man is a Christian who has not in some measure all four. Have you got them?

What right has Jesus Christ to ask me to follow Him? Why should I? Who is He that He should set Himself up as being the perfect Example and the Guide for all the world? What has He done to bind me to Him, that I should take Him for my Master, and yield myself to Him in a subjection that I refuse to the mightiest names in literature, and thought, and practical benevolence? Who is this that assumes thus to dominate over us all? Ah! brethren, there is only one answer. This is none other than the Son of God who has given Himself a ransom for me, and therefore has the right, and only therefore has the right, to say to me, "Follow Me."'

III. And now one last word. Think for a moment about this silently and swiftly obedient disciple.

Philip says nothing. Of course the narrative is mere sketchy outline. He is silent, but he yields. Ah, brethren, how quickly a soul may be won or lost! That moment, when Philip's decision was trembling in the balance, was but a moment. It might have gone the other way, for Christ has no pressed men in His army; they are all volunteers. It might have gone the other way. A moment may settle for you whether you will be His disciple or not. People tell us that the belief in instantaneous conversions is unphilosophical. It seems to me that the objections to them are unphilosophical. All decisions are matters of an instant. Hesitation may be long, weighing and balancing may be a protracted process, but the decision is always a moment's work, a knife-edge. And there is no reason whatever why any one listening to me may not now, if he or she will, do as this man Philip did on the spot, and when Christ says Follow Me,' turn to Him and answer, I will follow Thee whithersoever Thou goest.'

There is an old church tradition which says that the disciple who at a subsequent period answered Christ, Lord! suffer me first to go and bury my father,' was this same Apostle. I do not think that at all likely, but the tradition suggests to us one last thought about the reasons why people are kept back from yielding this obedience to Christ's invitation. Many of you are kept back, as that procrastinating follower was, because there are some other duties which you feel, or make to be, more important. I will think about Christianity and turning religious when this, that, or the other thing has been got over. I have my position in life to make. I have a great many things to do that must be done at once, and really, I have not time to think about it.'

Then there are some of you that are kept from following Christ because you have never yet found out that you need a guide at all. Then there are some of you that are kept back because you like very much better to go your own way, and to follow your own inclination, and dislike the idea of following the will of another. There are a host of other reasons that I do not need to deal with now; but oh! brethren, none of them is worth pleading. They are excuses, they are not reasons. They all with one consent began to make excuse'--excuses, not reasons; and manufactured excuses, in order to cover a decision which has been taken before, and on other grounds altogether, which it is not convenient to bring up to the surface. I am not going to deal with these in detail, but I beseech you, do not let what I venture to call Christ's seeking of you once more, even by my poor words now, be in vain.

Follow Him. Trust, obey, imitate, hold fellowship with Him. You will always have a Companion, you will always have a Protector. He that followeth Me,' saith He, shall not walk in darkness, but shall have the light of life.' And if you will listen to the Shepherd's voice and follow Him, that sweet old promise will be true, in its divinest and sweetest sense, about your life, in time; and about your life in the moment of death, the isthmus between two worlds, and about your life in eternity--They shall not hunger nor thirst, neither shall the sun nor heat smite them; for He that hath mercy on them shall lead them, even by the springs of water shall He guide them.' Follow thou Me.'

THE FIRST DISCIPLES: IV. NATHANAEL

Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48. Nathanael saith unto Him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49. Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God; Thou art the King of Israel.'--JOHN i. 45-49.

The words are often the least part of a conversation. The Evangelist can tell us what Nathanael said to Jesus, and what Jesus said to Nathanael, but no Evangelist can reproduce the look, the tone, the magnetic influence which streamed out from Christ, and, we may believe, more than anything He said, riveted these men to Him.

It looks as if Nathanael and his companions were very easily convinced, as if their adhesion to such tremendous claims as those of Jesus Christ was much too facile a thing to be a very deep one. But what can be put down in black and white goes a very short way to solve the secret of the power which drew them to Himself.

The incident which is before us now runs substantially on the same lines as the previous bringing of Peter to Jesus Christ. In both cases the man is brought by a friend, in both cases the friend's weapon is simply the expression of his own personal experience, We have found the Messias,' although Philip has a little more to say about Christ's correspondence with the prophetic word. In both cases the work is finished by our Lord Himself manifesting His own supernatural knowledge to the inquiring spirit, though in the case of Nathanael that process is a little more lengthened out than in the case of Peter, because there was a little ice of hesitation and of doubt to be melted away. And Nathanael, starting from a lower point than Peter, having questions and hesitations which the other had not, rises to a higher point of faith and certitude, and from his lips first of all comes the full articulate confession, beyond which the Apostles never went as long as our Lord was upon earth: Rabbi, Thou art the Son of God; Thou art the King of Israel.' So that both in regard to the revelation that is given of the character of our Lord, and in regard to the teaching that is given of the development and process of faith in a soul, this last narrative fitly crowns the whole series. In looking at it with you now, I think I shall best bring out its force by asking you to take it as falling into these three portions: first, the preparation--a soul brought to Christ by a brother; then the conversation--a soul fastened to Christ by Himself; and then the rapturous confession--Rabbi, Thou art the Son of God; Thou art the King of Israel.'

I. Look, then, first of all, at the preparation--a soul brought to Christ by a brother.

Philip findeth Nathanael.' Nathanael, in all probability, as commentators will tell you, is the Apostle Bartholomew; and in the catalogues of the Apostles in the Gospels, Philip and he are always associated together. So that the two men, friends before, had their friendship riveted and made more close by this sacredest of all bonds, that the one had been to the other the means of bringing him to Jesus Christ. There is nothing that ties men to each other like that. If you want to know the full sweetness of association with friends, and of human love, get some heart knit to yours by this sacred and eternal bond that it owes to you its first knowledge of the Saviour. So all human ties will be sweetened, ennobled, elevated, and made perpetual.

We have found Him, of whom Moses in the law, and the prophets, did write: Jesus of Nazareth, the Son of Joseph.' Philip knows nothing about Christ's supernatural birth, nor about its having been in Bethlehem; to him He is the son of a Nazarene peasant. But, notwithstanding that, He is the great, significant, mysterious Person for whom the whole sacred literature of Israel had been one long yearning for centuries; and he has come to believe that this Man standing beside him is the Person on whom all previous divine communications for a millennium past focussed and centred.

I need not dwell upon these words, because to do so would be to repeat substantially what I said in a former sermon on these first disciples, about the value of personal conviction as a means of producing conviction in the minds of others, and about the necessity and the possibility of all who have found Christ for themselves saying so to others, and thereby becoming His missionaries and evangelists.

I do not need to repeat what I said on that occasion; therefore I pass on to the very natural hesitation and question of Nathanael: Can there any good thing come out of Nazareth?' A prejudice, no doubt, but a very harmless one; a very thin ice which melted as soon as Christ's smile beamed upon him. And a most natural prejudice. Nathanael came from Cana of Galilee, a little hill village, three or four miles from Nazareth. We all know the bitter feuds and jealousies of neighbouring villages, and how nothing is so pleasant to the inhabitants of one as a gibe about the inhabitants of another. And in Nathanael's words there simply speaks the rustic jealousy of Cana against Nazareth.

It is easy to blame him, but do you think that you or I, if we had been in his place, would have been likely to have said anything very different? Suppose you were told that a peasant out of Ross-shire was a man on whom the whole history of this nation hung. Do you think you would be likely to believe it without first saying, That is a strange place for such a person to be born in'? Galilee was the despised part of Palestine, and Nazareth obviously was a proverbially despised village of Galilee; and this Jesus was a carpenter's son that nobody had ever heard of. It seemed to be a strange head on which the divine dove should flutter down, passing by all the Pharisees and the Scribes, all the great people and wise people. Nathanael's prejudice was but the giving voice to a fault that is as wide as humanity, and which we have every day of our lives to fight with; not only in regard to religious matters but in regard to all others--namely, the habit of estimating people, and their work, and their wisdom, and their power to teach us, by the class to which they are supposed to belong, or even by the place from which they come.

Can any good thing come out of Nazareth?' Can a German teach an Englishman anything that he does not know?' Is a Protestant to owe anything of spiritual illumination to a Roman Catholic?' Are we Dissenters to receive any wisdom or example from Churchmen?' Will a Conservative be able to give any lessons in politics to a Liberal?' Is there any other bit of England that can teach Lancashire?' Take care that whilst you are holding up your hands in horror against the prejudices of our Lord's contemporaries, who stumbled at His origin, you are not doing the same thing in regard to all manner of subjects twenty times a day.

That is one very plain lesson, and not at all too secular for a sermon. Take another. This three-parts innocent prejudice of Nathanael brings into clear relief for us what a very real obstacle to the recognition of our Lord's Messianic authority His apparent lowly origin was. We have got over it, and it is no difficulty to us; but it was so then. When Jesus Christ came into this world Judaea was ruled by the most heartless of aristocracies, an aristocracy of cultured pedants. Wherever you get such a class you get people who think that there can be nobody worth looking at, or worth attending to, outside the little limits of their own supercilious superiority. Why did Jesus Christ come from the men of the earth,' as the Rabbis called all who had not learned to cover every plain precept with spiders' webs of casuistry? Why, for one thing, in accordance with the general law that the great reformers and innovators always come from outside these classes, that the Spirit of the Lord shall come on a herdsman like Amos, and fishermen and peasants spread the Gospel through the world; and that in politics, in literature, in science, as well as in religion, it is always true that not many wise men after the flesh, not many mighty, not many noble are called.' To the cultivated classes you have to look for a great deal that is precious and good, but for fresh impulse, in unbroken fields, you have to look outside them. And so the highest of all lives is conformed to the general law.

More than that, Jesus of Nazareth, the Son of Joseph,' came thus because He was the poor man's Christ, because He was the ignorant man's Christ, because His word was not for any class, but as broad as the world. He came poor, obscure, unlettered, that all who, like Him, were poor and untouched by the finger of earthly culture, might in Him find their Brother, their Helper, and their Friend.

Philip saith unto him, Come and see.' He is not going to argue the question. He gives the only possible answer to it--You ask Me, can any good thing come out of Nazareth?' Come and see whether it is a good thing or no; and if it is, and if it came out of Nazareth, well then, the question has answered itself.' The quality of a thing cannot be settled by the origin of the thing.

As it so happened, this Man did not come out of Nazareth at all, though neither Philip nor Nathanael knew it; but if He had, it would have been all the same. The right answer was Come and see.'

Now although, of course, there is no kind of correspondence between the mere prejudice of this man Nathanael and the rooted intellectual doubts of other generations, yet Come and see' carries in it the essence of all Christian apologetics. By far the wisest thing that any man who has to plead the cause of Christianity can do is to put Christ well forward, and let people look at Him, and trust Him to produce His own impression. We may argue round, and round, and round about Him for evermore, and we shall never convince as surely as by simply holding Him forth. I, if I be lifted up, will draw all men unto Me.' Yet we are so busy proving Christianity that we sometimes have no time to preach it; so busy demonstrating that Jesus Christ is this, that, and the other thing, or contradicting the notion that He is not this, that, and the other thing, that we forget simply to present Him for men to look at. Depend upon it, whilst argument has its function, and there are men that must be approached thereby; on the whole, and for the general, the best way of propagating Christianity is to proclaim it, and the second best way is to prove it. Our arguments do fare very often very much as did that elaborate discourse that a bishop once preached to prove the existence of a God, at the end of which a simple old woman who had not followed his reasoning very intelligently, exclaimed, Well, for all he says, I can't help thinking there is a God after all.' The errors that are quoted to be confuted often remain more clear in the hearers' minds than the attempted confutations. Hold forth Christ--cry aloud to men, Come and see!' and some eyes will turn and some hearts cleave to Him.

And on the other side, dear brethren, you have not done fairly by Christianity until you have complied with this invitation, and submitted your mind and heart honestly to the influence and the impression that Christ Himself would make upon it.

II. We come now to the second stage--the conversation between Christ and Nathanael, where we see a soul fastened to Christ by Himself.

In general terms, as I remarked, the method by which our Lord manifests His Messiahship to this single soul is a revelation of His supernatural knowledge of him. But a word or two may be said about the details. Mark the emphasis with which the Evangelist shows us that our Lord speaks this discriminating characterisation of Nathanael before Nathanael had come to Him: He saw him coming.' So it was not with a swift, penetrating glance of intuition that He read his character in his face. It was not that He generalised rapidly from one action which He had seen him do. It was not from any previous personal knowledge of him, for, obviously, from the words of Philip to Nathanael, the latter had never seen Jesus Christ. As Nathanael was drawing near Him, before he had done anything to show himself, our Lord speaks the words which show that He had read his very heart: Behold an Israelite indeed, in whom is no guile.'

That is to say, here is a man who truly represents that which was the ideal of the whole nation. The reference is, no doubt, to the old story of the occasion on which Jacob's name was changed to Israel. And we shall see a further reference to the same story in the subsequent verses. Jacob had wrestled with God in that mysterious scene by the brook Jabbok, and had overcome, and had received instead of the name Jacob, a supplanter,' the name of Israel, for as a Prince hast thou power with God and hast prevailed.' And, says Christ: This man also is a son of Israel, one of God's warriors, who has prevailed with Him by prayer.' In whom is no guile'--Jacob in his early life had been marked and marred by selfish craft. Subtlety and guile had been the very keynote of his character. To drive that out of him, years of discipline and pain and sorrow had been needed. And not until it had been driven out of him could his name be altered, and he become Israel. This man has had the guile driven out of him. By what process? The words are a verbal quotation from Psalm xxxii.: Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.' Clear, candid openness of spirit, and the freedom of soul from all that corruption which the Psalmist calls guile,' is the property of him only who has received it, by confession, by pardon, and by cleansing, from God. Thus Nathanael, in his wrestling, had won the great gift. His transgression had been forgiven; his iniquity had been covered; to him God had not imputed his sin; and in his spirit, therefore, there was no guile. Ah, brother! if that black drop is to be cleansed out of your heart, it must be by the same means--confession to God and pardon from God. And then you too will be a prince with Him. and your spirit will be frank and free, and open and candid.

Nathanael, with astonishment, says, Lord, whence knowest Thou me?' Not that he appropriates the description to himself, or recognises the truthfulness of it, but he is surprised that Christ should have means of forming any judgment with reference to him, and so he asks Him, half expecting an answer which will show the natural origin of our Lord's knowledge: Whence knowest Thou me?' Then comes the answer, which, to supernatural insight into Nathanael's character, adds supernatural knowledge of Nathanael's secret actions: Before that Philip called thee, when thou wast under the fig tree, I saw thee. And it is because I saw thee under the fig-tree that I knew thee to be "an Israelite indeed, in whom there is no guile."' So then, under the fig-tree, Nathanael must have been wrestling in prayer; under the fig-tree must have been confessing his sins; under the fig-tree must have been longing and looking for the Deliverer who was to turn away ungodliness from Jacob.' So solitary had been that vigil, and so little would any human eye that had looked upon it have known what had been passing in his mind, that Christ's knowledge of it and of its significance at once lights up in Nathanael's heart the fire of the glad conviction, Thou art the Son of God.' If we had seen Nathanael, we should only have seen a man sitting, sunk in thought, under a fig-tree; but Jesus had seen the spiritual struggle which had no outward marks, and to have known which He must have exercised the divine prerogative of reading the heart.

I ask you to consider whether Nathanael's conclusion was not right, and whether that woman of Samaria was not right when she hurried back to the city, leaving her water-pot, and said, Come and see a man that told me all that ever I did.' That all' was a little stretch of facts, but still it was true in spirit. And her inference was absolutely true: Is not this the Christ, the Son of God?' This is the first miracle that Jesus Christ wrought. His supernatural knowledge, which cannot be struck out from the New Testament representations of His character, is as much a mark of divinity as any of the other of His earthly manifestations. It is not the highest; it does not appeal to our sympathies as some of the others do, but it is irrefragable. Here is a man to whom all men with whom He came in contact were like those clocks with a crystal face which shows us all the works. How does He come to have this perfect and absolute knowledge?

That omniscience, as manifested here, shows us how glad Christ is when He sees anything good, anything that He can praise in any of us. Behold an Israelite indeed, in whom there is no guile.' Not a word about Nathanael's prejudice, not a word about any of his faults (though no doubt he had plenty of them), but the cordial praise that he was an honest, a sincere man, following after God and after truth. There is nothing which so gladdens Christ as to see in us any faint traces of longing for, and love towards, and likeness to, His own self. His omniscience is never so pleased as when beneath heaps and mountains of vanity and sin it discerns in a man's heart some poor germ of goodness and longing for His grace.

And then again, notice how we have here our Lord's omniscience set forth as cognisant of all our inward crises and struggles, When thou wast under the fig tree, I saw thee.' I suppose all of us could look back to some place or other, under some hawthorn hedge, or some boulder by the seashore, or some mountain-top, or perhaps in some back-parlour, or in some crowded street, where some never-to-be-forgotten epoch in our soul's history passed, unseen by all eyes, and which would have shown no trace to any onlooker, except perhaps a tightly compressed lip. Let us rejoice to feel that Christ sees all these moments which no other eye can see. In our hours of crisis, and in our monotonous, uneventful moments, in the rush of the furious waters, when the stream of our lives is caught among rocks, and in the long, languid reaches of its smoothest flow, when we are fighting with our fears or yearning for His light, or even when sitting dumb and stolid, like snow men, apathetic and frozen in our indifference, He sees us, and pities, and will help the need which He beholds.

Think not thou canst sigh a sigh,
And thy Saviour is not by;
Think not thou canst weep a tear,
And thy Saviour is not near.'
When thou wast under the fig tree, I saw thee.'

III. One word more about this rapturous confession, which crowns the whole: Rabbi, Thou art the Son of God; Thou art the King of Israel.'

Where had Nathanael learned these great names? He was a disciple of John the Baptist, and he had no doubt heard John's testimony as recorded in this same chapter, when he told us how the voice from Heaven had bid him recognise the Messiah by the token of the descending Dove, and how he saw and bare record that this is the Son of God.' John's testimony was echoed in Nathanael's confession. Undoubtedly he attached but vague ideas to the name, far less articulate and doctrinal than we have the privilege of doing. To him Son of God' could not have meant all that it ought to mean to us, but it meant something that he saw clearly, and a great deal beyond that he saw but dimly. It meant that God had sent, and was in some special sense the Father of, this Jesus of Nazareth.

Thou art the King of Israel,' John had been preaching, The Kingdom of Heaven is at hand.' The Messiah was to be the theocratic King, the King, not of Judah' nor of the Jews,' but of Israel,' the nation that had entered into covenant with God. So the substance of the confession was the Messiahship of Jesus, as resting upon His special divine relationship and leading to His Kingly sway.

Notice also the enthusiasm of the confession; one's ear hears clearly a tone of rapture in it. The joy-bells of the man's heart are all a-ringing. It is no mere intellectual acknowledgment of Christ as Messiah. The difference between mere head-belief and heart-faith lies precisely in the presence of these elements of confidence, of enthusiastic loyalty, and absolute submission.

So the great question for each of us is, not, Do I believe as a piece of my intellectual creed that Christ is the Messiah, the Son of God, the King of Israel'? I suppose almost all my hearers here now do that. That will not make you a Christian, my friend. That will neither save your soul nor quiet your heart, nor bring you peace and strength in life, nor open the gates of the Kingdom of Heaven to you. A man may be miserable, wholly sunk in all manner of wickedness and evil, die the death of a dog, and go to punishment hereafter, though he believe that Jesus Christ is the Son of God and the King of Israel. You want something more than that. You want just this element of rapturous acknowledgment, of loyal submission, absolute obedience, of unfaltering trust.

Look at these first disciples, six brave men that had all that loyalty and love to Him; though there was not a soul in the world but themselves to share their convictions. Do they not shame you? When He comes to you, as He does come, with this question, Whom do ye say that I am?' may God give you grace to answer, Thou art the Christ, the Son of the living God,' and not only to answer it with your lips, but to trust Him wholly with your hearts, and with enthusiastic devotion to bow your whole being in adoring wonder and glad submission at His feet. If we are Israelites indeed,' our hearts will crown Him as the King of Israel.'

THE FIRST DISCIPLES: V. BELIEVING AND SEEING

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51. And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.'--JOHN i. 50, 51.

Here we have the end of the narrative of the gathering together of the first disciples, which has occupied several sermons. We have had occasion to point out how each incident in the series has thrown some fresh light upon two main subjects, namely, upon some phase or other of the character and work of Jesus Christ, or upon the various ways by which faith, which is the condition of discipleship, is kindled in men's souls. These closing words may be taken as the crowning thoughts on both these matters.

Our Lord recognises and accepts the faith of Nathanael and his fellows, but, like a wise Teacher, lets His pupils at the very beginning get a glimpse of how much lies ahead for them to learn; and in the act of accepting the faith gives just one hint of the great tract of yet uncomprehended knowledge of Him which lies before them; Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.' He accepts Nathanael's confession and the confession of his fellows. Human lips have given Him many great and wonderful titles in this chapter. John called Him the Lamb of God' the first disciples hailed Him as the Messias, which is the Christ' Nathanael fell before Him with the rapturous exclamation, Thou art the Son of God; Thou art the King of Israel!' All these crowns had been put on His head by human hands, but here He crowns Himself. He makes a mightier claim than any that they had dreamed of, and proclaims Himself to be the medium of all communication and intercourse between heaven and earth: Hereafter ye shall see heaven opened, and the angels of God ascending and descending upon the Son of Man.'

So, then, there are two great principles that lie in these verses, and are contained in, first, our Lord's mighty promise to His new disciples, and second, in our Lord's witness to Himself. Let me say a word or two about each of these.

I. Our Lord's promise to His new disciples.

Christ's words here may be translated either as a question or as an affirmation. It makes comparatively little difference to the substantial meaning whether we read believest thou?' or thou believest.' In the former case there will be a little more vivid expression of surprise and admiration at the swiftness of Nathanael's faith, but in neither case are we to find anything of the nature of blame or of doubt as to the reality of his belief. The question, if it be a question, is no question as to whether Nathanael's faith was a genuine thing or not. There is no hint that he has been too quick with his confession, and has climbed too rapidly to the point that he has attained. But in either case, whether the word be a question or an affirmation, we are to see in it the solemn and glad recognition of the reality of Nathanael's confession and belief.

Here is the first time that that word belief' came from Christ's lips; and when we remember all the importance that has been attached to it in the subsequent history of the Church, and the revolution in human thought which followed upon our Lord's demand of our faith, there is an interest in noticing the first appearance of the word. It was an epoch in the history of the world when Christ first claimed and accepted a man's faith.

Of course the second part of this verse, Thou shalt see greater things than these,' has its proper fulfilment in the gradual manifestation of His person and character, which followed through the events recorded in the Gospels. His life of service, His words of wisdom, His deeds of power and of pity, His death of shame and of glory, His Resurrection and His Ascension, these are the greater things' which Nathanael is promised. They all lay unrevealed yet, and what our Lord means is simply this: If you will continue to trust in Me, as you have trusted Me, and stand beside Me, you will see unrolled before your eyes and comprehended by your faith the great facts which will make the manifestation of God to the world.' But though that be the original application of the words, yet I think we may fairly draw from them some lessons that are of importance to ourselves; and I ask you to look at the hint that they give us about three things,--faith and discipleship, faith and sight, faith and progress. Believest thou? thou shalt see greater things than these.'

First, here is light thrown upon the relation between faith and discipleship. It is clear that our Lord here uses the word for the first time in the full Christian sense, that He regards the exercise of faith as being practically synonymous with being a disciple, that from the very first, believers were disciples, and disciples were believers.

Then, notice still further that our Lord here employs the word belief' without any definition of what or whom it is that they were to believe. He Himself, and not certain thoughts about Him, is the true object of a man's faith. We may believe a proposition, but faith must grasp a person. Even when the person is made known to us by a proposition which we have to believe before we can trust the person, still the essence of faith is not the intellectual process of laying hold upon a certain thought, and acquiescing in it, but the moral process of casting myself in full confidence upon the Being that is revealed to me by the thought,--of laying my hand, and leaning my weight, on the Man about whom it tells me. And so faith, which is discipleship, has in it for its very essence the personal element of trust in Jesus Christ.

Then, further, notice how widely different from our creed was Nathanael's creed, and yet how identical with our faith, if we are Christians, was Nathanael's faith. He knew nothing about the very heart of Christ's work, His atoning death. He knew nothing about the highest glory of Christ's person, His divine Sonship, in its unique and lofty sense. These lay unrevealed, and were amongst the greater things which he was yet to see; but though thus his knowledge was imperfect, and his creed incomplete as compared with ours, his faith was the very same. He laid hold upon Christ, he clave to Him with all his heart, he was ready to accept His teaching, he was willing to do His will, and as for the rest--Thou shalt see greater things than these.' So, dear brethren, from these words of my text here, from the unhesitating attribution of the lofty notion of faith to this man, from the way in which our Lord uses the word, are gathered these three points that I beseech you to ponder: there is no discipleship without faith; faith is the personal grasp of Christ Himself; the contents of creeds may differ whilst the element of faith remains the same. I beseech you let Christ come to you with the question of my text, and as He looks you in the eyes, hear Him say to you, Believest thou?'

Secondly, notice how in this great promise to the new disciples there is light thrown upon another subject, viz. the connection between faith and sight. There is a great deal about seeing in this context. Christ said to the first two that followed Him, Come and see.' Philip met Nathanael's thin film of prejudice with the same words, Come and see.' Christ greeted the approaching Nathanael with When thou wast under the fig tree I saw thee.' And now His promise is cast into the same metaphor: Thou shalt see greater things than these.'

There is a double antithesis here. I saw thee,' Thou shalt see Me.' Thou wast convinced because thou didst feel that thou wert the passive object of My vision. Thou shalt be still more convinced when illuminated by Me. Thou shalt see even as thou art seen. I saw thee, and that bound thee to Me; thou shalt see Me, and that will confirm the bond.'

There is another antithesis, namely--between believing and seeing. Thou believest--that is thy present; thou shalt see, that is thy hope for the future.' Now I have already explained that, in the proper primary meaning and application of the words, the sight which is here promised is simply the observance with the outward eye of the historical facts of our Lord's life which were yet to be learned. But still we may gather a truth from this antithesis which will be of use to us. Thou believest--thou shalt see' that is to say, in the loftiest region of spiritual experience you must believe first, in order that you may see.

I do not mean, as is sometimes meant, by that statement that a man has to try to force his understanding into the attitude of accepting religious truth, in order that he may have an experience which will convince him that it is true. I mean a very much simpler thing than that, and a very much truer one, viz. this, that unless we trust to Christ and take our illumination from Him, we shall never behold a whole set of truths which, when once we trust Him, are all plain and clear to us. It is no mysticism to say that. What do you know about God?--I put emphasis upon the word know'--What do you know about Him, however much you may argue and speculate and think probable, and fear, and hope, and question, about Him? What do you know about Him apart from Jesus Christ? What do you know about human duty, apart from Him? What do you know of all that dim region that lies beyond the grave, apart from Him? If you trust Him, if you fall at His feet and say Rabbi! Thou art my Teacher and mine illumination,' then you will see. You will see God, man, yourselves, duty; you will see light upon a thousand complications and perplexities; and you will have a brightness above that of the noonday sun, streaming into the thickest darkness of death and the grave and the awful hereafter. Christ is the Light. In that Light shall we see light.' And just as it needs the sun to rise in order that my eye may behold the outer world, so it needs that I shall have Christ shining in my heaven to illuminate the whole universe, in order that I may see clearly. Believe and thou shalt see.' For only when we trust Him do the mightiest truths that affect humanity stand plain and clear before us.

And besides that, if we trust Christ, we get a living experience of a multitude of facts and principles which are all mist and darkness to men except through their faith; an experience which is so vivid and brings such certitude as that it may well be called vision. The world says, Seeing is believing.' So it is about the coarse things that you can handle, but about everything that is higher than these invert the proverb, and you get the truth. Seeing is believing.' Yes, in regard to outward things. Believing is seeing in regard to God and spiritual truth. Believest thou? thou shalt see.'

Then, thirdly, there is light here about another matter, the connection between faith and progress. Thou shalt see greater things than these.' A wise teacher stimulates his scholars from the beginning, by giving them glimpses of how much there is ahead to be learnt. That does not drive them to despair; it braces all their powers. And so Christ, as His first lesson to these men, substantially says, You have learnt nothing yet, you are only beginning.' That is true about us all. Faith at first, both in regard to its contents and its quality, is very rudimentary and infantile. A man when he is first converted--perhaps suddenly--knows after a fashion that he himself is a very sinful, wretched, poor creature, and he knows that Jesus Christ has died for him, and is his Saviour, and his heart goes out to Him, in confidence and love and obedience. But he is only standing at the door and peeping in as yet. He has only mastered the alphabet. He is but on the frontier of the promised land. His faith has brought him into contact with infinite power, and what will be the end of that? He will indefinitely grow. His faith has started him on a course to which there is no natural end. As long as it keeps alive he will be growing and growing, and getting nearer and nearer to the great centre of all.

So here is a grand possibility opened out in these simple words, a possibility which alone meets what you need, and what you are craving for, whether you know it or not, namely, something that will give you ever new powers and acquirements; something which will ensure your closer and ever closer approach to an absolute object of joy and truth; something that will ensure you against stagnation and guarantee unceasing progress. Everything else gets worn out, sooner or later; if not in this world, then in another. There is one course on which a man can enter with the certainty that there is no end to it, that it will open out, and out, and out as he advances--with the certainty that, come life, come death, it is all the same.

When the plant grows too tall for the greenhouse they lift the roof, and it grows higher still. Whether you have your growth in this lower world, or whether you have your top up in the brightness and the blue of heaven, the growth is in one direction. There is a way that secures endless progress, and here lies the secret of it: Thou believest! thou shalt see greater things than these.'

Now, brethren, that is a grand possibility, and it is a solemn lesson for some of you. You professing Christian people, are you any taller than you were when you were born? Have you grown at all? Are you growing now? Have you seen any further into the depths of Jesus Christ than you did on that first day when you fell at His feet and said, Thou art the Son of God, Thou art the King of Israel'? His promise to you then was, Thou believest, thou shalt see greater things.' If you have not seen greater things it is because your faith has broken down, if it has not expired.

II. Now let me turn to the second thought which lies in these great words.

We have here, as I said, our Lord crowning Himself by His own witness to His own dignity. Hereafter ye shall see the heavens opened.' Mark how, with superbly autocratic lips, He bases this great utterance upon nothing else but His own word. Prophets ever said, Thus saith the Lord.' Christ ever said: Verily, verily, I say unto you.' Because He could swear by no greater, He sware by Himself.' He puts His own assurance instead of all argument and of all support to His words.

Hereafter.' A word which is possibly not genuine, and is omitted, as you will observe, in the Revised Version. If it is to be retained it must be translated, not hereafter,' as if it were pointing to some indefinite period in the future, but from henceforth,' as if asserting that the opening heavens and the descending angels began to be manifested from that first hour of His official work. Ye shall see heaven open, and the angels of God ascending and descending.' That is an allusion from the story of Jacob at Bethel. We have found reference to Jacob's history already in the conversation with Nathanael, An Israelite indeed, in whom is no guile.' And here is an unmistakable reference to that story, when the fugitive, with his head on the stony pillow, and the violet Syrian sky, with all its stars, rounding itself above him, beheld the ladder on which the angels of God ascended and descended. So,' says Christ, you shall see, in no vision of the night, in no transitory appearance, but in a practical waking reality, that ladder come down again, and the angels of God moving upon it in their errands of mercy.'

And who, or what, is this ladder? Christ. Do not read these words as meaning that the angels of God were to come down on Him to help, and to honour, and to succour Him as they did once or twice in His life, but as meaning that they are to ascend and descend by Him for the help and blessing of the whole world.

That is to say, to put it into plain words, Christ is the sole medium of communication between heaven and earth, the ladder with its foot upon the earth in His humanity, and its top in the heavens. No man hath ascended up into heaven save He which came down from heaven, even the Son of Man which is in heaven.'

My time will not allow me to expand these thoughts as I would have done; let me put them in the briefest outline. Christ is the medium of all communication between heaven and earth, inasmuch as He is the medium of all revelation. I have spoken incidentally about that in the former part of this sermon, so I do not dwell on it now. Christ is the ladder between heaven and earth, inasmuch as in Him the sense of separation, and the reality of separation, are swept away. Sin has shut heaven; there comes down from it many a blessing upon unthankful heads, but between it in its purity and the earth in its muddy foulness there is a great gulf fixed.' It is not because God is great and I am small, or because He is Infinite and I am a mere pin-point as against a great continent, it is not because He lives for ever, and my life is but a hand-breadth, it is not because of the difference between His Omniscience and my ignorance, His strength and my weakness, that I am parted from Him. Your sins have separated between you and your God,' and no man, build he Babels ever so high, can reach thither. There is one means by which the separation is at an end, and by which all objective hindrances to union, and all subjective hindrances, are alike swept away. Christ has come, and in Him the heavens have bended down to touch, and touching to bless, this low earth, and man and God are at one once more.

He is the ladder, or sole medium of communication, inasmuch as by Him all divine blessings, grace, helps, and favours, come down angel-like, into our weak and needy hearts. Every strength, every mercy, every spiritual power, consolation in every sorrow, fitness for duty, illumination in darkness, all gifts that any of us can need, come to us down on that one shining way, the mediation and the work of the Divine-Human Christ, the Lord.

He is the ladder, the sole medium of communication between heaven and earth, inasmuch as by Him my poor desires and prayers and intercessions, my wishes, my sighs, my confessions rise to God. No man cometh to the Father but by Me.' He is the ladder, the means of all communication between heaven and earth, inasmuch as at the last, if ever we enter there at all, we shall enter through Him and through Him alone, who is the Way, the Truth, and the Life.'

Ah, dear brethren! men are telling us now that there is no connection between earth and heaven except such as telescopes and spectroscopes can make out. We are told that there is no ladder, that there are no angels, that possibly there is no God, or if that there be, we have nothing to do with Him nor He with us; that our prayers cannot get to His ears, if He have ears, nor His hand be stretched out to help us, if He have a hand. I do not know how this cultivated generation is to he brought back again to faith in God and delivered from that ghastly doubt which empties heaven and saddens earth to its victims, but by giving heed to the word which Christ spoke to the whole race while He addressed Nathanael, Ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.' If He be the Son of God, then all these heavenly messengers reach the earth by Him. If He be the Son of Man, then every man may share in the gifts which through Him are brought into the world, and His Manhood, which evermore dwelt in heaven, even while on earth, and was ever girt about by angel presences, is at once the measure of what each of us may become, and the power by which we may become it.

One thing is needful for this wonderful consummation, even our faith. And oh! how blessed it will be if in waste solitudes we can see the open heaven, and in the blackest night the blaze of the glory of a present Christ, and hear the soft rustle of angels' wings filling the air, and find in every place a house of God and a gate of heaven,' because He is there. All that may be yours on one condition: Believest thou? Thou shalt see heaven open, and the angels of God ascending and descending upon the Son of Man.'

JESUS THE JOY-BRINGER

And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2. And both Jesus was called, and His disciples, to the marriage. 3. And when they wanted wine, the mother of Jesus saith unto Him, They have no wine. 4. Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. 5. His mother saith unto the servants, Whatsoever He saith unto you, do it. 6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse; but thou hast kept the good wine until now. 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.'--JOHN ii. 1-11.

The exact dating of this first miracle indicates an eye-witness. As Nazareth was some thirty miles distant from the place where John was baptizing, and Cana about four miles from Nazareth, the third day' is probably reckoned from the day of the calling of Philip. Jesus and His disciples seem to have been invited to the marriage feast later than the other guests, as Mary was already there. She appears to have been closely connected with the family celebrating the feast, as appears from her knowledge of the deficiency in the wine, and her direction to the servants.

The first point, which John makes all but as emphatic as the miracle itself, is the new relation between Mary and Jesus, the lesson she had to learn, and her sweet triumphant trust. Now that she sees her Son surrounded by His disciples, the secret hope which she had nourished silently for so long bursts into flame, and she turns to Him with beautiful faith in His power to help, even in the small present need. What an example her first word to Him sets us all! Like the two sad sisters at Bethany, she is sure that to tell Him of trouble is enough, for that His own heart will impel Him to share, and perchance to relieve it. Let us tell Jesus our wants and leave Him to deal with them as He knows how.

Of course, His addressing her as Woman' has not the meaning which it would have with us, for the term is one of respect and courtesy, but there is a plain intimation of a new distance in it, which is strengthened by the question, What is there in common between us?' What in common between a mother and her son! Yes, but she has to learn that the assumption of the position of Messiah in which her mother's pride so rejoiced, carried necessarily a consequence, the first of the swords which were to pierce that mother's heart of hers. That her Son should no more call her mother,' but woman,' told her that the old days of being subject to her were past for ever, and that the old relation was merged in the new one of Messiah and disciple--a bitter thought, which many a parent has to taste the bitterness of still, when wider outlooks and new sense of a vocation come to their children. Few mothers are able to accept the inevitable as Mary did, Jesus' hour' is not to be prescribed to Him, but His own consciousness of the fit time must determine His action. What gave Him the signal that the hour was struck is not told us, nor how soon after that moment it came. But the saying gently but decisively declares His freedom, His infallible accuracy, and certain intervention at the right time. We may think that He delays, but He always helps, and that right early.'

Mary's sweet humility and strong trust come out wonderfully in her direction to the servants, which is the exact opposite of what might have been expected after the cold douche administered to her eagerness to prompt Jesus. Her faith had laid hold of the little spark of promise in that not yet,' and had fanned it into a flame. Then He will intervene, and I can leave Him to settle when.' How firm, though ignorant, must have been the faith which did not falter even at the bitter lesson and the apparent repulse, and how it puts to shame our feebler confidence in our better known Lord, if ever He delays our requests! Mary left all to Jesus; His commands were to be implicitly obeyed. Do we submit to Him in that absolute fashion both as to the time and the manner of His responses to our petitions?

The next point is the actual miracle. It is told with remarkable vividness and equally remarkable reserve. We do not even learn in what precisely it consisted. Was all the water in the vessels turned into wine? Did the change affect only what was drawn out? No answer is possible to these questions. Jesus spoke no word of power, nor put forth His hand. His will silently effected the change on matter. So He manifested forth His glory as Creator and Sustainer, as wielding the divine prerogative of affecting material things by His bare volition.

The reality of the miracle is certified by the jovial remark of the ruler of the feast.' As Bengel says: The ignorance of the ruler proves the goodness of the wine; the knowledge of the servants, the reality of the miracle.' His palate, at any rate, was not so dulled as to be unable to tell a good brand' when he tasted it, nor is there any reason to suppose that Jesus was supplying more wine to a company that had already had more than enough.

The ruler's words are not meant to apply to the guests at that feast, but are quite general. But this Evangelist is fond of quoting words which have deeper meanings than the speakers dreamed, and with his mystically contemplative eye he sees hints and symbols of the spiritual in very common things. So we are not forcing higher meanings into the ruler's jest, but catching one intention of John's quotation of it, when we see in it an unconscious utterance of the great truth that Jesus keeps His best wine till the last. How many poor deluded souls are ever finding that the world does the very opposite, luring men on to be its slaves and victims by brilliant promises and shortlived delights, which sooner or later lose their deceitful lustre and become stale, and often positively bitter! The end of that mirth is heaviness.' The dreariest thing in all the world is a godless old age, and one of the most beautiful things in all the world is the calm sunset which so often glorifies a godly life that has been full of effort for Jesus, and of sorrows patiently borne as being sent by Him.

Full often clad in radiant vest Deceitfully goes forth the morn,'but Christ more than keeps His morning's promises, and Christian experience is steadily progressive, if Christians cling close to Him, and Heaven will supply the transcendent confirmation of the blessed truth that was spoken unawares by the ruler' at that humble feast.

What effect the miracle produced on others is not told; probably the guests shared the ruler's ignorance, but its effect on the disciples is that they believed on Him.' They had believed' already, or they would not have been disciples (John i. 50), but their faith was deepened as well as called forth afresh. Our faith ought to be continuously and increasingly responsive to His continuous manifestations of Himself which we can all find in our own experience.

Jesus manifested His glory' in this first sign. What were the rays of that mild radiance? Surely the chief of them, in addition to the revelation of His sovereignty over matter, to which we have already referred, is that therein He hallowed the sweet sacred joys of marriage and family life, that therein He revealed Himself as looking with sympathetic eye on the ties that bind us together, and on the gladness of our common humanity, that therein He reveals Himself as able and glad to sanctify and elevate our joys and infuse into them a strange new fragrance and power. The water' of our ordinary lives is changed into wine.' Jesus became acquainted with grief' in order that He might impart to every believing and willing soul His own joy, and that by its remaining in us, our joy might be full.

THE FIRST MIRACLE IN CANA -- THE WATER MADE WINE

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory.'--JOHN ii. 11.

The keynote of this Gospel was struck in the earlier verses of the first chapter in the great words, The Word was made flesh and dwelt among us, and we beheld His glory, full of grace and truth.' To these words there is an evident reference in this language. The Evangelist regards Christ's first miracle as the first ray of that forth-flashing glory of the Incarnate Word. To this Evangelist all miracles are especially important as being signs, which is the word he generally employs to designate them. They are not mere portents, but significant revelations as well as wonders. It is not, I think, accidental that there are just seven miracles of our Lord's, before His crucifixion, recorded by John, and one of the Risen Lord.

These signs are all set forth by the Evangelist as manifestations of various aspects of that one white light, of uncreated glory which rays from Christ. They are, if I may so say, the sevenfold colours into which the one beam is analysed. Each of them might be looked at in turn as presenting some fresh thought of what the glory . . . full of grace and truth' is.

I begin with the first of the series. What, then, is the glory of the only Begotten Son' which flashes forth upon us from the miracle? My object is simply to try to answer that question for you.

I. First, then, we see here the revelation of His creative power.

It is very noteworthy that the miraculous fact is veiled entirely in the narrative. Not a word is said of the method of operation, it is not even said that the miracle was wrought; we are only told what preceded it, and what followed it. Itself is shrouded in deep silence. The servants fill the water-pots.--Draw out now,' and they draw, and bear it to the governor of the feast.' Where the miraculous act comes in we do not know; what was its nature we cannot tell. How far it extended is left obscure. Was all the large quantity of water in these six great vessels of stone transformed into wine, or was the change effected in the moment when the portion that was wanted was drawn from them and on that portion only? We cannot answer the question. Probably, I think, the latter; but at all events a veil is dropped over the fact.

Only this, we see that in this miracle, even more conspicuously than in any other of our Lord's, there are no means at all employed. Sometimes He used material vehicles, anointing a man's eyes with clay, or moistening the ear with the spittle; sometimes sending a man to bathe in the Pool of Siloam; sometimes laying His hand on the sick; sometimes healing from a distance by the mere utterance of His word. But here there is not even a word; no means of any kind employed, but the silent forth-putting of His will, which, without token, without visible audible indication of any sort, passes with sovereign power into the midst of material things and there works according to His own purpose. Is not this the signature of divinity, that without means the mere forth-putting of the will is all that is wanted to mould matter as plastic to His command? It is not even, He spake and it was done,' but silently He willed, and the conscious water knew its Lord, and blushed.' This is the glory of the Incarnate Word.

Now that was no interruption of the order of things established in the Creation. There was no suspension of natural laws here. What happened was only this, that the power which generally works through mediating links came into immediate connection with the effect. What does it matter whether your engine transmits its powers through half a dozen cranks, or two or three less? What does it matter whether the chain be longer or shorter? Some parenthetical links are dropped here, that is all that is unusual. For in all ordinary natural operations, as we call them, the profound prologue of this Gospel teaches us to believe that Christ, the Eternal Word, works according to His will. He was the Agent of creation. He is the Agent of that preservation which is only a continual creation. In Him is life, and all living things live because of the continual presence and operation upon them of His divine power. And again I say, what is phenomenal and unusual in this miracle is but the suppression of two or three of the connecting links between the continual cause of all creatural existences, and its effect. So let us learn that whether through a long chain of so-called causes, or whether close up against the effect, without the intervention of these parenthetical and transmitting media, the divine power works. The power is one, and the reason for the effect is one, that Christ ever works in the world, and is that Eternal Word, without whom was not anything made that was made.' This beginning of miracles did Christ . . . and manifested His glory.'

II. Then, again, we see here, I think, the revelation of one great purpose of our Lord's coming, to hallow all common, and especially all family, life.

What a strange contrast there is between the simple gladness of the rustic village wedding and the tremendous scene of the Temptation in the wilderness, which preceded it only by a few days! What a strange contrast there is between the sublime heights of the first chapter and the homely incident which opens the ministry! What a contrast between the rigid asceticism of the Forerunner, who came neither eating nor drinking,' and the Son of Man, who enters thus freely and cheerfully into the common joys and relationships of human nature! How unlike the scene at the marriage-feast must have been to the anticipations of the half-dozen disciples that had gathered round Him, all a-tingling with expectation as to what would be the first manifestation of His Messianic power! The last thing they would have dreamed of would have been to find Him in the humble home in Cana of Galilee. Some people say this miracle is unworthy of Him, for it was wrought upon such a trivial occasion.' And was it a trivial occasion that prompted Him thus to commence His career, not by some high and strained and remote exhibition of more than human saintliness or power, but by entering like a Brother into the midst of common, homespun, earthly joys, and showing how His presence ennobled and sanctified these? Surely the world has gained from Him, among the many gifts that He has given to it, few that have been the fountain of more sacred sweetness and blessedness than is opened in that fact that the first manifestation of His glory had for its result the hallowing of the marriage tie.

And is it not in accordance with the whole meaning and spirit of His works that forasmuch as the brethren were partakers of' anything, He Himself likewise should take part of the same,' and sanctify every incident of life by His sharing of it? So He protests against that faithless and wicked division of life into sacred and secular, which has wrought such harm both in the sacred and in the secular regions. So He protests against the notion that religion has to do with another world rather than with this. So He protests against the narrowing conception of His work which would remove from its influence anything that interests humanity. So He says, as it were, at the very beginning of His career, I am a Man, and nothing that is human do I reckon foreign to Myself.'

Brethren! let us learn the lesson that all life is the region of His Kingdom; that the sphere of His rule is everything which a man can do or feel or think. Let us learn that where His footsteps have trod is hallowed ground. If a prince shares for a few moments in the festivities of his gathered people on some great occasion, how ennobled the feast seems! If he joins in their sports or in their occupations for a while as an act of condescension, how they return to them with renewed vigour! And so we. We have had our King in the midst of all our family life, in the midst of all our common duties; therefore are they consecrated. Let us learn that all things done with the consciousness of His presence are sacred. He has hallowed every corner of human life by His presence; and the consecration, like some pungent and perennial perfume, lingers for us yet in the else scentless air of daily life, if we follow His footsteps.

Sanctity is not singularity. There is no need to withdraw from any region of human activity and human interest in order to develop the whitest saintliness, the most Christlike purity. The saint is to be in the world, but not of it; like the Master, who went straight from the wilderness and its temptations to the homely gladness of the rustic marriage.

III. Still further, we have here a symbol of Christ's glory as the ennobler and heightener of all earthly joys./p>

That may be taken with perhaps a permissible play of fancy as one meaning, at any rate, of the transformation of water into wine; the less savoury and fragrant and powerful liquid into the more so. Wine, in the Old Testament especially, is the symbol of gladness, and though it received a deeper and a sacreder meaning in the New Testament as being the emblem of His blood shed for us, it is the Old Testament point of view that prevails here. And therefore, I say, we may read in the incident the symbol of His transforming power. He comes, the Man of Sorrows, with the gift of joy in His hand. It is not an unworthy object--not unworthy, I mean, of a divine sacrifice--to make men glad. It is worth His while to come from Heaven to agonise and to die, in order that He may sprinkle some drops of incorruptible and everlasting joy over the weary and sorrowful hearts of earth. We do not always give its true importance to gladness in the economy of our lives, because we are so accustomed to draw our joys from ignoble sources that in most of our joys there is something not altogether creditable or lofty. But Christ came to bring gladness, and to transform its earthly sources into heavenly fountains; and so to change all the less sweet, satisfying, and potent draughts which we take from earth's cisterns into the wine of the Kingdom; the new wine, strong and invigorating, making glad the heart of man.'

Our commonest blessings, our commonest joys, if only they be not foul and filthy, are capable of this transformation. Link them with Christ; be glad in Him. Bring Him into your mirth, and it will change its character. Like a taper plunged into a jar of oxygen, it will blaze up more brightly. Earth, at its best and highest, without Him is like some fair landscape lying in the shadow; and when He comes to it, it is like the same scene when the sun blazes out upon it, flashes from every bend of the rippling river, brings beauty into many a shady corner, opens all the flowering petals and sets all the birds singing in the sky. The whole scene changes when a beam of light from Him falls upon earthly joys. He will transform them and ennoble them and make them perpetual. Do not meddle with mirth over which you cannot make the sign of the Cross and ask Him to bless it; and do not keep Him out of your gladness, or it will leave bitterness on your lips, howsoever sweet it tastes at first.

Ay! and not only can this Master transform the water at the marriage feast into the wine of gladness, but the cups that we all carry, into which our tears have dropped--upon these too He can lay His hand and change them into cups of blessing and of salvation.

Blessed are they . . . who, passing through the valley of weeping, gather their tears into a well; the rain also covereth it with blessings.' So the old Psalm put the thought that sorrow may be turned into a solemn joy, and may lie at the foundation of our most flowery fruitfulness. And the same lesson we may learn from this symbol. The Christ who transforms the water of earthly gladness into the wine of heavenly blessedness, can do the same thing for the bitter waters of sorrow, and can make them the occasions of solemn joy. When the leaves drop we see through the bare branches. Shivering and cold they may look, but we see the stars beyond, and that is better. This beginning of miracles' will Jesus repeat in every sad heart that trusts itself to Him.

IV. And last of all, we have here a token of His glory as supplying the deficiencies of earthly sources.

His mother saith unto Him, "They have no wine."' The world's banquet runs out, Christ supplies an infinite gift. These great water-pots that stood there, if the whole contents of them were changed, as is possible, contained far more than sufficient for the modest wants of the little company. The water that flowed from each of them, in obedience to the touch of the servant's hand, if the change were effected then, as is possible, would flow on so long as any thirsted or any asked. And Christ gives to each of us, if we choose, a fountain that will spring unto life eternal. And when the world's platters are empty, and the world's cups are all drained dry, He will feed and satisfy the immortal hunger and the blessed thirst of every spirit that longs for Him.

The rude speech of the governor of the feast may lend itself to another aspect of this same thought. He said, in jesting surprise, Thou hast kept the good wine until now,' whereas the world gives its best first, and when the palate is dulled and the appetite diminished, then that which is worse.' How true that is; how tragically true in some of our lives! In the individual the early days of hope and vigour, when all things were fresh and wondrous, when everything was apparelled in the glory of a dream, contrast miserably with the bitter experiences of life that most of us have made. Habit comes, and takes the edge off everything. We drag remembrance, like a lengthening chain, through all our life; and with remembrance come remorse and regret. The vision splendid' no more attends men, as they plod on their way through the weariness of middle life, or pass down into the deepening shadows of advancing and solitary old age. The best comes first, for the men who have no good but this world's. And some of you have got nothing in your cups but dregs that you scarcely care to drink.

But Jesus Christ keeps the best till the last. His gifts become sweeter every day. No time can cloy them. Advancing years make them more precious and more necessary. The end is better in this course than the beginning. And when life is over, and we pass into the heavens, the word will come to our lips, with surprise and with thankfulness, as we find how much better it all is than we had ever dreamed it should be: Thou hast kept the good wine until now.'

Oh, my brother! do not touch that cup that is offered to you by the harlot world, spiced and fragrant and foaming; at the last it biteth like a serpent, and stingeth like an adder.' But take the pure joys which the Christ, loved, trusted, obeyed, summoned to your feast and welcomed in your heart, will bring to you; and these shall grow and greaten until the perfection of the Heavens.

CHRIST CLEANSING THE TEMPLE

Take these things hence; make not My Father's house an house of merchandise.'--JOHN ii. 16.

The other Evangelists do not record this cleansing of the Temple at the beginning of Christ's ministry, but, as we all know, tell of a similar act at its very close. John, on the other hand, has no notice of the latter incident. The question, then, naturally arises, are these diverse narratives accounts of the same event? The answer seems to me to be in the negative, because John's Gospel is evidently intended to supplement the other three, and to record incidents either unknown to, or unnoticed by, them, and, as a matter of fact, the whole of this initial visit of our Lord to Jerusalem is omitted by the three Evangelists. Then the two incidents are distinctly different in tone, in setting, and in the words with which our Lord accompanies them. They are both appropriate in the place in which they stand, the one as the initial and the other as all but the final act of His Messiahship. So we may learn from the repetition of this cleansing the solemn lesson: that outward reformation of religious corruptions is of small and transient worth. For in three years--perhaps in as many weeks--the abuse that He corrected returned in full force.

Now, this narrative has many points of interest, but I think I shall best bring out its meaning if I remind you, by way of introduction, that the Temple of Jerusalem was succeeded by the Temple of the Christian Church, and that each individual Christian man is a temple. So there are three things that I want to set before you: what Christ did in the Temple; what He does in the Church; what He will do to each of us if we will let Him.

I. First, then, what Christ did in the Temple.

Now, the scene in our narrative is not unlike that which may be witnessed in any Roman Catholic country in the cathedral place or outside the church on the saint's day, where there are long rows of stalls, fitted up with rosaries, and images of the saint, and candles, and other apparatus for worship.

The abuse had many practical grounds on which it could be defended. It was very convenient to buy sacrifices on the spot, instead of having to drag them from a distance. It was no less convenient to be able to exchange foreign money, possibly bearing upon it the head of an emperor, for the statutory half-shekel. It was profitable to the sellers, and no doubt to the priests, who were probably sleeping partners in the concern, or drew rent for the ground on which the stalls stood. And so, being convenient for all and profitable to many, the thing became a recognised institution.

Being familiar it became legitimate, and no one thought of any incongruity in it until this young Nazarene felt a flash of zeal for the sanctity of His Father's house consuming Him. Catching up some of the reeds which served as bedding for the cattle, He twisted them into the semblance of a scourge, which could hurt neither man nor beast. He did not use it. It was a symbol, not an instrument. According to the reading adopted in the Revised Version, it was the sheep and cattle, not their owners, whom He drove out.' And then, dropping the scourge, He turned to the money-changers, and, with the same hand, overthrew their tables. And then came the turn of the sellers of doves. He would not hurt the birds, nor rob their owners. And so He neither overthrew nor opened the cages, but bade them Take these things hence' and then came the illuminating words, Make not My Father's house a house of merchandise.'

Now this incident is very unlike our Lord's usual method, even if we do not exaggerate the violence which He employed. It is unlike in two respects: in the use of compulsion, and in aiming at mere outward reformation. And both of these points are intimately connected with its place in His career.

It was the first public appearance of Jesus before His nation as Messiah. He inaugurates His work by a claim--by an act of authority--to be the King of Israel and the Lord of the Temple. If we remember the words from the last prophet, in which Malachi says that the Messenger of the Covenant . . . shall suddenly come to His Temple, and purify the sons of Levi,' we get the significance of this incident. We have to mark in it our Lord's deliberate assumption of the role of Messiah; His shaping His conduct so as to recall to all susceptible hearts that last utterance of prophecy, and to recognise the fact that at the beginning of His career He was fully conscious of His Son-ship, and inaugurated His work by the solemn appeal to the nation to recognise Him as their Lord.

And this is the reason, as I take it, why the anomalous incident is in its place at the beginning of His career no less than the repetition of it was at the close. And this is the explanation of the anomaly of the incident. It is His solemn, authoritative claiming to be God's Messenger, the Messiah long foretold.

Then, further, this incident is a singular manifestation of Christ's unique power. How did it come that all these sordid hucksters had not a word to say, and did not lift a finger in opposition, or that the Temple Guard offered no resistance, and did not try to quell the unseemly disturbance, or that the very officials, when they came to reckon with Him, had nothing harsher to say than, What sign showest Thou unto us, seeing that Thou doest these things'? No miracle is needed to explain that singular acquiescence. We see in lower forms many instances of a similar thing. A man ablaze with holy indignation, and having a secret ally in the hearts of those whom He rebukes, will awe a crowd even if he does not infect them. But that is not the full explanation. I see here an incident analogous to that strange event at the close of Christ's ministry, when, coming out from beneath the shadows of the olives in the garden, He said to the soldiers Whom seek ye?' and they fell backwards and wallowed on the ground. An overwhelming impression of His personal majesty, and perhaps some forth-putting of that hidden glory which did swim up to the surface on the mountain of Transfiguration, bowed all these men before Him, like reeds before the wind. And though there was no recognition of His claim, there was something in the Claimant that forbade resistance and silenced remonstrance.

Further, this incident is a revelation of Christ's capacity for righteous indignation. No two scenes can be more different than the two recorded in this chapter: the one that took place in the rural seclusion of Cana, nestling among the Galilean hills, the other that was done in the courts of the Temple swarming with excited festival-keepers; the one hallowing the common joys of daily life, the other rebuking the profanation of what assumed to be a great deal more sacred than a wedding festival; the one manifesting the love and sympathy of Jesus, His power to ennoble all human relationships, and His delight in ministering to need and bringing gladness, and the other setting forth the sterner aspect of His character as consumed with holy zeal for the sanctity of God's name and house. Taken together, one may say that they cover the whole ground of His character, and in some very real sense are a summary of all His work. The programme contains the whole of what is to follow hereafter.

We may well take the lesson, which no generation ever needed more than the present, both by reason of its excellences and of its defects, that there were no love worthy of a perfect spirit in which there did not lie dormant a dark capacity of wrath, and that Christ Himself would not have been the Joy-bringer, the sympathising Gladdener which He manifested Himself as being in the beginning of miracles in Cana of Galilee' unless, side by side, there had lain in Him the power of holy indignation and, if need be, of stern rebuke. Brethren, we must retain our conception of His anger if we are not to maim our conception of His love. There is no wrath like the wrath of the Lamb. The Temple court, with the strange figure of the Christ with a scourge in His hand, is a revelation which this generation, with its exaggerated sentimentalism, with its shrinking, by reason of its good and of its evil, from the very notion of a divine retribution based upon the eternal antagonism between good and evil, most sorely needs.

II. Now, secondly, notice what Christ does in His Church.

I need not remind you how God's method of restoration is always to restore with a difference and a progress. The ruined Temple on Zion was not to be followed by another house of stone and lime, but by a spiritual house,' builded together for a habitation of God in the Spirit.' The Christian Church takes the place of that material sanctuary, and is the dwelling-place of God.

That being so, let us take the lesson that that house, too, may be desecrated. There may be, as there were in the original Temple, the externals of worship, and yet, eating out the reality of these, there may be an inward mercenary spirit.

Note how insensibly such corruption creeps in to a community. You cannot embody an idea in a form or in an external association without immediately dragging it down, and running the risk of degradation. It is just like a drop of quicksilver which you cannot expose to the air but instantaneously its brightness is dimmed by the scum that forms on its surface. A church as an outward institution is exposed to all the dangers to which other institutions are exposed. And these creep on insensibly, as this abuse had crept on. So it is not enough that we should be at ease in our consciences in regard to our practices as Christian communities. We become familiar with any abuse, and as we become familiar we lose the power of rightly judging of it. Therefore conscience needs to be guided and enlightened quite as much as to be obeyed.

How long has it taken the Christian Church to learn the wickedness of slavery? Has the Christian Church yet learned the unchristianity of War? Are there no abuses amongst us, which subsequent generations will see to be so glaring that they will talk about us as we talk about our ancestors, and wonder whether we were Christians at all when we could tolerate such things? They creep on gradually, and they need continual watchfulness if they are not to assume the mastery.

The special type of corruption which we find in this incident is one that besets the Church always. Of course, if I were preaching to ministers, I should have a great deal to say about that. For men that are necessarily paid for preaching have a sore temptation to preach for pay. But it is not only we professionals who have need to lay to heart this incident. It is all Christian communities, established and non-established churches, Roman Catholic and Protestant. The same danger besets them all. There must be money to work the outward business of the house of God. But what about people that run' churches as they run mills? What about people whose test of the prosperity of a Christian community is its balance-sheet? What about the people that hang on to religious communities and services for the sake of what they can make out of them? We have heard a great deal lately about what would happen if Christ came to Chicago.' If Christ came to any community of professing Christians in this land, do you not think He would need to have the scourge in His hand, and to say Make not My Father's house a house of merchandise'? He will come; He does come; He is always coming if we would listen to Him. And at long intervals He comes in some tremendous and manifest fashion, and overthrows the money-changers' tables.

Ah, brethren! if Jesus Christ had not thus come, over and over again, to His Church, Christian men would have killed Christianity long ago. Did you ever think that Christianity is the only religion that has shown recuperative power and that has been able to fling off its peccant humours? They used to say--I do not know whether it is true or not--that Thames water was good to put on board ship because of its property of corrupting and then clearing itself, and becoming fit to drink. We and our brethren, all through the ages, have been corrupting the Water of Life. And how does it come to be sweet and powerful still? This tree has substance in it when it casts its leaves. That unique characteristic of Christianity, its power of reformation, is not self-reformation, but it is a coming of the Lord to His temple to purify the sons of Levi, that their offering may be pleasant as in days of yore.'

So one looks upon the spectacle of churches labouring under all manner of corruptions; and one need not lose heart. The shortest day is the day before the year turns; and when the need is sorest the help is nearest. And so I, for my part, believe that very much of the organisations of all existing churches will have to be swept away. But I believe too, with all my heart--and I hope that you do--that, though the precious wheat is riddled in the sieve, and the chaff falls to the ground, not one grain will go through the meshes. Whatever becomes of churches, the Church of Christ shall never have its strength so sapped by abuses that it must perish, or its lustre so dimmed that the Lord of the Temple must depart from His sanctuary.

III. Lastly, note what Christ will do for each of us if we will let Him.

It is not a community only which is the temple of God. For the Apostles in many places suggest, and in some distinctly say, ye are the temples' individually, as well as the Temple collectively, of the Most High. And so every Christian soul--by virtue of that which is the deepest truth of Christianity, the indwelling of Christ in men's hearts by faith--is a temple of God; and every human soul is meant to be and may become such. That temple can be profaned. There are many ways in which professing Christians make it a house of merchandise. There are forms of religion which are little better than chaffering with God, to give Him so much service if He will repay us with so much Heaven. There are too many temptations, to which we yield, to bring secular thoughts into our holiest things. Some of us, by reason not of wishing wealth but of dreading penury, find it hard to shut worldly cares out of our hearts. We all need to be on our guard lest the atmosphere in which we live in this great city shall penetrate even into our moments of devotion, and the noise of the market within earshot of the Holy of Holies shall disturb the chant of the worshippers. It is Manchester's temptation, and it is one that most of us need to be guarded against.

So engrossed, and, as we should say, necessarily engrossed--or, at all events, legitimately engrossed--are we in the pursuits of our daily commerce, that we have scarcely time enough or leisure of heart and mind enough to come into the secret place of the Most High.' The worshippers stop outside trading for beasts and doves, and they have no time to go into the Temple and present their offerings.

It is our besetting danger. Forewarned is forearmed, to some extent. Would that we could all hear, as we go about our ordinary avocations, that solemn voice, Make not My Father's house a house of merchandise,' and could keep the inner sanctuary still from the noises, and remote from the pollutions, of the market hard by!

We cannot cast out these or any other desecrating thoughts and desires by ourselves, except to a very small degree. And if we do, then there happens what our Lord warned us against in profound words. The house may be emptied of the evil tenant in some measure by our own resolution and self-reformation. But if it is not occupied by Him, it remains empty,' though it is swept and garnished.' Nature abhors a vacuum, and into the empty house there come the old tenant and seven brethren blacker than himself. The only way to keep the world out of my heart is to have Christ filling it. If we will ask Him He will come to us. And if He has the scourge in His hand, let Him be none the less welcome a guest for that. He will come, and when He enters, it will be like the rising of the sun, when all the beasts of the forest slink away and lay them down in their dens. It will be like the carrying of the Ark of the Covenant of the Lord of the whole earth into the temple of Dagon, when the fish-like image fell prone and mutilated on the threshold. If we say to Him, Arise, O Lord, into Thy rest, Thou and the Ark of Thy strength,' He will enter in, and by His entrance will make the place of His feet glorious' and pure.

THE DESTROYERS AND THE RESTORER

Jesus answered and said unto them, Destroy this Temple, and in three days I will raise it up.'--JOHN ii. 19.

This is our Lord's answer to the Jewish request for a sign which should warrant His action in cleansing the Temple. There are two such cleansings recorded in the Gospels; this one His first public act, and another, omitted by John, but recorded in the other Gospels, which was almost His last public act.

It has been suggested that these are but two versions of one incident; and although there is no objection in principle to admitting the possibility of that explanation, yet in fact it appears to me insufficient and unnecessary. For each event is appropriate in its own place. In each there is a distinct difference in tone. The incident recorded in the present chapter has our Lord's commentary, Make not My Father's house a house of merchandise' in that recorded in the Synoptic Gospels the profanation is declared as greater, and the rebuke is more severe. The house of merchandise' has become, by their refusal to render to Him what was His, a den of thieves.' In the later incident there is a reference in our Lord's quotation from the Old Testament to the entrance of the Gentiles into the Kingdom. There is no such reference here. In the other Gospels there is no record of this question which the Jews asked, nor of our Lord's significant answer, whilst yet a caricatured and mistaken version of that answer was known to the other Evangelists, and is put by them into the mouths of the false witnesses at our Lord's trial. They thus attest the accuracy of our narrative even while they seem not to have known of the incident.

All these things being taken into account, I think that we have to do with a double, of which there are several instances in the Gospels, the same event recurring under somewhat varied circumstances, and reflecting varied aspects of truth. But it is to our Lord's words in vindication of His right to cleanse the Temple rather than to the incident on which they are based that I wish to turn your attention now: Destroy this Temple,' said our Lord, as His sufficient and only answer to the demand for a sign, and in three days I will raise it up.'

Now these words, enigmatical as they are, seem to me to be very profound and significant; and I wish, on this Easter Sunday, to look at them as throwing a light upon the gladness of this day. They suggest to me three things: I find in them, first, an enigmatical forecast of our Lord's own history; second, a prophetic warning of Israel's; and last, a symbolical foreshadowing of His world-wide work as the Restorer of man's destructions. Destroy this Temple, and in three days I will raise it up.'

I. First then, I think, we see here an enigmatical forecast of our Lord's own history.

Notice, first, that marvellous and unique consciousness of our Lord's as to His own dignity and nature. He spake of the temple of His body.' Think that here is a man, apparently one of ourselves, walking amongst us, living the common life of humanity, who declares that in Him, in an altogether solitary and peculiar fashion, there abides the fulness of Deity. Think that there has been a Man who said, In this place is One greater than the Temple.' And people have believed Him, and do believe Him, and have found that the tremendous audacity of the words is simple verity, and that Christ is, in inmost reality, all which the Temple was but in the poorest symbol. In it there had dwelt, though there dwelt no longer at the time when He was speaking, a material and symbolical brightness, the expression of something which, for want of a better name, we call the presence of God.' But what was that flashing fire between the cherubim that brooded over the Mercy-seat, with a light that was lambent and lustrous as the light of love and of life--what was that to the glory, moulded in meekness and garbed in gentleness, the glory that shone, merciful and hospitable and inviting--a tempered flame on which the poorest, diseased, blind eyes could look, and not wince--from the face and from the character of Jesus Christ the Lord? He is greater than the Temple, for in Him, in no symbol but in reality, abode and abides the fulness of that unnameable Being whom we name Father and God. And not only does the fulness abide, but in Him that awful Remoteness becomes for us a merciful Presence; the infinite abyss and closed sea of the divine nature hath an outlet, and becomes a river of water of life.' And as the ancient name of that Temple was the Tent of Meeting,' the place where Israel and God, in symbolical and ceremonial form, met together, so, in inmost reality in Christ's nature, Manhood and Divinity cohere and unite, and in Him all of us, the weak, the sinful, the alien, the rebellious, may meet our Father. He that hath seen Me hath seen the Father.' In this place is One greater than the Temple.'

And so this Jewish Peasant, at the very beginning of His earthly career, stands up there, in the presence of the ancestral sanctities and immemorial ceremonials which had been consecrated by all these ages and commanded by God Himself, and with autocratic hand sweeps them all on one side, as one that should draw a curtain that the statue might be seen, and remains poised Himself in the vacant place, that all eyes may look upon Him, and on Him alone. Destroy this Temple . . . . He spake of the temple of His body.'

Still further, notice how here we have, at the very beginning of our Lord's career, His distinct prevision of how it was all going to end. People that are willing to honour Jesus Christ, and are not willing to recognise His death as the great purpose for which He came, tell us that, like as with other reformers and heroes and martyrs, His death was the result of the failure of His purpose. And some of them talk to us very glibly, in their so-called Lives of Jesus Christ' about the alteration in Christ's plan which came when He saw that His message was not going to be received. I do not enter upon all the reasons why such a construction of Christ's work cannot hold water, but here is one--for any one who believes this story before us--that at the very beginning, before He had gone half a dozen steps in His public career, when the issues of the experiment, if it was a man that was making the experiment, were all untried; when, if it were merely a martyr-enthusiast that was beginning his struggle, some flickering light of hope that He would be received of His brethren must have shone, or He would never have ventured upon the path--that then, with no mistake, with no illusion, with no expectation of a welcome and a Hosanna, but with the clearest certitude of what lay before Him, our Lord beheld and accepted His Cross. Its shadow fell upon His path from the beginning, because the Cross was the purpose for which He came. To this end was I born, and for this cause came I into the world,' said He--when the reality of it was almost within arm's length of Him--to bear witness to the Truth,' and His bearing witness to the truth was perfected and accomplished on the Cross. Here, at the very commencement of His career, we have it distinctly set forth, the Son of Man came to give His life a ransom for many.'

And, brethren, that fact is important, not only because it helps us to understand that His death is the centre of His work, but also because it helps us to a loving and tender thought of Him, how all His life long, with that issue distinctly before Him, He journeyed towards it of His own loving will; how every step that He took on earth's flinty roads, taken with bleeding and pure feet, He took knowing whither He was going. This Isaac climbs the mountain to the place of sacrifice, with no illusions as to what He is going up the mountain for. He knows that He goes up to be the lamb of the offering, and knowing it, He goes. Therefore let us love Him with love as persistent as was His own, who discerning the end from the beginning, willed to be born and to live because He had resolved to die, for you and me and every man.

And then, further, we have here our Lord's claim to be Himself the Agent of His own resurrection. I will raise it up in three days.' Of course, in Scripture, we more frequently find the Resurrection treated as being the result of the power of God the Father. We more ordinarily read that Christ was raised; but sometimes we read, as here, that Christ rises, and we have solemn words of His own, I have power to lay it down, and I have power to take it again.' Think of a man saying, I am going to bring My own body from the dust of death,' and think of the man who said that doing it. If that is true, if this prediction was uttered, and being uttered was fulfilled--what then? I do not need to answer the question. My brother, this day declares that Jesus Christ is the Son of God. Destroy this Temple'--there is a challenge--and in three days I will raise it up' and He did it. And He is the Lord of the Temple as well as the Temple. Down on your knees before Him, with all your hearts and with all your confidence, and worship, and trust, and love for evermore the Second Man,' who is the Lord from Heaven!'

II. Now let us turn to the other aspects of these words. I think we see here, in the next place, a prophetic warning of the history of the men to whom He was speaking.

There must be a connection between the interpretation of the words which our Evangelist assures us is the correct one, and the interpretation which would naturally have occurred to a listener, that by this Temple' our Lord really meant simply the literal building in which He spoke. There is such a connection, and though our Lord did not only mean the Temple, He did mean the Temple. To say so is not forcing double meanings in any fast and loose fashion upon Scripture, nor playing with ambiguities, nor indulging in any of the vices to which spiritualising interpretation of Scripture leads, but it is simply grasping the central idea of the words of my text. Rightly understood they lead us to this: The death of Christ was the destruction of the Jewish Temple and polity, and the raising again of Christ from the dead on the third day was the raising again of that destroyed Theocracy and Temple in a new and nobler fashion.' Let us then look for a moment, and it shall only be for a moment, at these two thoughts.

If any one had said to any of that howling mob that stood round Christ at the judgment-seat of the High Priest, and fancied themselves condemning Him to death, because He had blasphemed the Temple: You, at this moment, are pulling down the holy and beautiful house in which your fathers praised; and what you are doing now is the destruction of your national worship and of yourselves,' the words would have been received with incredulity; and yet they were simple truth. Christ's death destroyed that outward Temple. The veil was rent in twain from the top to the bottom' at the moment He died; which was the declaration indeed that henceforward the Holiest of All was patent to the foot of every man, but was also the declaration that there was no more sanctity now within those courts, and that Temple, and priesthood, and sacrifice, and altar, and ceremonial and all, were antiquated. That which was perfect having come,' Christ's death having realised all which Temple-worship symbolised, that which was the shadow was put away when the substance appeared.

And in another fashion, it is also true that the death of our Lord Jesus Christ, inflicted by Jewish hands, was the destruction of the Jewish worship, in the way of natural sequence and of divine chastisement. When the husbandmen rejected the Son who was sent last of all,' there was nothing more for it but that they should be cast out of the vineyard,' and the firebrand which the Roman soldier, forty years afterwards, tossed into the Holiest of All, and which burned the holy and beautiful house with fire, was lit on the day when Israel cried Crucify Him! Crucify Him!'

Oh, brethren! What a lesson it is to us all of how blind even so-called religious zeal may be; how often it is true that men in their madness and their ignorance destroy the very institutions which they are trying to conserve! How it warns us to beware lest we, unknowing what we are about, and thinking that we are fighting for the honour of God, may really all the while be but serving ourselves and rejecting His message and His Messenger!

And then let me remind you that another thing is also true, that just as the Jewish rejection of Christ was their own rejection as the people of God, and their attempted destruction of Christ the destruction of the Jewish Temple, so the other side of the truth is also here, viz. that His rising again is the restoration of the destroyed Temple in nobler and fairer form. Of course the one real Temple is the body of Jesus Christ, as we have said, where sacrifice is offered, where God dwells, where men meet with God. But in a secondary and derivative sense, in the place of the Jewish Temple has come the Christian Church, which is, in a far deeper and more inward fashion, what that ancient system aspired to be.

Christ has builded up the Church on His Resurrection. On His Resurrection, I say, for there is nothing else on which it could rest. If men ask me what is the great evidence of Christ's Resurrection, my answer is--the existence in the world of a Church. Where did it come from? How is it possible to conceive that without the Resurrection of Jesus Christ such a structure as the Christian society should have been built upon a dead man's grave? It would have gone to pieces, as all similar associations would have gone. What had happened after that moment of depression which scattered them every man to his own, and led some of them to say, with pathetic use of the past tense to describe their vanished expectations, We trusted that it had been He which should have redeemed Israel'? What was the force that instead of driving them asunder drew them together? What was the power that, instead of quenching their almost dead hopes, caused them to flame up with renewed vigour heaven-high? How came it that that band of cowardly, dispirited Jewish peasants, who scattered in selfish fear and heart-sick disappointment, were in a few days found bearding all antagonism, and convinced that their hopes had only erred by being too faint and dim? The only answer is in their own message, which explained it all: Him hath God raised from the dead, whereof we are all witnesses.'

The destroyed Temple disappears, and out of the dust and smoke of the vanishing ruins there rises, beautiful and serene, though incomplete and fragmentary and defaced with many a stain, the fairer reality, the Church of the living Christ. Destroy this Temple, and in three days I will raise it up.'

III. Lastly, we have here a foreshadowing of our Lord's world-wide work as the Restorer of man's destructions.

Man's folly, godlessness, worldliness, lust, sin, are ever working to the destruction of all that is sacred in humanity and in life, and to the desecrating of every shrine. We ourselves, in regard to our own hearts, which are made to be the temples of the living God,' are ever, by our sins, shortcomings, and selfishness, bringing pollution into the holiest of all; breaking down the carved work thereof with axes and hammers,' and setting up the abomination of desolation in the holy places of our hearts. We pollute them all--conscience, imagination, memory, will, intellect. How many a man listening to me now has his nature like the facade of some of our cathedrals, with the empty niches and broken statues proclaiming that wanton desecration and destruction have been busy there?

My brother! what have you done with your heart? Destroy this temple.' Christ spoke to men who did not know what they were doing; and He speaks to you. It is the inmost meaning of the life of many of you. Hour by hour, day by day, action by action, you are devastating and profaning the sanctities of your nature, and the sacred places there where God ought to live.

Listen to His confident promise. He knows that in me He is able to restore to more than pristine beauty all which I, by my sin, have destroyed; to reconsecrate all which I, by my profanity, have polluted; to cast out the evil deities that desecrate and deform the shrine; and to make my poor heart, if only I will let Him come in to the ruined chamber, a fairer temple and dwelling-place of God.

In three days,' does He do it? In one sense--Yes! Thank God! the power that hallows and restores the desecrated and cast-down temple in a man's heart, was lodged in the world in those three days of death and resurrection. The fact that He died for our sins,' the fact that He was raised again for our justification,' are the plastic and architectonic powers which will build up any character into a temple of God.

And yet more than forty and six years' will that temple have to be in building.' It is a lifelong task till the top-stone be brought forth. Only let us remember this: Christ, who is Architect and Builder, Foundation and Top-stone; ay! and Deity indwelling in the temple, and building it by His indwelling--this Christ is not one of those who begin to build and are not able to finish.' He realises all His plans. There are no ruined edifices in the City' nor any half-finished fanes of worship within the walls of that great Jerusalem whose builder and maker is Christ.

If you will put yourselves in His hands, and trust yourselves to Him, He will take away all your incompleteness, and will make you body, soul, and spirit, temples of the Lord God; as far above the loftiest beauty and whitest sanctity of any Christian character here on earth as is the building of God, the house not made with hands, eternal in the heavens,' above the earthly house of this tabernacle.'

He will perfect this restoring work at the last, when His Word to His servant Death, as He points him to us, shall be Destroy this temple, and I will raise it up.'

TEACHER OR SAVIOUR?

The same came to Jesus by night, and said unto Him, Rabbi, we know that Thou art a Teacher come from God: for no man can do these miracles that Thou doest, except God be with him.'--JOHN iii. 2.

The connection in which the Evangelist introduces the story of Nicodemus throws great light on the aspect under which we are to regard it. He has just been saying that upon our Lord's first visit to Jerusalem at the Passover there was a considerable amount of interest excited, and a kind of imperfect faith in Him drawn out, based solely on His miracles. He adds that this faith was regarded by Christ as unreliable; and he goes on to explain that our Lord exercised great reserve in His dealings with the persons who professed it, for the reason that He knew all men, and needed not that any should testify of man, for He knew what was in man.'

Now, if you note that reiteration of the word man,' you will understand the description which is given of the person who is next introduced. He knew what was in man. There was a man of the Pharisees named Nicodemus, a ruler of the Jews.' It would have been enough to have said, There was a Pharisee.' When John says a man of the Pharisees,' he is not merely carried away by the echo in his ears of his own last words, but it is as if he had said, Now, here is one illustration of the sort of thing that I have been speaking about; one specimen of an imperfect faith built upon miracles; and one illustration of the way in which Jesus Christ dealt with it.'

Nicodemus was a Pharisee.' That tells us the school to which he belonged, and the general drift of his thought. He was a ruler of the Jews.' That tells us that he held an official position in the supreme court of the nation, to which the Romans had left some considerable shadow of power in ecclesiastical matters. And this man comes to Christ and acknowledges Him. Christ deals with him in a very suggestive fashion. His confession, and the way in which our Lord received it, are what I desire to consider briefly in this sermon.

I. Note then, first, this imperfect confession.

Everything about it, pretty nearly, is wrong. He came to Jesus by night,' half-ashamed and wholly afraid of speaking out the conviction that was working in him. He was a man in position. He could not compromise himself in the eyes of his co-Sanhedrists. It would be a grave thing for a man like me to be found in converse with this new Rabbi and apparent Prophet. I must go cautiously, and have regard to my reputation and my standing in the world; and shall steal to Him by night.' There is something wrong with any convictions about Jesus Christ which let themselves be huddled up in secret. The true apprehension of Him is like a fire in a man's bones, that makes him weary of forbearing' when he locks his lips, and forces him to speak. If Christians can be dumb, there is something dreadfully wrong with their Christianity. If they do not regard Jesus Christ in such an aspect as to oblige them to stand out in the world and say, Whatever anybody says or thinks about it, I am Christ's man,' then be sure that they do not yet know Him as they ought to do.

Nicodemus came to Jesus by night,' and therein condemned himself. He said, Rabbi, we know.' There is more than a soupcon of patronage in that. He is giving Jesus Christ a certificate, duly signed and sealed by Rabbinical authority. He evidently thinks that it is no small matter that he and some of his fellows should have been disposed to look with favour upon this new Teacher. And so he comes, if not patronising the young man, at all events extremely conscious of his own condescension in recognising Him with his We know.'

Had he the right to speak for any of his colleagues? If so, then at that very early stage of our Lord's ministry there was a conviction beginning to work in that body of ecclesiastics which casts a very lurid light on their subsequent proceedings. It was a good long while after, when Jesus Christ's attitude towards them had been a little more clearly made out than it was at the beginning, that they said officially, As for this fellow, we know not whence He is.' They knew' when He did not seem to be trenching on their prerogatives, or driving His Ithuriel-spear through their traditional professions of orthodoxy and punctilious casuistries. But when He trod on their toes, when He ripped up their pretensions, when He began to show His antagonism to their formalism and traditionalism, then they did not know where He came from. And there are many of us who are very polite to Jesus Christ as long as He does not interfere with us, and who begin to doubt His authority when He begins to rebuke our sins.

The man that said We know,' and then proceeded to tell Christ the grounds upon which He was accepted by him, was not in the position which becomes sinful men drawing near to their Saviour. We know that Thou art a Teacher'--contrast that, with its ring of complacency, and, if not superior, at least co-ordinate, authority, with Jesus! Master! have mercy on me,' or with Lord! save or I perish,' and you get the difference between the way in which a formalist, conceited of his knowledge, and a poor, perishing sinner, conscious of his ignorance and need, go to the Saviour.

Further, this imperfect confession was of secondary value, because it was built altogether upon miraculous evidence. Now, there has been a great deal of exaggeration about the value of the evidence of miracle. The undue elevation to which it was lifted in the apologetic literature of the eighteenth century, when it was almost made out as if there was no other proof that Jesus came from God than that He wrought miracles, has naturally led, in this generation and in the last one, to an equally exaggerated undervaluing of its worth. Jesus Christ did appeal to signs; He did also most distinctly place faith that rested merely upon miracle as second best; when He said, for instance, If ye believe not Me, yet believe the works.' Nicodemus says, We know that Thou art a Teacher sent from God, because no man can do these miracles except God be with him.' Ah! Nicodemus! did not the substance of the teaching reveal the source of the teaching even more completely than the miracles that accompanied it? Surely, if I may use an old illustration, the bell that rings in to the sermon (which is the miracles) is less conclusive as to the divine source of the teaching than is the sermon itself. Christ Himself is His own best evidence, and His words shine in their own light, and need no signs in order to authenticate their source. The signs are there, and are precious in my eyes less as credentials of His authority than as revelations of His character and His work. They are wonders; that is much. They are proofs; as I believe. But, high above both of these characteristics, they are signs of the spiritual work that He does, and manifestations of His redeeming power. And so a faith that had no ears for the ring of the divine voice in the words, and no eyes for the beauty and perfection of the character, was vulgar and low and unreliable, inasmuch as it could give no better reason for itself than that Jesus had wrought miracles,

I need not remind you of how noticeable it is that at this very early stage in our Lord's ministry there were a sufficient number of miracles done to be qualified by the Evangelist as many,' and to have been a very powerful factor in bringing about this real, though imperfect, faith. John has only told us of one miracle prior to this; and the other Evangelists do not touch upon these early days of our Lord's ministry at all. So that we are to think of a whole series of works of power and supernatural grace which have found no record in these short narratives. How much more Jesus Christ was, and did, and said, than any book can ever tell! These are but parts of His ways; a whisper of His power. The fulness of it remains unrevealed after all revelation.

But the central deficiency of this confession lies in the altogether inadequate conception of Jesus Christ and His work which it embodies. We know that Thou art a Teacher, a miracle-worker, a man sent from God, and in communion with Him.' These are large recognitions, far too large to be spoken of any but a select few of the sons of men. But they fall miserably beneath the grandeur, and do not even approach within sight of the central characteristic, of Christ and of His work. Nicodemus is the type of large numbers of men nowadays. All the people that have a kind of loose, superficial connection with Christianity re-echo substantially his words. They compliment Jesus Christ out of His divinity and out of His redeeming work, and seem to think that they are rather conferring an honour upon Christianity when they condescend to say, We, the learned pundits of literature; we, the arbiters of taste; we, the guides of opinion; we, the writers in newspapers and magazines and periodicals; we, the leaders in social and philanthropic movements--we recognise that Thou art a Teacher.' Yes, brethren, and the recognition is utterly inadequate to the facts of the case, and is insult, and not recognition.

II. Let me ask you to look now, in the next place, at the way in which Jesus Christ deals with this imperfect confession.

It was a great thing for a young Rabbi from Nazareth, who had no certificate from the authorities, to find an opening thus into the very centre of the Sanhedrim. There is nothing in life, to an ardent young soul, at the beginning of his career--especially if he feels that he has a burden laid upon him to deliver to his fellows--half so sweet as the early recognition by some man of wisdom and weight and influence, that he too is a messenger from God. In later years praise and acknowledgment cloy. And one might have expected some passing word from the Master that would have expressed such a feeling as that, if He had been only a young Teacher seeking for recognition. I remember that in that strange medley of beauty and absurdity, the Koran, somewhere or other, there is an outpouring of Mahomet's heart about the blessedness of his first finding a soul that would believe in him. And it is strange that Jesus Christ had no more welcome for this man than the story tells that He had. For He meets him without a word of encouragement; without a word that seemed to recognise even a growing and a groping confidence, and yet He would not quench the smoking flax.' Yes! sometimes the kindest way to deal with an imperfect conception is to show unsparingly why it is imperfect; and sometimes the apparent repelling of a partial faith is truly the drawing to Himself by the Christ of the man, though his faith be not approved.

So, notice how our Lord meets the imperfections of this acknowledgment. He begins by pointing out what is the deepest and universal need of men. Nicodemus had said, Rabbi, we know that Thou art a Teacher come from God.' And Christ says, Verily, verily, I say unto you, ye must be born again.' What has that to do with Nicodemus's acknowledgment? Apparently nothing; really everything. For, if you will think for a moment, you will see how it meets it precisely, and forces the Rabbi to deepen his conception of the Lord. The first thing that you and I want, for our participation in the Kingdom of God, is a radical out-and-out change in our whole character and nature. Ye must be born again' now, whatever more that means, it means, at all events, this--a thorough-going renovation and metamorphosis of a man's nature, as the sorest need that the world and all the individuals that make up the world have.

The deepest ground of that necessity lies in the fact of sin. Brother, we can only verify our Lord's assertion by honestly searching the depths of our own hearts, and looking at ourselves in the light of God. Think what is meant when we say, He is Light, and in Him is no darkness at all.' Think of that absolute purity, that, to us, awful aversion from all that is evil, from all that is sinful. Think of what sort of men they must be who can see the Lord. And then look at yourself. Are we fit to pass that threshold? Are we fit to gaze into that Face? Is it possible that we should have fellowship with Him? Oh, brethren, if we rightly meditate upon two facts, the holiness of God and our own characters, I think we shall feel that Jesus Christ has truly stated the case when He says, Ye must be born again.' Unless you and I can get ourselves radically changed, there is no Heaven for us; there is no fellowship with God for us. We must stand before Him, and feel that a great gulf is fixed between us and Him.

And so when a man comes with his poor little Thou art a Teacher,' no words are wanted in order to set in glaring light the utter inadequacy of such a conception as that. What the world wants is not a Teacher, it is a Life-giver. What men want is not to be told the truth; they know it already. What they want is not to be told their duty; they know that too. What they want is some power that shall turn them clean round. And what each of us wants before we can see the Lord is that, if it may be, something shall lay hold of us, and utterly change our natures, and express from our hearts the black drop that lies there tainting everything.

Now, this necessity is met in Jesus Christ. For there were two musts' in His talk with Nicodemus, and both of them bore directly on the one purpose of deepening Nicodemus's inadequate conception of what He was and what He did. He said, Ye must be born again,' in order that his hearer, and we, might lay to heart this, that we need something more than a Teacher, even a Life-giver; and He said, The Son of Man must be lifted up,' in order that we might all know that in Him the necessity is met, and that the Son of Man, who came down from Heaven, and is in Heaven, even whilst He is on earth, is the sole ladder by which men can ascend into Heaven and gaze upon God.

Thus it is Christ's work as Redeemer, Christ's sacrifice on the Cross, Christ's power as bringing to the world a new and holy life, and breathing it into all that trust in Him, which make the very centre of His work. Set by the side of that this other, Thou art a Teacher sent from God.' Ah, brethren, that will not do; it will not do for you and me! We want something a great deal deeper than that. The secret of Jesus is not disclosed until we have passed into the inner shrine, where we learn that He is the Sacrifice for the world, and the Source and Fountain of a new life. I beseech you, take Christ's way of dealing with this certificate of His character given by the Rabbi who did not know his own necessities, and ponder it.

Mark the underlying principle which is here--viz. if you want to understand Christ you must understand sin; and whoever thinks lightly of it will think meanly of Him. An underestimate of the reality, the universality, the gravity of the fact of sin lands men in the superficial and wholly impotent conception, Rabbi! Thou art a Teacher sent from God.' A true knowledge of myself as a sinful man, of my need of pardon, of my need of cleansing, of my need of a new nature, which must be given from above, and cannot be evolved from within, leads me, and I pray it may lead you, to cast yourself down before Him, with no complaisant words of intellectual recognition upon your lips, but with the old cry, Lord! be merciful to me a sinner.'

III. And now, dear friends, one last word. Notice when and where this imperfect disciple was transformed into a courageous confessor.

We do not know what came immediately of this conversation. We only know that some considerable time after, Nicodemus had not screwed himself up to the point of acknowledging out and out, like a brave man, that he was Christ's follower; but that he timidly ventured in the Sanhedrim to slip in a remonstrance ingeniously devised to conceal his own opinions, and yet to do some benefit to Christ, when he said, Does our law judge any man before it hear him?' And, of course, the timid remonstrance was swept aside, as it deserved to be, by the ferocious antagonism of his co-Sanhedrists.

But when the Cross came, and it had become more dangerous to avow discipleship, he plucked up courage, or rather courage flowed into him from that Cross, and he went boldly and craved the body of Jesus,' and got it, and buried it. No doubt when he looked at Jesus hanging on the Cross, he remembered that night in Jerusalem when the Lord had said, The Son of Man must be lifted up,' and he remembered how He had spoken about the serpent lifted in the wilderness, and a great light blazed in upon him, which for ever ended all hesitation and timidity for him. And so he was ready to be a martyr, or anything else, for the sake of Him whom he now found to be far more than a Teacher,' even the Sacrifice by whose stripes he was healed.

Dear brethren, I bring that Cross to you now, and pray you to see there Christ's real work for us, and for the world. He has taught us, but He has done more. He has not only spoken, He has died. He has not only shown us the path on which to walk, He has made it possible for us to walk in it. He is not merely one amongst the noble band that have guided and inspired and instructed humanity, but He stands alone--not a Teacher, but the Redeemer, the Lamb of God, which taketh away the sins of the world.'

If He is a Teacher, take His teachings, and what are they? These, that He is the Son of God; that He came from God' that He went to God' that He gives His life a ransom for many' that He is to be the Judge of mankind; that if we trust in Him, our sins are forgiven and our nature is renewed. Do not go picking and choosing amongst His teachings, for these which I have named are as surely His as Whatsoever ye would that men should do to you, do ye even so to them,' or any other of the moral teachings which the world professes to admire. Take the whole teachings of the whole Christ, and you will confess Him to be the Redeemer of your souls, and the Life-giver by whom, and by whom alone, we enter the Kingdom of God.

WIND AND SPIRIT

The wind bloweth where it listeth, and them hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.'--JOHN iii. 8.

Perhaps a gust of night wind swept round the chamber where Nicodemus sat listening to Jesus, and gave occasion for this condensed parable. But there is occasion sufficient for it in the word Spirit,' which, both in the language in which our Lord addressed the ruler of the Sanhedrim, and in that which John employed in recording the conversation, as in our own English, means both spirit' and breath.' This double signification of the word gives rise to the analogies in our text, and it also raises the question as to the precise meaning of the text. There are two alternatives, one adopted by our Authorised and Revised Version, and one which you will find relegated to the margin of the latter. We may either read the wind bloweth' or the Spirit breathes.' I must not be tempted here to enter into a discussion of the grounds upon which the one or the other of these two renderings may be preferred. Suffice it to say that I adhere to the rendering which lies before us, and find here a comparison between the salient characteristics of the physical fact and the operations of the Divine Spirit upon men's spirits.

But then, there is another step to be taken. Our Lord has just been laying down the principle that like begets like, that flesh produces flesh, and spirit, spirit. And so, applying that principle, He says here, not as might be expected, So is the work of the Divine Spirit in begetting new life in men,' but So is he that is born of the Spirit.' There are three things brought into relation with one another: the physical fact; the operations of the Spirit of God, of which that physical fact in its various characteristics may be taken as a symbol; and the result of its operations in the new man who is made after the image of Him that created him.'

It is to the last of these that I wish to turn. Here you have the ideal of the Christian life, considered as the product of the free Spirit of God, the picture of what all Christian people have the capacity of being, the obligation to be, and are, just in the measure in which that new life, which the Spirit of God bestows, is dominant in them and moulding their character. So I take these characteristics just as they arise.

I. Here you have the freedom of the new life.

The wind bloweth where it listeth.' Of course, in these days of weather forecasts and hoisting cones, we know that the wind is subject to as rigid physical laws as any other phenomena. But Jesus Christ speaks here, as the Bible always speaks about Nature, from two points of view--one the popular, regarding the thing as it looks on the surface, and the other what I may call the poetico-devout--finding sermons in stones, books in the running brooks,' and hints of the spiritual world in all the phenomena of the natural. So, just as in spite of meteorological science, there has passed into common speech the proverbial simile as free as the wind,' so Jesus Christ says here, The wind bloweth where it listeth, . . . so is every one that is born of the Spirit.' He passes by the intermediate link, the Spirit that is the parent of the life, and deals with the resulting life and declares that it is self-impelled and self-directed. Is that a characteristic to be desired or admired? Is doing as we list precisely the description of the noblest life? It is the description of the purely animal one. It is the description of an entirely ignoble and base one. It may become the description of an atrociously criminal one. But we do not generally think that a man that says Thus I will; thus I command; let the fact that I will it stand in the place of all reason,' is speaking from a lofty point of view.

But there are two sorts of listing.' There is the listing which is the yielding to the mob of ignoble passions and clamant desires of the animal nature within us, and there is the listing' which is obeying the impulses of a higher will, that has been blended with ours. And there you come to the secret of true freedom, which does not consist in doing as I like, but in liking to do as God wishes me to do. When our Lord says where it listeth,' He implies that a change has passed over a man, when that new life is born within him, whereby the law, the known will of God, is written upon his heart, and, inscribed on these fleshly tables, becomes no longer an iron force external to him, but a vital impulse within him. That is freedom, to have my better will absolutely conterminous and coincident with the will of God, so far as I know it. Just as a man is not imprisoned by limits beyond which he has no desire to go, so freedom, and elevation, and nobility come by obeying, not the commands of an external authority, but the impulse of an inward life.

Ye have not received the spirit of bondage,' because God hath given us the Spirit of power, and of love, and of self-control, which keeps down that base and inferior listing,' and elevates the higher and the nobler one, Where the Spirit of the Lord is, there is liberty,' because duty has become delight, and there is no desire in the new and higher nature for anything except that which God enjoins. The true freedom is when, by the direction of our will, we change must' into I delight to do Thy will.' So we are set free from the bondage and burden of a law that is external, and is not loved, and are brought into the liberty of, for dear love's sake, doing the will of the beloved.

Myself shall to my darling be Both law and impulse,'

says one of the poets about a far inferior matter. It is true in reference to the Christian life, and the liberty wherewith Christ hath made us free,'

But, then, in order freely to understand the sweep and the greatness of this perfect law of liberty, we must remember that the new life is implanted in us precisely in order that we may suppress, and, if need be, cast out and exorcise, that lower listing,' of which I have said that it is always ignoble and sometimes animal. For this freedom will bring with it the necessity for continual warfare against all that would limit and restrain it--namely, the passions and desires and inclinations of our baser or nobler, but godless, self. These are, as it were, deposed by the entrance of the new life. But it is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best thing is to behead them, as well as to cast them from their throne. If ye, through the Spirit, do put to death the deeds' and inclinations and wills of the flesh, ye shall live' and if you do not, they will live and will kill you. So the freedom of the new life is a militant freedom, and we have to fight to maintain it. As Burke said about the political realm, the price of liberty is eternal vigilance,' so we say about the new life of the Christian man--he is free only on condition that he keeps well under hatches the old tyrants, who are ever plotting and struggling to have dominion once again.

Still further, whilst this new life makes us free from the harshness of a law that can only proclaim duty, and also makes us free from our own baser selves, it makes us free from all human authority. The true foundation of the Christian democracy is that each individual soul has direct and immediate access to, and direct and real possession of, God, in his spirit and life. Therefore, in the measure in which we draw into ourselves the new life and the Spirit of God shall we be independent of men round us, and be able to say, With me it is a very small matter to be judged of you or of man's judgment.' That new life ought to make men original, in the deep and true sense of the word, as drawing their conceptions of duty and their methods of life, not at second hand from other men, but straight from God Himself. If the Christian Church was fuller of that divine life than it is, it would be fuller of all varieties of Christian beauty and excellence, and all these would be the work of that one and the selfsame Spirit dividing to every man severally as He will.' If this congregation were indeed filled with the new life, there would be an exuberance of power, and a harmonious diversity of characteristics about it, and a burning up of the conventionalities of Christian profession such as we do not dream of to-day. The wind bloweth where it listeth.'

II. Here we have this new life in its manifestation.

Thou hearest the sound,' or, as the Word might literally be rendered, the voice thereof,' from the little whisper among the young soft leaves of the opening beeches in our woods to-day, up to the typhoon that spreads devastation over leagues of tropical ocean. That voice, now a murmur, now a roar, is the only manifestation of the unseen force that sweeps around us. And if you are a Christian man or woman your new life should be thus perceptible to others, in a variety of ways, no doubt, and in many degrees of force. You cannot show its roots; you are bound to show its fruits. You cannot lay bare your spirits, and say to the world, Look! there is the presence of a divine germ in me,' but you can go about amongst men, and witness to the possession of it by the life that you live. There are a great many Christian people from whom, if you were to listen ever so intently, you would not hear a sough or a ripple. There is a dead calm; the rushing mighty wind' has died down; and there is nothing but a greasy swell upon the windless ocean. The wind bloweth,' and the sound' is heard. The wind ceases, and there is a hideous silence. And that is the condition of many a man and woman that has a name to live and is dead. Does anybody hear the whisper of that breath in your life, Christian man? It is not for me to answer the question; it is for you to ask it and answer it for yourselves.

And Christians should be in the world, as the very breath of life amidst stagnation. When the Christian Church first sprung into being it did come into that corrupt, pestilential march of ancient heathenism with healing on its wings, and like fresh air from the pure hills into some fever-stricken district. Wherever there has been a new outburst, in the experience of individuals and of churches, of that divine life, there has come, and the world has felt that there has come, a new force that breathes over the dry bones, and they live. Alas, alas! that so frequently the professing Christian Church has ceased to discharge its plain function, to breathe on the slain that they may live.

They are curing, or say they are curing, consumption nowadays, by taking the patient and keeping him in the open air, and letting the wind of heaven blow freely about him. That, and not shutting people in warm chambers, and coddling them with the prescriptions of social and political reformation, that is the cure for the world's diseases. Wherever the new life is vigorous in men, men will hear the sound thereof, and recognise that it comes from heaven.

III. Lastly, here we have the new life in its double secret.

I have been saying that it has a means of manifestation which all Christian people are bound to exemplify. But our Lord draws a broad distinction between that which can be manifested and that which cannot. As I said, you can show the leaves and the fruits; the roots are covered. Thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth.'

The origin of that new life is hid with Christ in God.' And so, since we are not dependent upon external things for the communication of the life, we should not be dependent upon them for its continuation and its nourishment, and we should realise that, if we are Christians, we are living in two regions, and, though as regards the surface life we belong to the things of time, as regards the deepest life, we belong to eternity. All the surface springs may run dry. What then? As long as there is a deep-seated fountain that comes welling up, the fields will be green, and we may laugh at famine and drought. If it be true that our lives are hid with Christ in God,' then it ought to be true that the nourishments, as well as the direction and impulse of them, are drawn from Him, and that we seek not so much for the abundance of the things that minister to the external as for the fulness of those that sustain the inward, the true life, the life of Christ in the soul.

The world does not know where that Christian life comes from. If you are a Christian, you ought to bear in your character a certain indefinable something that will suggest to the people round you that the secret power of your life is other than the power which moulds theirs. You may be naturalised, and you may speak fairly well the language of the country in which you are a sojourner, but there ought to be something in your accent which tells where you come from, and betrays the foreigner. We ought to move amongst men, having about us that which cannot be explained by what is enough to explain their lives. A Christian life should be the manifestation to the world of the supernatural.

They know not whence it cometh nor whither it goeth.' No; that new life in its feeblest infancy, and before it speaks, if I may so say, is, by its very existence, a prophet, and declares that there must be, beyond this bank and shoal of time,' a region to which it is native, and in which it may grow to maturity. You will find in your greenhouses exotics that stand there, after all your pains and coals, stunted, and seeming to sigh for the tropical heat which is their home. The earnest of our inheritance, the first-fruits of the Spirit, the Christian life which originated in, and is sustained by, the flowing of the divine life into us, demands that, somehow or other, the stunted plant should be lifted and removed into that higher house where these are planted'--and what shall be the spread of its branches, and the lustre of its leaves, and what the gorgeousness of its blossoms, and what the perennial sweetness of its fruits then and there, it doth not yet appear.'

They know not whither it goeth.' And even those who themselves possess it know not, nor shall know, through the ages of a progressive approximation to the ever-approached and never-attained perfection. This spake He of the Holy Ghost, which they that believe on Him should receive.' Trust Christ, and the law of the Spirit of Life in Christ Jesus shall make you free from the law of sin and death.'

THE BRAZEN SERPENT

Moses lifted up the serpent in the wilderness.'--JOHN iii. 14.

This is the second of the instances in this Gospel in which our Lord lays His hand upon an institution or incident of the Old Testament, as shadowing forth some aspect of His work. In the first of these instances, under the image of the ladder that Jacob saw, our Lord presented Himself as the sole medium of communication between heaven and earth; here He goes a step further into the heart of His work, and under the image, very eloquent to the Pharisee to whom He was speaking, of the brazen serpent lifted up on the pole in the desert, proclaims Himself as the medium of healing and of life to a poisoned world.

Now, Nicodemus has a great many followers to-day. He took up a position which many take up. He recognised Christ as a Teacher, and was willing to accord to the almost unknown young man from Galilee the coveted title of Rabbi.' He came to Him with a little touch of condescension, and evidently thought that for him, a ruler of the Jews, a member of the upper and educated classes, to be willing to speak of Jesus as a Teacher, was an endorsement that the young aspirant might be gratified to receive. Rabbi, we know that Thou art a Teacher sent from God'--but he stopped there. He is not the only one who compliments Jesus Christ, while he degrades Him from His unique position. Now, to this inadequate conception of our Lord's Person and work, Christ opposed the solemn insistence on the incapacity of human nature as it is, to enter into communion with, and submission to, God. And then He passes on to speak--in precise parallelism with the position that He took up when He likened Himself to the Ladder of Jacob's vision--of Himself as being the Son of Man that came down from Heaven, and therefore is able to reveal heavenly things. In my text He further unveils in symbol the mystery and dignity of His Person and of His work, whilst He speaks of a mysterious lifting up of this Son of Man who came down from heaven. These are the truths that the conception of Christ as a great Teacher needs for its completion; the contrariety of human nature with the divine will, the Incarnation of the Son of God, the Crucifixion of the Incarnate Son. And so we have here three points, to which I desire to turn, as setting forth the conception of His own work which Jesus Christ presented as completing the conception of it, to which Nicodemus had attained.

I. There is, first, the lifting up of the Son of Man.

Now, of course, the sole purpose of setting that brazen serpent on the pole was to render it conspicuous, and all that Nicodemus could then understand by the symbol was that, in some unknown way, this heaven-descended Son of Man should be set forth before Israel and the world as being the Healer of all their diseases. But we are wiser, after the event, than the ruler of the Jews could be at the threshold of Christ's ministry. We have also to remember that this is not the only occasion, though it is the first, on which our Lord used this very significant expression. For twice over in this Gospel we find it upon His lips--once when, addressing the unbelieving multitude, He says When ye have lifted up the Son of Man, then shall ye know that I am He' and once when in soliloquy, close on Calvary, He says, as the vision of a world flocking to Him rises before Him on occasion of the wish of a few Greek proselytes to see Him, I, if I be lifted up, will draw all men unto Me.' We do not need, though we have, the Evangelist's commentary, this He spake signifying what death He should die.'

So, if we accept the historical veracity of this Gospel, we here perceive Jesus Christ, at the very beginning of His career, and before the dispositions of the nation towards Him had developed themselves in action, discerning its end, and seeing, gaunt and grim before Him, the Cross that was lifted up on Calvary. Enthusiasts and philanthropists and apostles of all sorts, in the regions of science and beneficence and morals and religion, begin their career with trusting that their brethren should have understood' that God was speaking through them. But no illusion of that sort, according to these Evangelists, drew Jesus Christ out of His seclusion at Nazareth and impelled Him on His career. From the beginning He knew that the Cross was to be the end. That Cross was not to Him a necessity, accepted as the price of faithfulness in doing His work, so that His attitude was, I will speak what is in Me, though I die for it,' but it was to Him the very heart of the work which He came to do. Therefore, after He had said to the ruler of the Jews that the Son of Man, as descended from Heaven, was able to speak of heavenly things, He added the deeper necessity, He must be lifted up.' Where lay the must'? In the requirement of the work which He had set Himself to do. Beneath this great saying there lies a pathetic, stern, true conception of the condition of human nature. That desert encampment, with the poisoned men dying on every hand, is the emblem under which Jesus Christ, the gentlest and the sweetest soul that ever lived, looked out upon humanity. And it was because the facts of human nature called for something far more than a teacher that He said the Son of Man must be lifted up.' For what they needed, and what He had set Himself to bring, could only be brought by One who yielded Himself up for the sins of the whole world.

But that must,' which thus arose from the requirements of the task that He had set before Him, had its source in His own heart; it was no necessity imposed upon Him from without. True, it was a necessity laid on Him by filial obedience, but also true, it was the necessity accepted by Him in pursuance of the impulse of His own heart. He must die because He must save, and He must save because He loved. So He was not nailed to the Cross by the nails and hammers of the Roman soldiers, and the taunt that was flung at Him as He hung there had a deeper meaning, as scoffs thrown at Him and His cause ordinarily have, than the scoffers understood: He saved others,' and therefore Himself He cannot save.'

So here we have Christ accepting, as well as discerning, the Cross. And we have more than that. We have Christ looking at the Cross as being, not humiliation, but exaltation. The Son of Man must be lifted up.' And what does that mean? It means the same thing that He said when, near the end, He declared, The hour is come that the Son of Man should be glorified.' We are accustomed to speak--and we speak rightly--of His death as being the lowest point of the humiliation which was inherent in the very fact of His humanity. He condescended to be born; He stooped yet more to die. But whilst that is true, the other side is also true--that in the Cross Christ is lifted up, and that it is His Throne. For what see we there? The highest exhibition, the tenderest revelation, of His perfect love. And what see we there besides? The supreme manifestation of the highest power.

'Twas great to speak a world from nought, 'Tis greater to redeem.'

To save humanity, to make it possible that men should receive that second birth, and should enter into the Kingdom of God--that was a greater work, because a work not only of creation, but of restoration, than it was to send forth the stars on their courses and to preserve' the ancient heavens from wrong.' There is a revelation of divine might when we lift up our eyes on high,' and see how, because He is great in power, not one faileth.' But there is a mightier revelation of divine power when we see how, from amidst the ruins of humanity, He can restore the divine image, and piece together, as it were, without sign of flaw or crack or one fragment wanting, the fair image that was shattered into fragments by the blow of Sin's heavy mace. Power in its highest operation, power in its tenderest efficacy, power in its widest sweep, are set forth on the Cross of Christ, and that weak Man hanging there, dying in the dark, is the power of God' as well as the wisdom of God.' The Cross is Christ's Throne, but it is His sovereign manifestation of love and power only if it is what, as I believe He told us it was, and what His servants from His lips caught the interpretation of it as being, the death for the sins of the sin-stricken world. Unless we can believe that, when He died, He died for us, I know not why Christ's death should appeal to our love. But if we recognise--as I pray that we all may recognise--that our deep need for something far more than Teacher or Pattern has been met in that great one Sacrifice for sins for ever,' then the magnetism of the Cross begins to tell, and we understand what He meant when He said, I, if I be lifted up, will draw all men unto Me.' Brethren, the Cross is His Throne, from which He rules the world, and if you strike His sacrifice for sins out of your conception of His work, you have robbed Him of sovereignty, and taken out of His hand the sceptre by which He governs the hearts and wills of rebellious and restored men.

II. Notice, again, how we have here the look at the uplifted Son of Man.

I do not need to paint for you what your own imaginations can sufficiently paint for yourselves--the scene in the wilderness where the dying men from the very outskirts of the camp could turn a filmy eye to the brazen serpent hanging in their midst. That look is the symbol of what we need, in order that the life-giving power of Christ should enter into our death. There is no better description of the act of Christian faith than that picture of the dying Israelite turning his languid eye to the symbol of healing and life. That trust which Jesus emphasises here in whosoever believeth on Him,' He opposes very emphatically to Nicodemus's confession, We know that Thou art a Teacher.' We know--you have to go a step further, Nicodemus! We know' well and good, but are you included in whosoever believeth'? Faith is an advance on credence. There is an intellectual side to it, but its essence is what is the essence of trust always, the act of the will throwing itself on that which is discerned to be trustworthy. You know that a given man is reliable--that is not relying on him. You have to go a step further. And so, dear brethren, you may believe thirty-nine or thirty-nine thousand Articles with an unfaltering credence, and you may be as far away from faith as if you did not believe one of them. There may be a perfect belief and an absolute want of faith. And on the other hand, blessed be God! there may be a real and an operative trust with a very imperfect or mistaken creed. The wild flowers on the rock bloom fair and bright, though they have scarcely any soil in which to strike their roots, and the plants in the most fertile garden may fail to produce flowers and seed. So trust and credence are not always of the same magnitude.

This trust is no arbitrary condition. The Israelite was bid to turn to the brazen serpent. There was no connection between his look and his healing, except in so far as the symbol was a help to, and looking at it was a test of, his faith in the healing power of God. But it is no arbitrary appointment, as many people often think it is, which connects inseparably together the look of faith and the eternal life that Christ gives. For seeing that salvation is no mere external gift of shutting up some outward Hell and opening the door to some outward Heaven, but is a state of heart and mind, of relation to God, the only way by which that salvation can come into a man's heart is that he, knowing his need of it, shall trust Christ, and through Him the new life will flow into his heart. Faith is trust, and trust is the stretching out of the hand to take the precious gift, the opening of the heart for the influx of the grace, the eating of the bread, the drinking of the water, of life.

It is the only possible condition. God forbid that I should even seem to depreciate other forms of healing men's evils and redressing men's wrongs, and diminishing the sorrows of humanity! We welcome them all; but education, art, culture, refinement, improved environment, bettered social and political conditions, whilst they do a great deal, do not go down to the bottom of the necessity. And after you have built your colleges and art museums and stately pleasure-houses, and set every man in an environment that is suited to develop him, you will find out what surely the world might have found out already, that, as in some stately palace built in the Campagna, the malaria is in the air, and steals in at the windows, and infects all the inhabitants. Thank God for all these other things! but you cannot heal a man who has poison in his veins by administering cosmetics, and you cannot put out Vesuvius with a jugful of water. If the camp is to be healed, the Christ must be lifted up.

III. And now, lastly, here we have the life that comes with a look at the lifted-up Son of Man.

Those of you who are using the Revised Version will see that there is a little change made here, partly by the exclusion of a clause and partly by changing the order of the words. The alteration is not only nearer the original text, but brings out a striking thought. It reads that whosoever believeth may in Him have eternal life.' Now, it is far too late a period of my discourse to enlarge upon all that these great words would suggest to us, but let me just, in a sentence or two, mark the salient points.

Eternal life' do not bring that down to the narrow and inadequate conception of unending existence. It involves that, but it means a great deal more. It means a life of such a sort as is worth calling life, which is a life in union with God, and therefore full of blessedness, full of purity, full of satisfaction, full of desire and aspiration, and all these with the stamp of unendingness deeply impressed upon them. And that is what comes to us through the look. Not only is the process of dying arrested, but there is substituted for it a new process of growing possession of a new life. You must be born again,' Christ had been saying to Nicodemus. The change that passes upon a man when once he has anchored his trust on Jesus Christ, the uplifted Son of Man, is so profound that it is nothing else than a new birth, and a new life comes into his veins untainted by the poison, and with no proclivity to death.

May have eternal life'--now, here, on the instant. That eternal life is no future gift to be bestowed upon mortal men when they have passed through the agony of death, but it is a gift which comes to us here, and may come to any man on the instant of his looking to Jesus Christ.

May in Him have eternal life'--union with Christ by faith, that profound incorporation--if I may use the word--into Him, which the New Testament sets forth in all sorts of aspects as the very foundation of the blessings of Christianity; that union is the condition of eternal life. So, dear brethren, we all need that the poison shall be cast out of our veins. We all need that the tendency downwards to a condition which can only be described as death may be arrested, and the motion reversed. We all need that our knowledge shall be vitalised into faith. We all need that the past shall be forgiven, and the power of sin upon us in the present shall be cancelled. The blood of Jesus Christ cleanseth from all sin,' because it was shed for the remission of the sins of the many, and is transfused, an untainted principle of life, into our veins. What Jesus said to Nicodemus by night in that quiet chamber in Jerusalem, what He said in effect and act upon the Cross, when uplifted there, is what He says to each of us from the Throne where He is now lifted up: Whosoever believeth shall in Me have eternal life.' Take Him at His word, and you will find that it is true.

CHRIST'S MUSTS

. . . Even so must the Son of Man be lifted up.'--JOHN iii. 14.

I have chosen this text for the sake of one word in it, that solemn must' which was so often on our Lord's lips. I have no purpose of dealing with the remainder of this clause, nor indeed with it at all, except as one instance of His use of the expression. But I have felt it might he interesting, and might set old truths in a brighter light, if we gather together the instances in which Christ speaks of the great necessity which dominated His life, and shaped even small acts.

The expression is most frequently used in reference to the Passion and Resurrection. There are many instances in the Gospels, in which He speaks of that must. The first of these is that of my text. Then there is another class, of which His word to His mother when a twelve-year-old child may be taken as a type: Wist ye not that I must be about My Father's business?' where the mysterious consciousness of a special relation to God in the child's heart drew Him to the Temple and to His Father's work. Other similar instances are those in which He responded to the multitude when they wanted to keep Him to themselves: I must preach in other cities also' or as when He said, I must work the works of Him that sent Me while it is day.'

Yet another aspect of the same necessity is presented when, looking far beyond the earthly work and suffering, He discerned the future triumph which was to be the issue of these, and said, Other sheep I have . . . them also I must bring.'

And yet another is in reference to a very small matter: His selection of a place for a few hours' rest on His last fateful journey to Jerusalem, when He said, Zaccheus, . . . to-day I must abide at thy house.'

Now, if we put these instances together, we shall get some precious glimpses into our Lord's heart, and His view of life.

I. Here we see Christ recognising and accepting the necessity for His death.

My text, if we accept John's Gospel, contributes an altogether new element to our conception of our Lord as announcing His death. For the other three Gospels lay emphasis on it as being part of His teaching, especially during the later stage of His ministry. But it does not follow that He began to think about it or to see it, when He began to speak about it. There are reasons for the earlier comparative reticence, and there is no ground for the conclusion that then first began to dawn upon a disappointed enthusiast the grim reality that His work was not going to prosper, and that martyrdom was necessary. That is a notion that has been frequently upheld of late years, but to me it seems altogether incongruous with the facts of the case. And, if John's Gospel is a true record, that theory is shivered against this text, which represents Him at the very beginning of His career--the time when, according to that other theory, He was full of the usual buoyant and baseless anticipations of a reformer commencing His course--as telling Nicodemus, Even so must the Son of Man be lifted up.' In like manner, in the previous chapter of this same Gospel, we have the significant though enigmatical utterance: Destroy this Temple, and in three days I will raise it up' with the Evangelist's authoritative comment: He spake of the Temple of His body.' So, from the beginning of His career, the end was clear before Him.

And why must He go to the Cross? Not merely, as the other Evangelists put it, in order that it might be fulfilled which was spoken of the prophets.' It was not that Jesus must die because the prophets had said that Messiah should, but that the prophets had said that Messiah should because Jesus must. There was a far deeper necessity than the fulfilment of any prophetic utterance, even the necessity which shaped that utterance. The work of Jesus Christ could not be done unless He died. He could not be the Saviour of the world unless He was the sacrifice for the sins of the world.

We cannot see all the grounds of that solemn imperative, but this we can see, that it was because of the requirements of the divine righteousness, and because of the necessities of sinful men. And so Christ's was no martyr's death, who had to die as the penalty of the faithful discharge of His duty. It was not the penalty that He paid for doing His work, but it was the work itself. Not that gracious life, nor the loveliness of perfect deeds,' nor His words of sweet wisdom, nor His acts of transcendent power, equalled only by the pity that moved the power, completed His task, but He came to give His life a ransom for many.'

Must' is a hard word. It may express an unwelcome necessity. Was this necessity unwelcome? When He said, The Son of Man must be lifted up,' was He shrinking, or reluctantly submitting? Ah, no! He must die because He would save, and He would save because He did love. His filial obedience to God coincided with His pity for men: and not merely in obedience to the requirements of the divine righteousness, but in compassion for the necessities of sinners, necessity was laid upon Him.

Oh, brethren! nothing held Christ to the Cross but His own desire to save us. Neither priests nor Romans carried Him thither. What fastened Him to it was not the nails driven by rude hands. And the reason why He did not, as the taunters bade Him do, come down from it, was neither a physical nor a moral necessity unwelcome to Himself, but the yielding of His own will to do all which was needed for man's salvation.

This sacrifice was bound to the altar by the cords of love. We have heard of martyrs who have refused to be tied to the stake, and have kept themselves motionless in the centre of the fierce flames by the force of their wills. Jesus Christ fastened Himself to the Cross and died because He would.

And, oh! if we think of that sweet, serene life as having clear before it from the very first steps that grim end, how infinitely it gains in pathetic beauty and in heart-touchingness! What wonderful self-abnegation! How he was at leisure from Himself, with a heart of pity for every sorrow, and loins girt for all service, though during all His life the Cross closed the vista! Think that human shrinking was felt by Him, think that it was so held back that His purpose never faltered, think that each of us may say, He must die because He would save me' and then ask, What shall I render to the Lord for all His benefits toward me?'

II. In a second class of these utterances, we see Christ impelled by filial obedience and the consciousness of His mission.

Wist ye not that I must be about My Father's business?' That was a strange utterance for a boy of twelve. It seems to negative the supposition that what is called the Messianic consciousness' dawned upon Jesus Christ first after His baptism and the descent of the Spirit. But however that may be, it and the similar passages to which I have already referred, bearing upon His discharge of His work prior to His death, teach that the necessity was an inward necessity springing from His consciousness of Sonship, and His recognition of the work that He had to do. And so He is our great Example of spontaneous obedience, which does violence to itself if it does not obey. It was instinct that sent the boy into the Temple. Where should a Son be but in His Father's house? How could He not be doing His Father's business?

Thus He stands before us, the pattern for the only obedience that is worth calling so, the obedience which would be pained and ill at ease unless it were doing the work of God. Religion is meant to make it a second nature, or, as I have ventured to call it, an instinct--a spontaneous, uncalculating, irrepressible desire--to be in fellowship with God, and to be doing His will. That is the meaning of our Christianity. There is no obedience in reluctant obedience; forced service is slavery, not service. Christianity is given for the specific purpose that it may bring us so into touch with Jesus Christ as that the mind which was in Him may be in us; and that we too may be able to say, with a kind of wonder that people should have expected to find us in any other place, or doing anything else, Wist ye not that because I am a Son, I must be about my Father's business?' As certainly as the sunflower follows the sun, so certainly will a man animated by the mind that was in Jesus Christ, like Him find his very life's breath in doing the Father's will.

So then, brethren, what about our grudging service? What about our reluctant obedience? What about the widespread mistake that religion prohibits wished-for things and enforces unwelcome duties? If my Christianity does not make me recoil from what it forbids, and spring eagerly to what it commends, my Christianity is of very little use. If when in the Temple we are like idle boys in school, always casting glances at the clock and the door, and wishing ourselves outside, we may just as well be out as in. Glad obedience is true obedience. Only he who can say, Thy law is within my heart, and I do Thy will because I love Thee, and cannot but do as Thou desirest,' has found the joy possible to a Christian life. It is not harsh and crabbed,' as those that look upon it from the outside may suppose,' but musical and full of sweetness. There is nothing more blessed than when I choose' covers exactly the same ground as I ought.' And when duty is delight, delight will never become disgust, nor joy pass away.

III. We see, in yet another use of this great must,' Christ anticipating His future triumph.

Other sheep I have which are not of this fold; them also I must bring, and there shall be one flock and one Shepherd.' Striking as these words are in themselves, they are still more striking when we notice their connection; for they follow immediately upon His utterance about laying down His life for the sheep. So, then, this was a work beyond the Cross, and whatever it was, it was to be done after He had died.

I need not point out to you how far afield Christ's vision goes out into the dim, waste places, where on the dark mountains the straying sheep are torn and frightened and starving. I need not dwell upon how far ahead in the future His glance travels, or how magnificent and how rebuking to our petty narrowness this great word is. There shall be one flock' (not fold); and they shall be one, not because they are within the bounds of any visible fold,' but because they are gathered round the one Shepherd, and in their common relation to Him are knit together in unity.

But what sort of a Man is this who considers that His widest work is to be done by Him after He is dead? Them also I must bring.' Thou? how? when? Surely such words as these, side by side with a clear prevision of the death that was so soon to come, are either meaningless or the utterance of an arrogance bordering on insanity, or they anticipate what an Evangelist declares did take place--that the Lord was taken up into heaven and sat at the right hand of God,' whilst His servants went everywhere preaching the Word, the Lord also working with them and confirming the Word' with the signs He wrought.

Them also I must bring.' That is not merely a necessity rooted in the nature of God and the wants of men. It is not merely a necessity springing from Christ's filial obedience and sense of a mission; but it is a must' of destiny, a must' which recognises the sure results of His passion; a must' which implies the power of the Cross to be the reconciliation of the world. And so for all pessimistic thoughts to-day, or at any time, and when Christian men's hearts may be trembling for the Ark of God--although, perhaps, there may be little reason for the tremor--and in the face of all blatant antagonisms and of proud Goliaths despising the foolishness of preaching,' we fall back upon Christ's great must.' It is written in the councils of Heaven more unchangeably than the heavens; it is guaranteed by the power of the Cross; it is certain, by the eternal life of the crucified Saviour, that He will one day be the King of humanity, and must bring His wandering sheep to couch in peace, one flock round one Shepherd.

IV. Lastly, we have Christ applying the greatest principle to the smallest duty.

Zaccheus! make haste and come down; to-day I must abide in thy house.' Why must He? Because Zaccheus was to be saved, and was worth saving. What was the must'? To stop for an hour or two on His road to the Cross. So He teaches us that in a life penetrated by the thought of the divine will, which we gladly obey, there are no things too great, and none too trivial, to be brought under the dominion of that law, and to be regulated by that divine necessity. Obedience is obedience, whether in large things or in small. There is no scale of magnitude applicable to the distinction between God's will and that which is not God's will. Gravitation rules the motes that dance in the sunshine as well as the mass of Jupiter. A triangle with its apex in the sun, and its base beyond the solar system, has the same properties and comes under the same laws as one that a schoolboy scrawls upon his slate. God's truth is not too great to rule the smallest duties. The star in the East was a guide to the humble house at Bethlehem, and there are starry truths high in the heavens that avail for our guidance in the smallest acts of life.

So, brethren, bring your doings under that all-embracing law of duty--duty, which is the heathen expression for the will of God. There are great regions of life in which lower necessities have play. Circumstances, our past, bias and temper, relationship, friendship, civic duty, and the like--all these bring their necessities; but let us think of them all as being, what indeed they are, manifestations to us of the will of our Father. There are great tracts of life in which either of two courses may be right, and we are left to the decision of choice rather than of duty; but high above all these, let us see towering that divine necessity. It is a daily struggle to bring I will' to coincide with I ought' and there is only one adequate and always powerful way of securing that coincidence, and that is to keep close to Jesus Christ and to drink in His spirit. Then, when duty and delight are conterminous, the rough places will be plain, and the crooked things straight, and every mountain shall be brought low, and every valley shall be exalted,' and life will be blessed, and service will be freedom. Joy and liberty and power and peace will fill our hearts when this is the law of our being; All that the Lord hath spoken, that must I do.'

THE LAKE AND THE RIVER

God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.'--JOHN iii. 16.

I venture to say that my text shows us a lake, a river, a pitcher, and a draught. God so loved the world'--that is the lake. A lake makes a river for itself--God so loved the world that He gave His . . . Son.' But the river does not quench any one's thirst unless he has something to lift the water with: God so loved the world that He gave His . . . Son, that whosoever believeth on Him.' Last comes the draught: shall not perish, but have everlasting life.'

I. The great lake, God's love.

Before Jesus Christ came into this world no one ever dreamt of saying God loves.' Some of the Old Testament psalmists had glimpses of that truth and came pretty near expressing it. But among all the gods many and lords many,' there were lustful gods and beautiful gods, and idle gods, and fighting gods and peaceful gods: but not one of whom worshippers said, He loves.' Once it was a new and almost incredible message, but we have grown accustomed to it, and it is not strange any more to us. But if we would try to think of what it means, the whole truth would flash up into fresh newness, and all the miseries and sorrows and perplexities of our lives would drift away down the wind, and we should be no more troubled with them. God loves' is the greatest thing that can be said by lips.

God . . . loved the world.' Now when we speak of loving a number of individuals--the broader the stream, the shallower it is, is it not? The most intense patriot in England does not love her one ten-thousandth part as well as he loves his own little girl. When we think or feel anything about a great multitude of people, it is like looking at a forest. We do not see the trees, we see the whole wood. But that is not how God loves the world. Suppose I said that I loved the people in India, I should not mean by that that I had any feeling about any individual soul of all those dusky millions, but only that I massed them all together; or made what people call a generalisation of them. But that is not the way in which God loves. He loves all because He loves each. And when we say, God so loved the world,' we have to break up the mass into its atoms, and to think of each atom as being an object of His love. We all stand out in God's love just as we should do to one another's eyes, if we were on the top of a mountain-ridge with a clear sunset sky behind us. Each little black dot of the long procession would be separately visible. And we all stand out like that, every man of us isolated, and getting as much of the love of God as if there was not another creature in the whole universe but God and ourselves. Have you ever realised that when we say, He loved the world,' that really means, as far as each of us is concerned, He loves me? And just as the whole beams of the sun come pouring down into every eye of the crowd that is looking up to it, so the whole love of God pours down, not upon a multitude, an abstraction, a community, but upon every single soul that makes up that community. He loves us all because He loves us each. We shall never get all the good of that thought until we translate it, and lay it upon our hearts. It is all very well to say, Ah yes! God is love,' and it is all very well to say He loves the world.' But I will tell you what is a great deal better--to say--what Paul said--Who loved me and gave Himself for me.'

Now, there is one other suggestion that I would make to you before I go on, and that is that all through the New Testament, but especially in John's Gospel, the world' does not only mean men, but sinful men, men separated from God. And the great and blessed truth taught here is that, however I may drag myself away from God, I cannot drive Him away from me, and that however little I may care for Him, or love Him, or think about Him, it does not make one hairs-breadth of difference as to the fact that He loves me. I know, of course, that if a man does not love Him back again, God's love has to take shapes that it would not otherwise take, which may be extremely inconvenient for the man. But though the shape may alter, must alter, the fact remains; and every sinful soul on the earth, including Judas Iscariot--who is said to head the list of crimes--has God's love resting upon him.

II. The river.

Now, to go back to my metaphor, the lake makes a river. God so loved the world that He gave His only begotten Son.'

So then, it was not Christ's death that turned God from hating and being angry, but it was God's love that appointed Christ's death. If you will only remember that, a great many of the shallow and popular objections to the great doctrine of the Atonement disappear at once. God so loved . . . that He gave.' But some people say that when we preach that Jesus Christ died for our sins, that God's wrath might not fall upon men, our teaching is immoral, because it means Christ came, and so God loved.' It is the other way about, friend. God so loved . . . that He gave.'

But now let me carry you back to the Old Testament. Do you remember the story of the father taking his boy who carried the bundle of wood and the fire, and tramping over the mountains till they reached the place where the sacrifice was to be offered? Do you remember the boy's question that brings tears quickly to the reader's eyes: Here is the wood, and here is the fire, where is the lamb'? Do you not think it would be hard for the father to steady his voice and say, My son, God will provide the lamb'? And do you remember the end of that story? The Angel of the Lord said unto Abraham, Because thou hast done this thing, and hast not withheld thy son, thine only son, from Me, therefore blessing I will bless thee,' etc. Remember that one of the Apostles said, using the very same word that is used in Genesis as to Abraham's giving up his son to God, He spared not His own Son, but delivered Him up to the death for us all.' Does not that point to a mysterious parallel? Somehow or other--we have no right to attempt to say how--somehow or other, God not only sent His Son, as it is said in the next verse to my text, but far more tenderly, wonderfully, pathetically, God gave--gave up His Son, and the sacrifice was enhanced, because it was His only begotten Son.

Ah! dear brethren, do not let us be afraid of following out all that is included in that great word, God . . . loved the world.' For there is no love which does not delight in giving, and there is no love that does not delight in depriving itself, in some fashion, of what it gives. And I, for my part, believe that Paul's words are to be taken in all their blessed depth and wonderfulness of meaning when he says, He gave up'--as well as gave--Him to the death for us all.'

And now, do you not think that we are able in some measure to estimate the greatness of that little word so'? God so loved'--so deeply, so holily, so perfectly--that He gave His only begotten Son' and the gift of that Son is, as it were, the river by which the love of God comes to every soul in the world.

Now there are a great many people who would like to put the middle part of this great text of ours into a parenthesis. They say that we should bring the first words and the last words of this text together, and never mind all that lies between. People who do not like the doctrine of the Cross would say, God so loved the world that He gave . . . everlasting life' and there an end. If there is a God, and if He loves the world, why cannot He save the world without more ado? There is no need for these interposed clauses. God so loved the world that everybody will go to heaven'--that is the gospel of a great many of you; and it is the gospel of a great many wise and learned people. But it is not John's Gospel, and it is not Christ's Gospel. The beginning and the end of the text cannot be buckled up together in that rough-and-ready fashion. They have to be linked by a chain; and there are two links in the chain: God forges the one, and we have to forge the other. God so loved the world that He gave'--then He has done His work. That whosoever believeth'--that is your work. And it is in vain that God forges His link, unless you will forge yours and link it up to His. God so loved the world,' that is step number one in the process; that He gave,' that is step number two; and then there comes another that'--that whosoever believeth,' that is step number three; and they are all needed before you come to number four, which is the landing-place and not a step--should not perish, but have everlasting life.'

III. The pitcher.

I come to what I called the pitcher, with which we draw the water for our own use--that whosoever believeth.' You perhaps say, Yes, I believe. I accept every word of the Gospel, I quite believe that Jesus Christ died, as a matter of history; and I quite believe that He died for men's sins.' And what then? Is that what Jesus Christ meant by believing? To believe about Him is not to believe on Him; and unless you believe on Him you will get no good out of Him. There is the lake, and the river must flow past the shanties in the clearing in the forest, if the men there are to drink. But it may flow past their doors, as broad as the Mississippi, and as deep as the ocean; but they will perish with thirst, unless they dip in their hands, like Gideon's men, and carry the water to their own lips. Dear friend, what you have to do--and your soul's salvation, and your peace and joy and nobleness in this life and in the next depend absolutely upon it--is simply to trust in Jesus Christ and His death for your sins.

I sometimes wish we had never heard that word faith.' For as soon as we begin to talk about faith,' people begin to think that we are away up in some theological region far above everyday life. Suppose we try to bring it down a little nearer to our businesses and bosoms, and instead of using a word that is kept sacred for employment in religious matters, and saying faith,' we say trust.' That is what you give to your wives and husbands, is it not? And that is exactly what you have to give to Jesus Christ, simply to lay hold of Him as a man lays hold of the heart that loves him, and leans his whole weight upon it. Lean hard on Him, hang on Him, or, to take the other metaphor that is one of the Old Testament words for trust, flee for refuge' to Him. Fancy a man with the avenger of blood at his back, and the point of the pursuer's spear almost pricking his spine--don't you think he would make for the City of Refuge with some speed? That is what you have to do. He that believeth, and by trust lays hold of the Hand that holds him up, will never fall; and he that does not lay hold of that Hand will never stand, to say nothing of rising. And so by these two links God's love of the world is connected with the salvation of the world.

IV. The draught.

Finally, we have here the draught of living water. Did you ever think why our text puts should not perish' first? Is it not because, unless we put our trust in Him, we shall certainly perish, and because, therefore, that certainty of perishing must be averted before we can have everlasting life'?

Now I am not going to enlarge on these two solemn expressions, perishing' and everlasting life.' I only say this: men do not need to wait until they die before they perish.' There are men and women here now who are dead--dead while they live, and when they come to die, the perishing, which is condemnation and ruin, will only be the making visible, in another condition of life, of what is the fact to-day. Dear brethren, you do not need to die in order to perish in your sins, and, blessed be God, you can have everlasting life before you die. You can have it now, and there is only one way to have it, and that is to lay hold of Him who is the Life. And when you have Jesus Christ in your heart, whom you will be sure to have if you trust Him, then you will have life--life eternal, here and now, and death will only make manifest the eternal life which you had while you were alive here, and will perfect it in fashions that we do not yet know anything about.

Only remember, as I have been trying to show you, the order that runs through this text. Remember the order of these last words, and that we must first of all be delivered from eternal and utter death, before we can be invested with the eternal and absolute life.

Now, dear brethren, I dare say I have never spoken to the great majority of you before; it is quite possible I may never speak to any of you again. I have asked God to help me to speak so as that souls should be drawn to the Saviour. And I beseech you now, as my last word, that you would listen, not to me, but to Him. For it is He that says to us, God so loved the world, that He gave His Son, that whosoever'--whosoever,' a blank cheque, like the M. or N. of the Prayer-book, or the A. B. of a schedule; you can put your own name in it--that whosoever believeth on Him shall not perish, but have'--here, now--everlasting life.'

THE WEARIED CHRIST

Jesus therefore, being wearied with His journey, sat thus on the well. . . . He said unto them, I have meat to eat that ye know not of.'--JOHN iv. 6, 32.

Two pictures result from these two verses, each striking in itself, and gaining additional emphasis by the contrast. It was during a long hot day's march that the tired band of pedestrians turned into the fertile valley. There, whilst the disciples went into the little hill-village to purchase, if they could, some food from the despised inhabitants, Jesus, apparently too exhausted to accompany them, sat thus on the well.' That little word thus seems to have a force difficult to reproduce in English. It is apparently intended to enhance the idea of utter weariness, either because the word wearied' is in thought to be supplied, sat, being thus wearied, on the well' or because it conveys the notion which might be expressed by our just as He was' as a tired man flings Himself down anywhere and anyhow, without any kind of preparation beforehand, and not much caring where it is that he rests.

Thus, utterly worn out, Jesus Christ sits on the well, whilst the western sun lengthens out the shadows on the plain. The disciples come back, and what a change they find. Hunger gone, exhaustion ended, fresh vigour in their wearied Master. What had made the difference? The woman's repentance and joy. And He unveils the secret of His reinvigoration when He says, I have meat to eat that ye know not of'--the hidden manna. My meat is to do the will of Him that sent Me, and to finish His work.'

Now, I think if we take just three points of view, we shall gain the lessons of this remarkable contrast. Note, then, the wearied Christ; the devoted Christ; the reinvigorated Christ.

I. The wearied Christ.

How precious it is to us that this Gospel, which has the loftiest things to say about the manifest divinity of our Lord, and the glory that dwelt in Him, is always careful to emphasise also the manifest limitations and weaknesses of the Manhood. John never forgets either term of his great sentence in which all the gospel is condensed, the Word became flesh.' Ever he shows us the Word' ever the flesh.' Thus it is he only who records the saying on the Cross, I thirst.' It is he who tells us how Jesus Christ, not merely for the sake of getting a convenient opening of a conversation, or to conciliate prejudices, but because He needed what He asked, said to the woman of Samaria, Give Me to drink.' So the weariness of the Master stands forth for us as pathetic proof that it was no shadowy investiture with an apparent Manhood to which He stooped, but a real participation in our limitations and weaknesses, so that work to Him was fatigue, even though in Him dwelt the manifest glory of that divine nature which fainteth not, neither is weary.'

Not only does this pathetic incident teach us for our firmer faith, and more sympathetic and closer apprehension, the reality of the Manhood of Jesus Christ, but it supplies likewise some imperfect measure of His love, and reveals to us one condition of His power. Ah! if He had not Himself known weariness He never could have said, Come unto Me, all ye that are weary and heavy laden, and I will give you rest.' It was because Himself took our infirmities,' and amongst these the weakness of tired muscles and exhausted frame, that He giveth power to the faint, and to them that have no might He increaseth strength.' The Creator must have no share in the infirmities of the creature. It must be His unwearied power that calls them all by their names; and because He is great in might not one' of the creatures of His hand can fail.' But the Redeemer must participate in that from which He redeems; and the condition of His strength being made perfect in our weakness' is that our weakness shall have cast a shadow upon the glory of His strength. The measure of His love is seen in that, long before Calvary, He entered into the humiliation and sufferings and sorrows of humanity; a condition of His power is seen in that, forasmuch as the children were partakers of flesh and blood, He also Himself likewise took part of the same,' not only that through death He might deliver' from death, but that in life He might redeem from the ills and sorrows of life.

Nor does that exhausted Figure, reclining on Jacob's Well, preach to us only what He was. It proclaims to us likewise what we should be. For if His work was carried on to the edge of His capacity, and if He shrank not from service because it involved toil, what about the professing followers of Jesus Christ, who think that they are exempted from any form of service because they can plead that it will weary them? What about those who say that they tread in His footsteps, and have never known what it was to yield up one comfort, one moment of leisure, one thrill of enjoyment, or to encounter one sacrifice, one act of self-denial, one aching of weariness for the sake of the Lord who bore all for them? The wearied Christ proclaims His manhood, proclaims His divinity and His love, and rebukes us who consent to walk in the way of His commandments' only on condition that it can be done without dust or heat; and who are ready to run the race that is set before us, only if we can come to the goal without perspiration or turning a hair. Jesus, being wearied with His journey, sat thus on the well.'

II. Still further, notice here the devoted Christ.

It is not often that He lets us have a glimpse into the innermost chambers of His heart, in so far as the impelling motives of His course are concerned. But here He lays them bare. My meat is to do the will of Him that sent Me, and to finish His work.'

Now, it is no mere piece of grammatical pedantry when I ask you to notice that the language of the original is so constructed as to give prominence to the idea that the aim of Christ's life was the doing of the Father's will; and that it is the aim rather than the actual performance and realisation of the aim which is pointed at by our Lord. The words would be literally rendered My meat is that I may do the will of Him that sent Me and finish His work'--that is to say, the very nourishment and refreshment of Christ was found in making the accomplishment of the Father's commandment His ever-impelling motive, His ever-pursued goal. The expression carries us into the inmost heart of Jesus, dealing, as it does, with the one all-pervading motive rather than with the resulting actions, fair and holy as these were.

Brethren, the secret of our lives, if they are at all to be worthy and noble, must be the same--the recognition, not only as they say now, that we have a mission, but that there is a Sender; which is a wholly different view of our position, and that He who sends is the loving Father, who has spoken to us in that dear Son, who Himself made it His aim thus to obey, in order that it might be possible for us to re-echo His voice, and to repeat His aim. The recognition of the Sender, the absolute submission of our wills to His, must run through all the life. You may do your daily work, whatever it be, with this for its motto, the will of the Lord be done' and they who thus can look at their trade, or profession, and see the trivialities and monotonies of their daily occupations, in the transfiguring light of that great thought, will never need to complain that life is small, ignoble, wearisome, insignificant. As with pebbles in some clear brook with the sunshine on it, the water in which they are sunk glorifies and magnifies them. If you lift them out, they are but bits of dull stone; lying beneath the sunlit ripples they are jewels. Plunge the prose of your life, and all its trivialities, into that great stream, and it will magnify and glorify the smallest and the homeliest. Absolute submission to the divine will, and the ever-present thrilling consciousness of doing it, were the secret of Christ's life, and ought to be the secret of ours.

Note the distinction between doing the will and perfecting the work. That implies that Jesus Christ, like us, reached forward, in each successive act of obedience to the successive manifestations of the Father's will, to something still undone. The work will never be perfected or finished except on condition of continual fulfilment, moment by moment, of the separate behests of that divine will. For the Lord, as for His servants, this was the manner of obedience, that He pressed towards the mark,' and by individual acts of conformity secured that at last the whole work' should have been so completely accomplished that He might be able to say upon the Cross, It is finished.' If we have any right to call ourselves His, we too have thus to live.

III. Lastly, notice the reinvigorated Christ.

I have already pointed out the lovely contrast between the two pictures, the beginning and the end of this incident; so I need not dwell upon that. The disciples wondered when they found that Christ desired and needed none of the homely sustenance that they had brought to Him. And when He answered their sympathy rather than their curiosity--for they did not ask Him any questions, but they said to Him, Master, eat'--with I have meat to eat that ye know not of,' they, in their blind, blundering fashion, could only imagine that some one had brought Him something. So they gave occasion for the great words upon which we have been touching.

Notice, however, that Christ here sets forth the lofty aim at conformity to the divine will and fulfilment of the divine Work as being the meat of the soul. It is the true food for us all. The spirit which feeds upon such food will grow and be nourished. And the soul which feeds upon its own will and fancies, and not upon the plain brown bread of obedience, which is wholesome, though it be often bitter, will feed upon ashes, which will grate upon the teeth and hurt the palate. Such a soul will be like those wretched infants that are discovered sometimes at baby-farms,' starved and stunted, and not grown to half their right size. If you would have your spirits strong, robust, well nourished, live by obedience, and let the will of God be the food of your souls, and all will be well.

Souls thus fed can do without a good deal that others need. Why, enthusiasm for anything lifts a man above physical necessities and lower desires, even in its poorest forms. A regiment of soldiers making a forced march, or an athlete trying to break the record, will tramp, tramp on, not needing food, or rest, or sleep, until they have achieved their purpose, poor and ignoble though it may be. In all regions of life, enthusiasm and lofty aims make the soul lord of the body and of the world.

And in the Christian life we shall be thus lords, exactly in proportion to the depth and earnestness of our desires to do the will of God. They who thus are fed can afford to scorn delights and live laborious days.' They who thus are fed can afford to do with plain living, if there be high impulses as well as high thinking. And sure I am that nothing is more certain to stamp out the enthusiasm of obedience which ought to mark the Christian life than the luxurious fashion of living which is getting so common to-day amongst professing Christians.

It is not in vain that we read the old story about the Jewish boys whose faces were radiant and whose flesh was firmer when they were fed on pulse and water than on all the wine and dainties of the Babylonish court. Set a knife to thy throat if thou be a man given to appetite,' and let us remember that the less we use, and the less we feel that we need, of outward goods, the nearer do we approach to the condition in which holy desires and lofty aims will visit our spirits.

I commend to you, brethren, the story of our text, in its most literal application, as well as in the loftier spiritual lessons that may be drawn from it. To be near Christ, and to desire to live for Him, delivers us from dependence upon earthly things; and in those who thus do live the old word shall be fulfilled, Better is a little that a righteous man hath, than the abundance of many wicked.'