'THEY THAT WERE READY'

    'They that were ready went in with him to the marriage.'
    —MATT. xxv. 10.

It is interesting to notice the variety of aspects in which, in this long discourse, Jesus sets forth His Second Coming. It is like the flood that swept away a world. It is like a thief stealing through the dark, and breaking up a house. It is like a master reckoning with his servants. These three metaphors suggest solemn, one might almost say alarming, images. But then this parable comes in and tells how that coming is like that of a bridegroom to the bride's house, with joy and music. I am afraid that the average Christian, when he thinks at all of Christ's coming, takes these three first aspects rather than the last one, and so loses what is meant to be a bright hope and a great stimulus. It is not in human nature to think much about a terrible future. It is not in human nature to avoid thinking a great deal about a blessed future. And although one does not wish to preach carelessness, or the ignoring of the solemn side of that coming, sure I am that our Christian lives would be stronger and purer, brighter and better able to front the solemn side, if the blessed side of it were more often the object of our contemplation.

Turning to the words of my text, which seem to me to be the very centre and heart of this parable, I ask:—

I. What makes readiness?

There have been many answers given to that question. One has been that to be ready means to be perpetually having before us the thought of the coming of the Lord, and that has been taken to be the meaning of the watchfulness which is enjoined in the context. But the parable itself points in an altogether different direction. Who, according to it, were ready? The five who had lamps and oil. To have these was readiness.

It is beautiful to notice how these five who were ready when the Master came had 'slumbered and slept' like the other five. Ah! that touch in the picture shows that 'He knoweth our frame; He remembereth that we are dust.' It is not in human nature to keep up permanently a tension of expectation for a far-off good; and in profound knowledge of the weakness of humanity, our Lord, in this parable, says: 'While the Bridegroom tarried they all slumbered'—and yet the five were ready when the Bridegroom came. In like manner, Christian men and women who have no expectation at all that the Second Coming of the Lord will occur during their lifetimes, may nevertheless be ready, if they have the burning lamps and the store of oil. The question then comes to be, What is meant by these?

Perhaps harm has been done by insisting upon too minute and specific interpretation. But, at the same time, we must not forget that, from the very beginning of the Jewish Revelation, from the time when the seven-branched candlestick was appointed for the Tabernacle, right down to the day when the Apocalyptic Seer saw in Patmos the Son of Man walking in the midst of the seven golden candlesticks, the metaphor has had one meaning. The aggregate of God's people are intended to be, as Jesus told us immediately after He had drawn the character of a true disciple, in the wonderful outlines of the Beatitudes, 'the light of the world,' and they will be so in the measure in which the gentle radiance of that character shines through their lives, as the light of a lamp through frosted glass. But the aggregate is made up of units, and individual Christians are to shine 'as lights in the world,' and their separate brightnesses are to coalesce in the clustered light of the whole Church. What makes an individual Christian a light is a Christ-like life, derived from that Life which was 'the Light of men.' The lamp which the five wise virgins bear is the same as the light which the consistent Christian is. The inner self illuminated from Christ, the source of all our illumination, lights up the outward life, which each of us may be conceived as carrying in our hands. It is not ourselves, and yet it is ourselves made visible. It is not ourselves, but Christ in us; and so we shine as lights in the world, only by 'holding forth the word of life.'

That modification of the figure by Paul is profoundly true and important, for after all we are not so much lights as candelabra, and only as we bear aloft the flashing light of Christ shall we shine 'in a naughty world.' Our lamps, then, are Christ-like characters derived from Christ, and to have and bear these is the first element in being ready for the Bridegroom.

Dear friends, remember that this whole parable is spoken to professing Christians and real members of Christ's Church; and that there is no meaning in it unless it is possible to quench the light of the lamp. Remember that our Lord said once, 'Let your loins be girt,' and put that as the necessary condition of lamps burning. 'Let your loins be girt' with resolved effort of faith and dependence, and make sure that you have the provision for the continuance of the light. So, and only so, shall any man be of the happy company of them that were ready.

II. Note that this readiness is the condition of entrance.

'They that were ready went in with Him to the marriage.' Now faith alone unites a man to Jesus Christ, and makes him an heir of salvation. But faith alone, if that were possible, would not admit a man to the marriage-feast. Of course the supposed case is an impossible case, for as James has taught us in his plain moral way, faith which is alone dies, or perhaps never lived. But what our Lord tells us here is that moral character, which is of such a sort as to shine in the world's darkness, is the condition of entrance. People say that salvation is by faith. Yes, that is true; but salvation is by works also, only that the works are made possible through faith. In the very necessity and nature of things nothing but the readiness which consists in continued Christ-like character will ever allow a man to pass the threshold. Now do you believe that? Or are you saying, 'I trust to Jesus Christ, and so I am sure I shall go to Heaven.' No, you will not, unless your faith is making you heavenly, in your temper and conduct. For to talk about the next world as a place of retribution is but an imperfect statement of the case. It is not a place of retribution so much as of outcome, and the apostle gives a completer view when he says, 'Whatsoever a man soweth, that shall he also reap.' That future life is not the reward of goodness so much as the necessary consequence of holiness. Holiness and blessedness are, in some measure, separated here; there they are two names for the one condition. 'No man shall see the Lord,' without that holiness. 'They that were ready went in.' Of course they did. Am I ready? That question means, Am I, by my faith in Jesus Christ, receiving into my heart the anointing which that great anointed One gives us? Am I living a life that is a light in the world? If so, and not else, my entrance is sure.

We have seen what this readiness consists in, and how it is the condition of entrance. There is one last thought—

III. To delay preparation is madness.

There is nothing in all Christ's parables more tragical, more pathetic, than this picture of the hapless five when they woke up to find their lamps going out. They heard the procession coming, the sound of feet drawing nearer, and the music borne every moment more loudly on the midnight air. And there were they, with dying lamps and empty oil-cans. Their shock, their alarm, their bewilderment, are all expressed in that preposterous request of theirs, Give us of your oil.'

The answer of the wise virgins has been said to be cold and unfeeling. It is not that; it is simply a plain statement of facts. The oil that belongs to me cannot be given to you. That is the first lesson taught us by the request of the foolish and the answer of the wise. 'If thou be wise, thou shalt be wise for thyself; and if thou scornest, thou alone shalt bear it.' 'Every man shall bear his own burden.' There is no possible transference of moral character or spiritual gifts in that fashion. The awful individuality of each soul, and its unshareable personal responsibility, come solemnly to view in the words which superficial readers pass by: 'Not so, lest there be not enough for us and you.' You cannot share your brother's oil. You may share many of his possessions; not this.

'Go to them that sell, and buy for yourselves.' The question of whether there was time to buy was not for the five wise to answer. There was not much chance that the would-be buyers would find a shop open and anybody waiting to sell them oil at twelve o'clock at night. But they risked it; and when they came back they were too late.

Now, dear friends, all the lessons of this parable may be taken by us, though we do not believe, and think we have good reason for not believing, that the literal return of Jesus Christ is to take place in our time. It does not matter very much, in so far as the teaching of this parable is concerned, whether the Bridegroom comes to us, or whether we go to the Bridegroom. I do not for a moment say that there is no such thing as coming to Jesus Christ in the last hours of life, and becoming ready to enter even then, but I do say that it is a very rare case, and that there is a terrible risk in delaying till then. But I pray you to remember that our parable is addressed to, and contemplates the case of, not people who are away from Jesus Christ, but Christians, and that it is to them that its message is chiefly brought. It is they whom it warns not to put off making sure that they have provision for the continuance of the Christ-life. We have, day by day, to go to Him that sells and 'buy for ourselves.' And we know, what it did not fall within our Lord's purpose to say in this parable, that the price of the oil is the surrender of ourselves, and the opening of our hearts to the entrance of that divine Spirit. Then there will be no fear but that the lamp will hold out to burn, and no fear but that 'when the Bridegroom, with His feastful friends, passes to bliss, at the mid-hour of night,' we shall gain our entrance.

TRADERS FOR THE MASTER

'For the kingdom of heaven la as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two. 18. But he that had received one went and digged in the earth, and hid his lord's money. 19. After a long time the lord of those servants cometh, and reckoneth with them. 20. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24. Then to which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25. And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28. Take therefore the talent from him, and give it unto him which hath ten talents. 29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.' —MATT. xxv. 14-30.

The parable of the Ten Virgins said nothing about their working whilst they waited. This one sets forth that side of the duties of the servants in their master's absence, and so completes the former. It is clearly in its true historical connection here, and is closely knit to both the preceding and following context. It is a strange instance of superficial reading that it should ever have been supposed to be but another version of Luke's parable of the pounds. The very resemblances of the two are meant to give force to their differences, which are fundamental. They are the converse of each other. That of the pounds teaches that men who have the same gifts intrusted to them may make a widely different use of these, and will be rewarded differently, in strictly graduated proportion to their unlike diligence. The lesson of the parable before us, on the other hand, is that men with dissimilar gifts may employ them with equal diligence; and that, if they do, their reward shall be the same, however great the endowments of one, and slender those of another. A reader who has missed that distinction must be very shortsighted, or sworn to make out a case against the Gospels.

I. We may consider the lent capital and the business done with it.

Masters nowadays do not give servants their money to trade with, when they leave home; but the incident is true to the old-world relations of master and slave. Our Lord's consciousness of His near departure, which throbs in all this context, comes out emphatically here. He is preparing His disciples for the time when they will have to work without Him, like the managers of some branch house of business whose principal has gone abroad. What are the 'talents' with which He will start them on their own account? We have taken the word into common language, however little we remember the teaching of the parable as to the hand that gives 'men of talent' their endowments. But the natural powers usually called by the name are not what Christ means here, though the principles of the parable may be extended to include them. For these powers are the 'ability' according to which the talents are given. But the talents themselves are the spiritual knowledge and endowments which are properly the gifts of the ascended Lord to His Church. Two important lessons as to these are conveyed. First, that they are distributed in varying measure, and that not arbitrarily, by the mere will of the giver, but according to his discernment of what each servant can profitably administer. The 'ability' which settles their amount is not more closely defined. It may include natural faculty, for Christ's gifts usually follow the line of that; and the larger the nature, the more of Him it can contain. But it also includes spiritual receptiveness and faithfulness, which increase the absorbing power. The capacity to receive will also be the capacity to administer, and it will be fully filled.

The second lesson taught is that spiritual gifts are given for trading with. In other words, they are here considered not so much as blessings to the possessor as his stock-in-trade, which he can employ for the Master's enrichment. We are all tempted to think of them mostly as given us for our own blessing and joy; and the reminder is never unseasonable that a Christian receives nothing for himself alone. God hath shined into our hearts, that we may give to others the light of the knowledge which has flashed glad day into our darkness. The Master intrusts us with a portion of His wealth, not for expending on ourselves, but for trading with.

A third principle here is that the right use of His gifts increases them in our hands. 'Money makes money.' The five talents grow to ten, the two to four. The surest way to increase our possession of Christ's grace is to try to impart it. There is no better way of strengthening our own faith than to seek to make others share in it. Christian convictions, spoken, are confirmed, but muffled in silence are weakened. 'There is that scattereth and yet increaseth.' Seed heaped and locked up in a granary breeds weevils and moths; flung broadcast over the furrows, it multiplies into seed that can be sown again, and bread that feeds the sower. So we have in this part of the parable almost the complete summary of the principles on which, the purposes for which, and the results to faithful use with which, Christ gives His gifts.

The conduct of the slenderly endowed servant who hides his talent will be considered farther on.

II. We note the faithful servants' balance-sheet and reward.

Our Lord again sounds the note of delay—'After a long time'—an indefinite phrase which we know carries centuries in its folds, how many more we know not nor are intended to know. The two faithful servants present their balance-sheet in identical words, and receive the same commendation and reward. Their speech is in sharp contrast with the idle one's excuse, inasmuch as it puts a glad acknowledgment of the lord's giving in the forefront, as if to teach that the thankful recognition of his liberality underlies all joyful and successful service, and deepens while it makes glad the sense of responsibility. The cords of love are silken; and he who begins with setting before himself the largeness of Christ's gifts to him, will not fail in using these so as to increase them. In the light of that day, the servant sees more clearly than when he was at work the results of his work. We do not know what the year's profits have been till stock-taking and balancing-time comes. Here we often say, 'I have laboured in vain.' There we shall say, 'I have gained five talents.'

The verbatim repetition of the same words to both servants teaches the great lesson of this parable as contrasted with that of the pounds, that where there has been the same faithful work, with different amounts of capital, there will be the same reward. Our Master does not care about quantity, but about quality and motive. The slave with a few shillings, enough to stock meagrely a little stall, may show as much business capacity, diligence, and fidelity, as if he had millions to work with. Christ rewards not actions, but the graces which are made visible in actions; and these can be as well seen in the tiniest as in the largest deeds. The light that streams through a pin-prick is the same that pours through the widest window. The crystals of a salt present the same facets, flashing back the sun at the same angles, whether they be large or microscopically small. Therefore the judgment of Christ, which is simply the utterance of fact, takes no heed of the extent but only of the kind of service, and puts on the same level of recompense all who, with however widely varying powers, were one in spirit, in diligence, and devotion. The eulogium on the servants is not 'successful' or 'brilliant,' but 'faithful,' and both alike get it.

The words of the lord fall into three parts. First comes his generous and hearty praise,—the brief and emphatic monosyllable 'Well,' and the characterisation of the servants as 'good and faithful.' Praise from Christ's lips is praise indeed; and here He pours it out in no grudging or scanty measure, but with warmth and evident delight. His heart glows with pleasure, and His commendation is musical with the utterance of His own joy in His servants. He 'rejoices over them with singing'; and more gladly than a fond mother speaks honeyed words of approval to her darling, of whose goodness she is proud, does He praise these two. When we are tempted to disparage our slender powers as compared with those of His more conspicuous servants, and to suppose that all which we do is nought, let us think of this merciful and loving estimate of our poor service. For such words from such lips, life itself were wisely flung away; but such words from such lips will be spoken in recognition of many a piece of service less high and heroic than a martyr's. 'Good and faithful' refers not to the more general notion of goodness, but to the special excellence of a servant, and the latter word seems to define the former. Fidelity is the grace which He praises,—manifested in the recognition that the capital was a loan, given to be traded with for Him, and to be brought back increased to Him. He is faithful who ever keeps in view, and acts on, the conditions on which, and the purposes for which, he has received his spiritual wealth; and 'he who is faithful in that which is least, is faithful also in much.'

The second part of the lord's words is the appointment to higher office, as the reward of faithfulness. Here on earth, the tools come, in the long run, to the hands that can use them, and the best reward of faithfulness in a narrower sphere is to be lifted to a wider. Promotion means more to do; and if the world were rightly organised, the road to advancement would be diligence; and the higher a man climbed, the wider would be the horizon of his labour. It is so in Christ's kingdom, and should be so in His visible Church. It will be so in heaven. Clearly this saying implies the active theory of the future life, and the continuance in some ministry of love, unknown to us, of the energies which were trained in the small transactions of earth. 'If five talents are "a few things," how great the "many things" will be!' In the parable of the pounds, the servant is made a ruler; here being 'set over' seems rather still to point to the place of a steward or servant. The sphere is enlarged, but the office is unaltered. The manager who conducted a small trade rightly will be advanced to the superintendence of a larger business.

  'We doubt not that for one so true
   There must be other, nobler work to do,'

and that in that work the same law will continue to operate, and faithfulness be crowned with ever-growing capacities and tasks through a dateless eternity.

The last words of the lord pass beyond our poor attempts at commenting. No eye can look undazzled at the sun. When Christ was near the Cross, He left His disciples a strange bequest at such a moment,—His joy; and that is their brightest portion here, even though it be shaded with many sorrows. The enthroned Christ welcomes all who have known 'the fellowship of His sufferings' into the fulness of His heavenly joy, unshaded, unbroken, unspeakable; and they pass into it as into an encompassing atmosphere, or some broad land of peace and abundance. Sympathy with His purposes leads to such oneness with Him that His joy is ours, both in its occasions and in its rapture. 'Thou makest them drink of the river of Thy pleasures,' and the lord and the servant drink from the same cup.

III. The excuse and punishment of the indolent servant.

His excuse is his reason. He did think hardly of his lord, and, even though he had His gift in his hand to confute him, he slandered Him in his heart as harsh and exacting. To many men the requirements of religion are more prominent than its gifts, and God is thought of as demanding rather than as 'the giving God.' Such thoughts paralyse action. Fear is barren, love is fruitful. Nothing grows on the mountain of curses, which frowns black over against the sunny slopes of the mountain of blessing with its blushing grapes. The indolence was illogical, for, if the master was such as was thought, the more reason for diligence; but fear is a bad reasoner, and the absurd gap between the premises and the conclusion is matched by one of the very same width in every life that thinks of God as rigidly requiring obedience, which, therefore, it does not give! Still another error is in the indolent servant's words. He flings down the hoarded talent with 'Lo, thou hast thine own.' He was mistaken. Talents hid are not, when dug up, as heavy as they were when buried. This gold does rust, and a life not devoted to God is never carried back to Him unspoiled.

The lord's answer again falls into three parts, corresponding to that to the faithful servants. First comes the stern characterisation of the man. As with the others' goodness, his badness is defined by the second epithet. It is slothfulness. Is that all? Yes; it does not need active opposition to pull down destruction on one's head. Simple indolence is enough, the negative sin of not doing or being what we ought. Ungirt loins, unlit lamps, unused talents, sink a man like lead. Doing nothing is enough for ruin.

The remarkable answer to the servant's charge seems to teach us that timid souls, conscious of slender endowments, and pressed by the heavy sense of responsibility, and shrinking from Christian enterprises, for fear of incurring heavier condemnation, may yet find means of using their little capital. The bankers, who invest the collective contributions of small capitalists to advantage, may, or may not, be intended to be translated into the Church; but, at any rate, the principle of united service is here recommended to those who feel too weak for independent action. Slim houses in a row hold each other up; and, if we cannot strike out a path for ourselves, let us seek strength and safety in numbers.

The fate of the indolent servant has a double horror. It is loss and suffering. The talent is taken from the slack hands and coward heart that would not use it, and given to the man who had shown he could and would. Gifts unemployed for Christ are stripped off a soul yonder. How much will go from many a richly endowed spirit, which here flashed with unconsecrated genius and force! We do not need to wait for eternity to see that true possession, which is use, increases powers, and that disuse, which is equivalent to not possessing, robs of them. The blacksmith's arm, the scout's eye, the craftsman's delicate finger, the student's intellect, the sensualist's passions, all illustrate the law on its one side; and the dying out of faculties and tastes, and even of intuitions and conscience, by reason of simple disuse, are melancholy instances of it on the other. But the solemn words of this condemnation seem to point to a far more awful energy in its working in the future, when everything that has not been consecrated by employment for Jesus shall be taken away, and the soul, stripped of its garb, shall 'be found naked.' How far that process of divesting may affect faculties, without touching the life, who can tell? Enough to see with awe that a spirit may be cut, as it were, to the quick, and still exist.

But loss is not all the indolent servant's doom. Once more, like the slow toll of a funeral bell, we hear the dread sentence of ejection to the 'mirk midnight' without, where are tears undried and passion unavailing. There is something very awful in the monotonous repetition of that sentence so often in these last discourses of Christ's. The most loving lips that ever spoke, in love, shaped this form of words, so heart-touching in its wailing, but decisive, proclamation of blackness, homelessness, and sorrow, and cannot but toll them over and over again into our ears, in sad knowledge of our forgetfulness and unbelief,—if perchance we may listen and be warned, and, having heard the sound thereof, may never know the reality of that death in life which is the sure end of the indolent who were blind to His gifts, and therefore would not listen to His requirements.

WHY THE TALENT WAS BURIED

'Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25. And I was afraid, and went and hid thy talent in the earth.'-MATT. xxv. 24, 25.

That was a strangely insolent excuse for indolence. To charge an angry master to his face with grasping greed and injustice was certainly not the way to conciliate him. Such language is quite unnatural and incongruous until we remember the reality which the parable was meant to shadow—viz., the answers for their deeds which men will give at Christ's judgment bar. Then we can understand how, by some irresistible necessity, this man was compelled, even at the risk of increasing the indignation of the master, to turn himself inside out, and to put into harsh, ugly words the half-conscious thoughts which had guided his life and caused his unfaithfulness. 'Every one of us shall give account of himself to God.' The unabashed impudence of such an excuse for idleness as this is but putting into vivid and impressive form this truth, that then a man's actions in their true character, and the ugly motives that underlie them, and which he did not always honestly confess to himself, will be clear before him. It will be as much of a surprise to the men themselves, in many cases, as it could be to listeners. Thus it becomes us to look well to the under side of our lives, the unspoken convictions and the unformulated motives which work all the more mightily upon us because, for the most part, they work in the dark. This is Christ's explanation of one very operative and fruitful cause of the refusal to serve Him.

I. I ask you, then, to consider, first, the slander here and the truth that contradicts it.

'I knew thee that thou art an hard man,' says he, 'reaping where them hast not sown' (and he was standing with the unused talent in his hand all the while), 'and gathering where thou hast not strawed.' That is to say, deep down in many a heart that has never said as much to itself, there lies this black drop of gall—a conception of the divine character rather as demanding than as giving, a thought of Him as exacting. What He requires is more considered than what He bestows. So religion is thought to be mainly a matter of doing certain things and rendering up certain sacrifices, instead of being regarded, as it really is, as mainly a matter of receiving from God. Christ's authority makes me bold to say that this error underlies the lives of an immense number of nominal Christians, of people who think themselves very good and religious, as well as the lives of thousands who stand apart from religion altogether. And I want, not to drag down any curtain by my own hand, but to ask you to lift away the veil which hides the ugly thing in your hearts, and to put your own consciousness to the bar of your own conscience, and say whether it is not true that the uppermost thought about God, when you think about Him at all, is, 'Thou art an hard man, reaping where thou hast not sown.'

It is not difficult to understand why such a thought of God should rise in a heart which has no delight in Him nor in His service. There is a side of the truth as to God's relations to man which gives a colour of plausibility to the slander. Grave and stringent requirements are made by the divine law upon each of us; and our consciences tell us that they have not been kept. Therefore we seek to persuade ourselves that they are too severe. Then, further, we are, by reason of our own selfishness, almost incapable of rising to the conception of God's pure, perfect, disinterested love; and we are far too blind to the benefits that He pours upon us all every day of our lives. And so from all these reasons taken together, and some more besides, it comes about that, for some of us, the blessed sun in the heavens, the God of all mercy and love, has been darkened into a lurid orb shorn of all its beneficent beams, and hangs threatening there in our misty sky. 'I knew Thee that Thou art an hard man.' Ah! I am sure that if we would go down into the deep places of our own hearts, and ask ourselves what our real thought of God is, many of us would acknowledge that it is something like that.

Now turn to the other side. What is the truth that smites this slander to death? That God is perfect, pure, unmingled, infinite love. And what is love? The infinite desire to impart itself. His 'nature and property' is to be merciful, and you can no more stop God from giving than you can shut up the rays of the sun within itself. To be and to bestow are for Him one and the same thing. His love is an infinite longing to give, which passes over into perpetual acts of beneficence. He never reaps where He has not sown. Is there any place where He has not sown? Is there any heart on which there have been no seeds of goodness scattered from His rich hand? The calumniator in the text was speaking his slanders with that in his hand which should have stopped his mouth. He who complained that the hard master was asking for fruit of what He had not given would have had nothing at all, if he had not obtained the one talent from His hand. And there is no place in the whole wide universe of God where His love has not scattered its beneficent gifts. There are no fallow fields out of cultivation and unsown, in His great farm. He never asks where He has not given.

He never asks until after He has given. He begins with bestowing, and it is only after the vineyard has been planted on the very fruitful hill, and the hedge built round about it, and the winepress digged, and the tower erected, and miracles of long-suffering mercy and skilful patience have been lavished upon it, that then He looks that it should bring forth grapes. God's gifts precede His requirements. He ever sows before He reaps. More than that, He gives what He asks, helping us to render to Him the hearts that He desires. He, by His own merciful communications, makes it possible that we should lay at His feet the tribute of loving thanks. Just as a parent will give a child some money in order that the child may go and buy the giver a birthday present, so God gives to us hearts, and enriches them with many bestowments. He scatters round about us good from His hand, like drops of a fragrant perfume from a blazing torch, in order that we may catch them up and have some portion of the joy which is especially His own—the joy of giving. It would be a poor affair if our sole relation to God were that of receiving. It would be a tyrannous affair if our sole relation to God were that of rendering up. But both relations are united, and if it be 'more blessed to give than to receive,' the Giver of all good does not leave us without the opportunity of entering in even to that superlative blessing. We have to come to Him and say, when we lay the gifts, either of our faculties or of our trust, of our riches or of our virtues, at His feet, 'All things come of Thee, and of Thine own have we given Thee.'

He asks for our sakes, and not for His own. 'If I were hungry I would not tell thee, for the cattle upon a thousand hills are Mine. Offer unto God praise, and pay thy vows unto the Most High.' It is blessed to us to render. He is none the richer for all our giving, as He is none the poorer for all His. Yet His giving to us is real, and our giving is real and a joy to Him. That is the truth lifted up against the slander of the natural heart. God is love, pure giving, unlimited and perpetual disposition to bestow. He gives all things before He asks for anything, and when He asks for anything it is that we may be blessed.

But you say, 'That is all very well—where do you learn all that about God?' My answer is a very simple one. I learn it, and I believe there is no other place to learn it, at the Cross of Jesus Christ. If that be the very apex of the divine love and self-revelation; if, looking upon it, we understand God better than by any other means, then there can be no question but that instead of gathering where He has not strawed, and reaping where He has not sown, God is only, and always, and utterly, and to every man, infinite love that bestows itself. My heart says to me many a time, 'God's laws are hard, God's judgment is strict. God requires what you cannot give. Crouch before Him, and be afraid.' And my faith says, 'Get thee behind me, Satan!' 'He that spared not His own Son, … how shall He not with Him also freely give us all things?' The Cross of Christ is the answer to the slander, and the revelation of the giving God.

II. Secondly, mark here the fear that dogs such a thought, and the love that casts out the fear.

'I was afraid.' Yes, of course. If a man is not a fool, his emotions follow his thoughts, and his thoughts ought to shape his emotions. And wherever there is the twilight of uncertainty upon the great lesson that the Cross of Jesus Christ has taught us, there there will be, however masked and however modified by other thoughts, deep in the human heart, a perhaps unspoken, but not therefore ineffectual, dread of God. Just as the misconception of the divine character does influence many a life in which it has never been spoken articulately, and needs some steady observation of ourselves to be detected, so is it with this dread of Him. Carry the task of self-examination a little further, and ask yourselves whether there does not lie coiled in many of your hearts this dread of God, like a sleeping snake which only needs a little warmth to be awakened to sting. There are all the signs of it. There are many of you who have a distinct indisposition to be brought close up to the thought of Him. There are many of you who have a distinct sense of discomfort when you are pressed against the realities of the Christian religion. There are many of you who, though you cover it over with a shallow confidence, or endeavour to persuade yourselves into speculative doubts about the divine nature, or hide it from yourselves by indifference, yet know that all that is very thin ice, and that there is a great black pool down below—-a dread at the heart, of a righteous Judge somewhere, with whom you have somewhat to do, that you cannot shake off. I do not want to appeal to fear, but it goes to one's heart to see the hundreds and thousands of people round about us who, just because they are afraid of God, will not think about Him, put away angrily and impatiently solemn words like these that I am trying to speak, and seek to surround themselves with some kind of a fool's paradise of indifference, and to shut their eyes to facts and realities. You do not confess it to yourselves. What kind of a thought must that be about your relation to God which you are afraid to speak? Some of you remember the awful words in one of Shakespeare's plays: 'Now I, to comfort him, bid him he should not think of God. I hoped there was no need to trouble himself with any such thoughts yet.' What does that teach us? 'I knew Thee that Thou art an hard man; and I was afraid.'

Dear friend, there are two religions in this world: there is the religion of fear, and there is the religion of love; and if you have not the one, you must have the other, if you have any at all. The only way to get perfect love that casts out fear is to be quite sure of the Father-love in heaven that begets it. And the only way to be sure of the infinite love in the heavens that kindles some little spark of love in our hearts here, is to go to Christ and learn the lesson that He reveals to us at His Cross. Love will annihilate the fear; or rather, if I may take such a figure, will set a light to the wreathing smoke that rises, and flash it all up into a ruddy flame. For the perfect love that casts out fear sublimes it into reverence and changes it into trust. Have you got that love, and did you get it at Christ's Cross?

III. Lastly, mark the torpor of fear and the activity of love. 'I was afraid, and I went and hid thy talent in the earth.'

Fear paralyses service, cuts the nerve of activity, makes a man refuse obedience to God. It was a very illogical thing of that indolent servant to say, 'I knew that you were so hard in exacting what was due to you that therefore I determined not to give it to you.' Is it more illogical and more absurd than what hundreds of men and women round about us do to-day, when they say, 'God's requirements are so great that I do not attempt to fulfil them'? One would have thought that he would have reasoned the other way, and said, 'Because I knew that Thy requirements were so great and severe, therefore I put myself with all my powers to my work.' Not so. Logical or illogical, the result remains, that that thought of God, that black drop of gall, in many a heart, stops the action of the hand. Fear is barren, or if it produces anything it is nothing to the purpose, and it brings gifts that not even God's love can accept, for there is no love in them. Fear is barren; Love is fruitful—like the two mountains of Samaria, from one of which the rolling burden of the curses of the Law was thundered, and from the other of which the sweet words of promise and of blessing were chanted in musical response. On the one side are black rocks, without a blade of grass on them, the Mount of Cursing; on the other side are blushing grapes and vineyards, the Mount of Blessing. Love moves to action, fear paralyses into indolence. And the reason why such hosts of you do nothing for God is because your hearts have never been touched with the thorough conviction that He has done everything for you, and asks you but to love Him back again, and bring Him your hearts. These dark thoughts are like the frost which binds the ground in iron fetters, making all the little flowers that were beginning to push their heads into the light shrink back again. And love, when it comes, will come like the west wind and the sunshine of the Spring; and before its emancipating fingers the earth's fetters will be cast aside, and the white snowdrops and the yellow crocuses will show themselves above the ground. If you want your hearts to bear any fruit of noble living, and holy consecration, and pure deeds, then here is the process—Begin with the knowledge and belief of 'the love which God hath to us'; learn that at the Cross, and let it silence your doubts, and send them back to their kennels, silenced. Then take the next step, and love Him back again. 'We love Him because He first loved us.' That love will be the productive principle of all glad obedience, and you will keep His commandments, and here upon earth find, as the faithful servant found, that talents used increase; and yonder will receive the eulogium from His lips whom to please is blessedness, by whom to be praised is heaven's glory, 'Well done! good and faithful servant.'

THE KING ON HIS JUDGMENT THRONE

'When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: 32. And before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: 33. And He shall set the sheep on His right hand, but the goats on the left. 34. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world: 35. For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: 36. Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. 37. Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink? 38. When saw we Thee a stranger, and took Thee in! or naked, and clothed Thee! 39. Or when saw we Thee sick, or in prison, and came unto Thee? 10. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. 41. Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42. For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: 43. I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. 44. Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? 45. Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. 46. And these shall go away into everlasting punishment: but the righteous into life eternal.'—MATT. xxv. 31-46.

The teachings of that wonderful last day of Christ's ministry, which have occupied so many of our pages, are closed with this tremendous picture of universal judgment. It is one to be gazed upon with silent awe, rather than to be commented on. There is fear lest, in occupying the mind in the study of the details, and trying to pierce the mystery it partly unfolds, we should forget our own individual share in it. Better to burn in on our hearts the thought, 'I shall be there,' than to lose the solemn impression in efforts to unravel the difficulties of the passage. Difficulties there are, as is to be expected in even Christ's revelation of so unparalleled a scene. Many questions are raised by it which will never be solved till we stand there. Who can tell how much of the parabolic element enters into the description? We, at all events, do not venture to say of one part, 'This is merely drapery, the sensuous representation of spiritual reality,' and of another, 'That is essential truth.' The curtain is the picture, and before we can separate the elements of it in that fashion, we must have lived through it. Let us try to grasp the main lessons, and not lose the spirit in studying the letter.

I. The first broad teaching is that Christ is the Judge of all the earth. Sitting there, a wearied man on the Mount of Olives, with the valley of Jehoshaphat at His feet, which the Jew regarded as the scene of the final judgment, Jesus declared Himself to be the Judge of the world, in language so unlimited in its claims that the speaker must be either a madman or a god. Calvary was less than three days off, when He spoke thus. The contrast between the vision of the future and the reality of the present is overwhelming. The Son of Man has come in weakness and shame; He will come in His glory, that flashing light of the self-revealing God, of which the symbol was the 'glory' which shone between the cherubim, and which Jesus Christ here asserts to belong to Him as 'His glory.' Then, heaven will be emptied of its angels, who shall gather round the enthroned Judge as His handful of sorrowing followers were clustered round Him as He spoke, or as the peasants had surrounded the meek state of His entry yesterday. Then, He will take the place of Judge, and 'sit,' in token of repose, supremacy, and judgment, 'on the throne of His glory,' as He now sat on the rocks of Olivet. Then, mankind shall be massed at His feet, and His glance shall part the infinite multitudes, and discern the character of each item in the crowd as easily and swiftly as the shepherd's eye picks out the black goats from among the white sheep. Observe the difference in the representation from those in the previous parables. There, the parting of kinds was either self-acting, as in the case of the foolish maidens; or men gave account of themselves, as in the case of the servants with the talents. Here, the separation is the work of the Judge, and is completed before a word is spoken. All these representations must be included in the complete truth as to the final judgment. It is the effect of men's actions; it is the result of their compelled disclosing of the deepest motives of their lives; it is the act of the perfect discernment of the Judge. Their deeds will judge them; they will judge themselves; Christ will judge.

Singularly enough, every possible interpretation of the extent of the expression 'all nations' has found advocates. It has been taken in its widest and plainest meaning, as equivalent to the whole race; it has been confined to mankind exclusive of Christians, and it has been confined to Christians exclusive of heathens. There are difficulties in all these explanations, but probably the least are found in the first. It is most natural to suppose that 'all nations' means all nations, unless that meaning be impossible. The absence of the limitation to the 'kingdom of heaven,' which distinguishes this section from the preceding ones having reference to judgment, and the position of the present section as the solemn close of Christ's teachings, which would naturally widen out into the declaration of the universal judgment, which forms the only appropriate climax and end to the foregoing teachings, seem to point to the widest meaning of the phrase. His office of universal Judge is unmistakably taught throughout the New Testament, and it seems in the highest degree unnatural to suppose that He did not speak of it in these final words of prophetic warning. We may therefore, with some confidence, see in the magnificent and awful picture here drawn the vision of universal judgment. Parabolic elements there no doubt are in the picture; but we have no governing revelation, free from these, by which we can check them, and be sure of how much is form and how much substance. This is clear, 'that we must all appear before the judgment-seat of Christ'; and this is clear, that Jesus Christ put forth, when at the very lowest point of His earthly humiliation, these tremendous claims, and asserted His authority as Judge over every soul of man. We are apt to lose ourselves in the crowd. Let us pause and think that 'all' includes 'me.'

II. Note the principles of Christ's universal judgment. It is important to remember that this section closes a series of descriptions of the judgment, and must not be taken as if, when isolated, it set forth all the truth. It is often harped upon by persons who are unfriendly to evangelical teaching, as if it were Christ's only word about judgment, and interpreted as if it meant that, no matter what else a man was, if only he is charitable and benevolent, he will find mercy. But this is to forget all the rest of our Lord's teaching in the context, and to fly in the face of the whole tenor of New Testament doctrine. We have here to do with the principles of judgment which apply equally to those who have, and to those who have not, heard the gospel. The subjects of the kingdom are shown the principles more immediately applicable to them, in the previous parables, and here they are reminded that there is a standard of judgment absolutely universal. All men, whether Christians or not, are judged by 'the things done in the body, whether they be good or bad.' So Christ teaches in His closing words of the Sermon on the Mount, and in many another place. 'Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.' The productive source of good works is not in question here; stress is laid on the fruits, rather than on the root. The gospel is as imperative in its requirements of righteousness as the law is, and its conception of the righteousness which it requires is far deeper and wider. The subjects of the kingdom ever need to be reminded of the solemn truth that they have not only, like the wise maidens, to have their lights burning and their oil vessels filled, nor only, like the wise servants, to be using the gifts of the kingdom for their lord, but, as members of the great family of man, have to cultivate the common moralities which all men, heathen and Christian, recognise as binding on all, without which no man shall see the Lord. The special form of righteousness which is selected as the test is charity. Obviously it is chosen as representative of all the virtues of the second table of the law. Taken in its bare literality, this would mean that men's relations to God had no effect in the judgment, mid that no other virtues but this of charity came into the account. Such a conclusion is so plainly repugnant to all Christ's teaching, that we must suppose that love to one's neighbour is here singled out, just as it is in His summary of 'the law and the prophets,' as the crown and flower of all relative duties, and as, in a very real sense, being 'the fulfilling of the law.' The omission of any reference to the love of God sufficiently shows that the view here is rigidly limited to acts, and that all the grounds of judgment are not meant to be set forth.

But the benevolence here spoken of is not the mere natural sentiment, which often exists in great energy in men whose moral nature is, in other respects, so utterly un-Christlike that their entrance into the kingdom prepared for the righteous is inconceivable. Many a man has a hundred vices and yet a soft heart. It is very much a matter of temperament. Does Christ so contradict all the rest of His teaching as to say that such a man is of 'the sheep,' and 'blessed of the Father'? Surely not. Is every piece of kindliness to the distressed, from whatever motive, and by whatsoever kind of person done, regarded by Him as done to Himself? To say so, would be to confound moral distinctions, and to dissolve all righteousness into a sentimental syrup. The deeds which He regards as done to Himself, are done to His 'brethren.' That expression carries us into the region of motive, and runs parallel with His other words about 'receiving a prophet,' and 'giving a cup of cold water to one of these little ones,' because they are His. Seeing that all nations are at the bar, the expression, 'My brethren,' cannot be confined to the disciples, for many of those who are being judged have never come in contact with Christians, nor can it be reasonably supposed to include all men, for, however true it is that Christ is every man's brother, the recognition of kindred here must surely be confined to those at the right hand. Whatever be included under the 'righteous,' that is included under the 'brethren.' We seem, then, led to recognise in the expression a reference to the motive of the beneficence, and to be brought to the conclusion that what the Judge accepts as done to Himself is such kindly help and sympathy as is extended to these His kindred, with some recognition of their character, and desire after it. To 'receive a prophet' implies that there is some spiritual affinity with him in the receiver. To give help to His brethren, because they are so, implies some affinity with Him or feeling after likeness to Him and them. Now, if we hold fast by the universality of the judgment here depicted, we shall see that this recognition must necessarily have different degrees in those who have heard of Christ and in those who have not. In the former, it will be equivalent to that faith which is the root of all goodness, and grasps the Christ revealed in the gospel. In the latter, it can be no more than a feeling after Him who is the 'light that lighteneth every man that cometh into the world.' Surely there are souls amid the darkness of heathenism yearning toward the light, like plants grown in the dark. By ways of His own, Christ can reach such hearts, as the river of the water of life may percolate through underground channels to many a tree which grows far from its banks.

III. Note the surprises of the judgment. The astonishment of the righteous is not modesty disclaiming praise, but real wonder at the undreamed-of significance of their deeds. In the parable of the talents, the servants unveiled their inmost hearts, and accurately described their lives. Here, the other side of the truth is brought into prominence, that, at that day, we shall be surprised when we hear from His lips what we have really done. True Christian beneficence has consciously for its motive the pleasing of Christ; but still he who most earnestly strove, while here, to do all as unto Jesus, will be full of thankful wonder at the grace which accepts his poor service, and will learn, with fresh marvelling, how closely He associates Himself with His humblest servant. There is an element of mystery hidden from ourselves in all our deeds. Our love to Christ's followers never goes out so plainly to Him that, while here, we can venture to be sure that He takes it as done for Him. We cannot here follow the flight of the arrow, nor know what meaning He will attach to, or what large issues He will evolve from, our poor doings. So heaven will be full of blessed surprises, as we reap the fruit growing 'in power' of what we sowed 'in weakness,' and as doleful will be the astonishment which will seize those who see, for the first time, in the lurid light of that day, the true character of their lives, as one long neglect of plain duties, which was all a defrauding the Saviour of His due. Mere doing nothing is enough to condemn, and its victims will be shudderingly amazed at the fatal wound it has inflicted on them.

IV. The irrevocableness of the judgment. That is an awful contrast between the 'Come! ye blessed,' and 'Depart! ye cursed.' That is a more awful parallel between 'eternal punishment' and 'eternal life.' It is futile to attempt to alleviate the awfulness by emptying the word 'eternal' of reference to duration. It no doubt connotes quality, but its first meaning is ever-during. There is nothing here to suggest that the one condition is more terminable than the other. Rather, the emphatic repetition of the word brings the unending continuance of each into prominence, as the point in which these two states, so wofully unlike, are the same. In whatever other passages the doctrine of universal restoration may seem to find a foothold, there is not an inch of standing-room for it here. Reverently accepting Christ's words as those of perfect and infallible love, the present writer feels so strongly the difficulty of bringing all the New Testament declarations on this dread question into a harmonious whole, that he abjures for himself dogmatic certainty, and dreads lest, in the eagerness of discussing the duration (which will never be beyond the reach of discussion), the solemn reality of the fact of future retribution should be dimmed, and men should argue about 'the terror of the Lord' till they cease to feel it.

THE DEFENCE OF UNCALCULATING LOVE

'Now when Jesus was in Bethany, in the house of Simon the leper, 7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat. 8. But when His disciples saw it, they had indignation, saying, To what purpose is this waste? 9. For this ointment might have been sold for much, and given to the poor. 10. When Jesus understood it, He said unto them, Why trouble ye the woman? for she hath wrought a good work upon Me. 11. For ye have the poor always with you; but Me ye have not always. 12. For in that she hath poured this ointment on My body, she did it for My burial. 13. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14. Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15. And said unto them, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver. 16. And from that time he sought opportunity to betray Him.'—MATT. xxvi. 6-16.

John tells us that the 'woman' was Mary, and the objector Judas. Both the deed and the cavil are better understood by knowing whence they came. Lazarus was a guest, and as his sister saw him sitting there by Jesus her heart overflowed, and she could not but catch up her most precious possession, and lavish it on His head and feet. Love's impulses appear absurd to selfishness. How could Judas understand Mary? Detracting comments find ready ears. One sneer will cool down to contempt and blame the feelings of a company. People are always eager to pick holes in conduct which they uneasily feel to be above their own reach. Poor Mary! she had but yielded to the uncalculating impulse of her great love, and she finds herself charged with imprudence, waste, and unfeeling neglect of the poor. No wonder that her gentle heart was 'troubled.' But Jesus threw the shield of His approval over her, and that was enough. Never mind how Judas and better men than he may find fault, if Jesus smiles acceptance.

His great words set forth, first, the vindication of the act, because of its motive. Anything done with no regard to any end but Himself is, in His eyes, 'good.' The perfection of conduct is that it shall all be referred to Jesus. That 'altar' sanctifies gift and giver. Conversely, whatever has no reference to Him lacks the highest beauty of goodness. A pebble in the bed of a sunlit stream has its veins of colour brought out; lift it out, and, as it dries, it dulls. So our deeds plunged into that great river are heightened in loveliness. Everything which has 'For Christ's sake' stamped on it is thereby hallowed. That is the unfailing recipe for making a life fair. Mary was thinking only of Jesus and of her love to Him, therefore what she did was sweet to Him. The greater part of a deed is its motive, and the perfect motive is love to Jesus.

But, further, Christ defends the side of Mary's deed which the critics fastened on. They posed as being more practical and benevolent than she was. They were utilitarians, she was wasteful. Their objection sounds sensible, but it belongs to the low levels of life. One flash of lofty love would have killed it. Christ's reply to it draws a contrast between constant duties and special, transient moments. It is coloured, too, by His consciousness of His near end, and has an undertone of sadness in that 'Me ye have not always.' There are high tides of Christian emotion, when the question of what good this thing will do is submerged, and the only question is, 'What best thing shall I render to the Lord?' The critics were not more beneficent, but less inflamed with love to Jesus, and the leader of them only wished that the proceeds of the ointment had come into his hands, where some of it would have stuck. We hear the same sort of taunt today,—What is the sense of all this money being spent on missions and religious objects? How much more useful it would be if expended on better dwellings for the poor or hospitals or technical schools! But there is a place in Christ's treasury for useless deeds, if they are the pure expression of love to Him, and Mary's alabaster box, which did no good at all, lies beside the cups that held cold water which slaked some thirsty lips. Uncalculating impulse, which only knows that it would fain give all to the Lover of souls, is not merely excused, but praised, by Jesus. Lovers on earth do not concern themselves about the usefulness of their gifts, and the divine Lover rejoices over what cold-blooded spectators, who do not in the least understand the ways of loving hearts, find useless 'waste.' The world would put all the emotions of Christian hearts, and all the heroisms of Christian martyrs, and all the sacrifices of Christian workers, into the same class. Jesus accepts them all.

Again, He breathes a meaning into the gift beyond what the giver meant. Mary did not regard her anointing as preparatory to His burial, but He had His thoughts fixed on it, and He sought to prepare the disciples for the coming storm. How far away from the simple festivities in Simon's house were His thoughts! What a gulf between the other guests and Him! But Jesus always puts significance into the service which He accepts, and surprises the givers by the far-reaching issues of their gifts. We know not what He may make our poor deeds mean. Results are beyond our vision. Therefore let us make sure of what is within our horizon—namely, motives. If we do anything for His sake, He will take care of what it comes to. That is true even on earth, and still more true in heaven. 'Lord, when saw we Thee an hungred, and fed Thee?' What surprises will wait Christ's humble servants in heaven, when they see what was the true nature and the widespread consequences of their humble deeds! 'Thou sowest not that body that shall be, but bare grain, … but God giveth it a body as it hath pleased Him.'

Again, Mark gives an additional clause in Christ's words, which brings out the principle that the measure of acceptable service is ability. 'She hath done what she could' is an apology, or rather a vindication, for the shape of the gift. Mary was not practical, and could not 'serve' like Martha; she probably had no other precious thing that she could give, but she could love, and she could bestow her best on Jesus. But the saying implies a stringent demand, as well as a gracious defence. Nothing less than the full measure of ability is the measure of Christian obligation. Power to its last particle is duty. Jesus does not ask how much His servants do or give, but He does ask that they should do and give all that they can. He wishes us to be ourselves in serving Him, and to shape our methods according to character and capabilities, but He also wishes us to give Him our whole selves. If anything is kept back, all that is given is marred.

Jesus' last word gives perpetuity to the service which He accepts. Mary is promised immortality for her deed, and the promise has been fulfilled, and here are we, all these centuries after, looking at her as she breaks the box and pours it on His head. Jesus is not unrighteous to forget any work of love done for Him. The fragrance of the ointment soon passed away, and the shreds of the broken cruse were swept into the dust-bin, with the other relics of the feast; but all the world knows of that act of all-surrendering love, and it smells sweet and blossoms for evermore.

THE NEW PASSOVER

'Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt Thou that we prepare for Thee to eat the passover? 18. And He said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with My disciples. 19. And the disciples did as Jesus had appointed them; and they made ready the passover. 20. Now when the even was come, He sat down with the twelve. 21. And as they did eat, He said, Verily I say unto you, That one of you shall betray Me. 22. And they were exceeding sorrowful, and began every one of them to say unto Him, Lord, is it I? 23. And He answered and said, He that dippeth his hand with Me in the dish, the same shall betray Me. 21. The Son of Man goeth as it is written of Him; but woe unto that man by whom the Son of Man is betrayed! it had been good for that man if he had not been born. 25. Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said 26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is My body. 27. And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28. For this is My blood of the new testament, which is shed for many for the remission of sins. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in My Father's kingdom. 30. And when they had sung an hymn, they went out into the Mount of Olives.'—MATT. xxvi. 17-30.

The Tuesday of Passion Week was occupied by the wonderful discourses which have furnished so many of our meditations. At its close Jesus sought retirement in Bethany, not only to soothe and prepare His spirit but to 'hide Himself' from the Sanhedrin. There He spent the Wednesday. Who can imagine His thoughts? While He was calmly reposing in Mary's quiet home, the rulers determined on His arrest, but were at a loss how to effect it without a riot. Judas comes to them opportunely, and they leave it to him to give the signal. Possibly we may account for the peculiar secrecy observed as to the place for the last supper, by our Lord's knowledge that His steps were watched, and by His earnest wish to eat the Passover with the disciples before He suffered. The change between the courting of publicity and almost inviting of arrest at the beginning of the week, and the evident desire to postpone the crisis till the fitting moment which marks the close of it, is remarkable, and most naturally explained by the supposition that He wished the time of His death to be that very hour when, according to law, the paschal lamb was slain. On the Thursday, then, he sent Peter and John into the city to prepare the Passover; the others being in ignorance of the place till they were there, and Judas being thus prevented from carrying out his purpose till after the celebration.

The precautions taken to ensure this have left their mark on Matthew's narrative, in the peculiar designation of the host,—'Such a man!' It is a kind of echo of the mystery which he so well remembered as round the errand of the two. He does not seem to have heard of the token by which they knew the house, viz., the man with the pitcher whom they were to meet. But he does know that Peter and John got secret instructions, and that he and the others wondered where they were to go. Had there been a previous arrangement with this unnamed 'such an one,' or were the token and the message alike instances of Christ's supernatural knowledge and authority? It is difficult to say. I incline to the former supposition, which would be in accordance with the distinct effort after secrecy which marks these days; but the narratives do not decide the question. At all events, the host was a disciple, as appears from the authoritative 'the Master saith'; and, whether he had known beforehand that 'this day' incarnate 'salvation would come to his house' or no, he eagerly accepts the peril and the honour. His message is royal in its tone. The Lord does not ask permission, but issues His commands. But He is a pauper King, not having where to lay His head, and needing another man's house in which to gather His own household together for the family feast of the Passover. What profound truths are wrapped up in that 'My time is come'! It speaks of the voluntariness of His surrender, the consciousness that His Cross was the centre point of His work, His superiority to all external influences as determining the hour of His death, and His submission to the supreme appointment of the Father. Obedience and freedom, choice and necessity, are wonderfully blended in it.

So, late on that Thursday evening, the little band left Bethany for the last time, in a fashion very unlike the joyous stir of the triumphal entry. As the evening is falling, they thread their way through the noisy streets, all astir with the festal crowds, and reach the upper room, Judas vainly watching for an opportunity to slip away on his black errand. The chamber, prepared by unknown hands, has vanished, and the hands are dust; but both are immortal. How many of the living acts of His servants in like manner seem to perish, and the doers of them to be forgotten or unknown! But He knows the name of 'such an one,' and does not forget that he opened his door for Him to enter in and sup.

The fact that Jesus put aside the Passover and founded the Lord's Supper in its place, tells much both about His authority and its meaning. What must He have conceived of Himself, who bade Jew and Gentile turn away from that God-appointed festival, and think not of Moses, but of Him? What did He mean by setting the Lord's Supper in the place of the Passover, if He did not mean that He was the true Paschal Lamb, that His death was a true sacrifice, that in His sprinkled blood was safety, that His death inaugurated the better deliverance of the true Israel from a darker prison-house and a sorer bondage, that His followers were a family, and that 'the children's bread' was the sacrifice which He had made? There are many reasons for the doubling of the commemorative emblem, but this is obviously one of the chief—that, by the separation of the two in the rite, we are carried back to the separation in fact; that is to say, to the violent death of Christ. Not His flesh alone, in the sense of Incarnation, but His body broken and His blood shed, are what He wills should be for ever remembered. His own estimate of the centre point of His work is unmistakably pronounced in His institution of this rite.

But we may consider the force of each emblem separately. In many important points they mean the same things, but they have each their own significance as well. Matthew's condensed version of the words of institution omits all reference to the breaking of the body and to the memorial character of the observance, but both are implied. He emphasises the reception, the participation, and the significance of the bread. As to the latter, 'This is My body' is to be understood in the same way as 'the field is the world,' and many other sayings. To speak in the language of grammarians, the copula is that of symbolic relationship, not that of existence; or, to speak in the language of the street, 'is' here means, as it often does, 'represents.' How could it mean anything else, when Christ sat there in His body, and His blood was in His veins? What, then, is the teaching of this symbol? It is not merely that He in His humanity is the bread of life, but that He in His death is the nourishment of our true life. In that great discourse in John's Gospel, which embodies in words the lessons which the Lord's Supper teaches by symbols, He advances from the general statement, 'I am the Bread of Life,' to the yet more mysterious and profound teaching that His flesh, which at some then future point He will 'give for the life of the world,' is the bread; thus distinctly foreshadowing His death, and asserting that by that death we live, and by partaking of it are nourished. The participation in the benefits of Christ's death, which is symbolised by 'Take, eat,' is effected by living faith. We feed on Christ when our minds are occupied with His truth, and our hearts nourished by His love, when it is the 'meat' of our wills to do His will, and when our whole inward man fastens on Him as its true object, and draws from Him its best being. But the act of reception teaches the great lesson that Christ must be in us, if He is to do us any good. He is not 'for us' in any real sense, unless He be 'in us.' The word rendered in John's Gospel 'eateth' is that used for the ruminating of cattle, and wonderfully indicates the calm, continual, patient meditation by which alone we can receive Christ into our hearts, and nourish our lives on Him. Bread eaten is assimilated to the body, but this bread eaten assimilates the eater to itself, and he who feeds on Christ becomes Christ-like, as the silk-worm takes the hue of the leaves on which it browses. Bread eaten to-day will not nourish us to-morrow, neither will past experiences of Christ's sweetness sustain the soul. He must be 'our daily bread' if we are not to pine with hunger.

The wine carries its own special teaching, which clearly appears in Matthew's version of the words of institution. It is 'My blood,' and by its being presented in a form separate from the bread which is His body suggests a violent death. It is 'covenant blood,' the seal of that 'better covenant' than the old, which God makes now with all mankind, wherein are given renewed hearts which carry the divine law within themselves; the reciprocal and mutually blessed possession of God by men and of men by God, the universally diffused knowledge of God, which is more than head knowledge, being the consciousness of possessing Him; and, finally, the oblivion of all sins. These promises are fulfilled, and the covenant made sure, by the shed blood of Christ. So, finally, it is 'shed for many, for the remission of sins.' The end of Christ's death is pardon which can only be extended on the ground of His death. We are told that Christ did not teach the doctrine of atonement. Did He establish the Lord's Supper? If He did (and nobody denies that), what did He mean by it, if He did not mean the setting forth by symbol of the very same truth which, stated in words, is the doctrine of His atoning death? This rite does not, indeed, explain the rationale of the doctrine; but it is a piece of unmeaning mummery, unless it preaches plainly the fact that Christ's death is the ground of our forgiveness.

Bread is the 'staff of life,' but blood is the life. So 'this cup' teaches that 'the life' of Jesus Christ must pass into His people's veins, and that the secret of the Christian life is 'I live; yet not I, but Christ liveth in me.' Wine is joy, and the Christian life is not only to be a feeding of the soul on Christ as its nourishment, but a glad partaking, as at a feast, of His life and therein of His joy. Gladness of heart is a Christian duty, 'the joy of the Lord is your strength' and should be our joy; and though here we eat with loins girt, and go out, some of us to deny, some of us to flee, all of us to toil and suffer, yet we may have His joy fulfilled in ourselves, even whilst we sorrow.

The Lord's Supper is predominantly a memorial, but it is also a prophecy, and is marked as such by the mysterious last words of Jesus, about drinking the new wine in the Father's kingdom. They point the thoughts of the saddened eleven, on whom the dark shadow of parting lay heavily, to an eternal reunion, in a land where 'all things are become new,' and where the festal cup shall be filled with a draught that has power to gladden and to inspire beyond any experience here. The joys of heaven will be so far analogous to the Christian joys of earth that the same name may be applied to both; but they will be so unlike that the old name will need a new meaning, and communion with Christ at His table in His kingdom, and our exuberance of joy in the full drinking in of His immortal life, will transcend the selectest hours of communion here. Compared with that fulness of joy they will be 'as water unto wine,'—the new wine of the kingdom.

'IS IT I?'

'And they were exceeding sorrowful, and began every one of them to say unto Him, Lord, is it I? 25. Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.'-MATT. xxvi. 22, 25.

'He then lying on Jesus' breast saith unto Him, Lord, who is it?'—JOHN xiii. 25.

The genius of many great painters has portrayed the Lord's Supper, but the reality of it was very different from their imaginings. We have to picture to ourselves some low table, probably a mere tray spread upon the ground, round which our Lord and the twelve reclined, in such a fashion as that the head of each guest came against the bosom of him that reclined above him; the place of honour being at the Lord's left hand, or higher up the table than Himself, and the second place being at His right, or below Himself.

So there would be no eager gesticulations of disciples starting to their feet when our Lord uttered the sad announcement, 'One of you shall betray Me!' but only horror-struck amazement settled down upon the group. These verses, which we have put together, show us three stages in the conversation which followed the sad announcement. The three evangelists give us two of these; John alone omits these two, and only gives us the third.

First, we have their question, born of a glimpse into the possibilities of evil in their hearts, 'Lord, is it I?'

The form of that question in the original suggests that they expected a negative answer, and might be reproduced in English: 'Surely it is not I?' None of them could think that he was the traitor, yet none of them could be sure that he was not. Their Master knew better than they did; and so, from a humble knowledge of what lay in them, coiled and slumbering, but there, they would not meet His words with a contradiction, but with a question. His answer spares the betrayer, and lets the dread work in their consciences for a little longer, for their good. For many hands dipped in the dish together, to moisten their morsels; and to say, 'He that dippeth with Me in the dish, the same shall betray Me,' was to say nothing more than 'One of you at the table.'

Then comes the second stage. Judas, reassured that he has escaped detection for the moment, and perhaps doubting whether the Master had anything more than a vague suspicion of treachery, or knew who was the traitor, shapes his lying lips with loathsome audacity into the same question, but yet not quite the same, The others had said, 'Is it I, Lord?' he falters when he comes to that name, and dare not say 'Lord!' That sticks in his throat. 'Rabbi!' is as far as he can get. 'Is it I, Rabbi?' Christ's answer to him, 'Thou hast said,' is another instance of patient longsuffering. It was evidently a whisper that did not reach the ears of any of the others, for he leaves the room without suspicion. Our Lord still tries to save him from himself by showing Judas that his purpose is known, and by still concealing his name.

Then comes the third stage, which we owe to John's Gospel. Here again he is true to his task of supplementing the narrative of the three synoptic Gospels. Remembering what I have said about the attitude of the disciples at the table, we can understand that Peter, if he occupied the principal place at the Lord's left, was less favourably situated for speaking to Christ than John, who reclined in the second seat at His right, and so he beckoned over the Master's head to John. The Revised Version gives the force of the original more vividly than the Authorised does: 'He, leaning back, as he was, on Jesus' breast, saith unto Him, Lord! who is it?' John, with a natural movement, bends back his head on his Master's breast, so as to ask and be answered, in a whisper. His question is not, 'Is it I?' He that leaned on Christ's bosom, and was compassed about by Christ's love, did not need to ask that. The question now is, 'Who is it?' Not a question of presumption, nor of curiosity, but of affection; and therefore answered: 'He it is to whom I shall give the sop, when I have dipped it.'

The morsel dipped in the dish and passed by the host's hand to a guest, was a token of favour, of unity and confidence. It was one more attempt to save Judas, one more token of all-forgiving patience. No wonder that that last sign of friendship embittered his hatred and sharpened his purpose to an unalterable decision, or, as John says: 'After the sop, Satan entered into him.' For then, as ever, the heart which is not melted by Christ's offered love is hardened by it.

Now, if we take these three stages of this conversation we may learn some valuable lessons from them. I take the first form of the question as an example of that wholesome self-distrust which a glimpse into the slumbering possibilities of evil in our hearts ought to give us all. I take the second on the lips of Judas, as an example of the very opposite of that self-distrust, the fixed determination to do a wrong thing, however clearly we know it to be wrong. And I take the last form of the question, as asked by John, as an illustration of the peaceful confidence which comes from the consciousness of Christ's love, and of communion with Him. Now a word or two about each of these.

I. First, we have an example of that wholesome self-distrust, which a glimpse into the possibilities of evil that lie slumbering in all our hearts ought to teach every one of us.

Every man is a mystery to himself. In every soul there lie, coiled and dormant, like hibernating snakes, evils that a very slight rise in the temperature will wake up into poisonous activity. And let no man say, in foolish self-confidence, that any form of sin which his brother has ever committed is impossible for him. Temperament shields us from much, no doubt. There are sins that 'we are inclined to,' and there are sins that 'we have no mind to.' But the identity of human nature is deeper than the diversity of temperament, and there are two or three considerations that should abate a man's confidence that anything which one man has done it is impossible that he should do. Let me enumerate them very briefly. Remember, to begin with, that all sins are at bottom but varying forms of one root. The essence of every evil is selfishness, and when you have that, it is exactly as with cooks who have the 'stock' by the fireside. They can make any kind of soup out of it, with the right flavouring. We have got the mother tincture of all wickedness in each of our hearts; and therefore do not let us be so sure that it cannot be manipulated and flavoured into any form of sin. All sin is one at bottom, and this is the definition of it—living to myself instead of living to God. So it may easily pass from one form of evil into another, just as light and heat, motion and electricity, are all—they tell us—various forms and phases of one force. Just as doctors will tell you that there are types of disease which slip from one form of sickness into another, so if we have got the infection about us it is a matter very much of accidental circumstances what shape it takes. And no man with a human heart is safe in pointing to any sin, and saying, 'That form of transgression I reckon alien to myself.'

And then let me remind you, too, that the same consideration is reinforced by this other fact, that all sin is, if I may so say, gregarious; is apt not only to slip from one form into another, but that any evil is apt to draw another after it. The tangled mass of sin is like one of those great fields of seaweed that you some times come across upon the ocean, all hanging together by a thousand slimy growths; which, if lifted from the wave at any point, drags up yards of it inextricably grown together. No man commits only one kind of transgression. All sins hunt in couples. According to the grim picture of the Old Testament, about another matter, 'None of them shall want his mate. The wild beasts of the desert shall meet with the wild beasts of the islands.' One sin opens the door for another, 'and seven other spirits worse than himself' come and make holiday in the man's heart.

Again, any evil is possible to us, seeing that all sin is but yielding to tendencies common to us all. The greatest transgressions have resulted from yielding to such tendencies. Cain killed his brother from jealousy; David besmirched his name and his reign by animal passion; Judas betrayed Christ because he was fond of money. Many a man has murdered another one simply because he had a hot temper. And you have got a temper, and you have got the love of money, and you have got animal passions, and you have got that which may stir you up into jealousy. Your neighbour's house has caught fire and been blown up. Your house, too, is built of wood, and thatched with straw, and you have as much dynamite in your cellars as he had in his. Do not be too sure that you are safe from the danger of explosion.

And, again, remember that this same wholesome self-distrust is needful for us all, because all transgression is yielding to temptations that assail all men. Here are one hundred men in a plague-stricken city; they have all got to draw their water from the same well. If five or six of them died of cholera it would be very foolish of the other ninety-five to say, 'There is no chance of our being touched.' We all live in the same atmosphere; and the temptations that have overcome the men that have headed the count of crimes appeal to you. So the lesson is, 'Be not high-minded, but fear.'

And remember, still further, that the same solemn consideration is enforced upon us by the thought that men will gradually drop down to the level which, before they began the descent, seemed to be impossible to them. 'Is thy servant a dog that he should do this thing?' said Hazael when the crime of murdering his master first floated before him. Yes, but he did it. By degrees he came down to the level to which he thought that he would never sink. First the imagination is inflamed, then the wish begins to draw the soul to the sin, then conscience pulls it back, then the fatal decision is made, and the deed is done. Sometimes all the stages are hurried quickly through, and a man spins downhill as cheerily and fast as a diligence down the Alps. Sometimes, as the coast of a country may sink an inch in a century until long miles of the flat seabeach are under water, and towers and cities are buried beneath the barren waves, so our lives may be gradually lowered, with a motion imperceptible but most real, bringing us down within high-water mark, and at last the tide may wash over what was solid land.

So, dear friends, there is nothing more foolish than for any man to stand, self-confident that any form of evil that has conquered his brother has no temptation for him. It may not have for you, under present circumstances; it may not have for you to-day; but, oh! we have all of us one human heart, and 'he that trusteth in his own heart is a fool.' 'Blessed is the man that feareth always.' Humble self-distrust, consciousness of sleeping sin in my heart that may very quickly be stirred into stinging and striking; rigid self-control over all these possibilities of evil, are duties dictated by the plainest common-sense.

Do not say, 'I know when to stop.' Do not say, 'I can go so far; it will not do me any harm.' Many a man has said that, and many a man has been ruined by it. Do not say, 'It is natural to me to have these inclinations and tastes, and there can be no harm in yielding to them.' It is perfectly natural for a man to stoop down over the edge of a precipice to gather the flowers that are growing in some cranny in the cliff; and it is as natural for him to topple over, and be smashed to a mummy at the bottom. God gave you your dispositions and your whole nature 'under lock and key,'—keep them so. And when you hear of, or see, great criminals and great crimes, say to yourself, as the good old Puritan divine said, looking at a man going to the scaffold, 'But for the grace of God there go I!' And in the contemplation of sins and apostasies, let us each look humbly at our own weakness, and pray Him to keep us from our brother's evils which may easily become ours.

II. Secondly, we have here an example of precisely the opposite sort, namely, of that fixed determination to do evil which is unshaken by the clearest knowledge that it is evil.

Judas heard his crime described in its own ugly reality. He heard his fate proclaimed by lips of absolute love and truth; and notwithstanding both, he comes unmoved and unshaken with his question. The dogged determination in his heart, that dares to see his evil stripped naked and is 'not ashamed,' is even more dreadful than the hypocrisy and sleek simulation of friendship in his face.

Now most men turn away with horror from even the sins that they are willing to do, when they are put plainly and bluntly before them. As an old mediaeval preacher once said, 'There is nothing that is weaker than the devil stripped naked.' By which he meant exactly this—that we have to dress wrong in some fantastic costume or other, so as to hide its native ugliness, in order to tempt men to do it. So we have two sets of names for wrong things, one of which we apply to our brethren's sins, and the other to the same sins in ourselves. What I do is 'prudence,' what you do of the same sort is 'covetousness'; what I do is 'sowing my wild oats,' what you do is 'immorality' and 'dissipation'; what I do is 'generous living,' what you do is 'drunkenness' and 'gluttony'; what I do is 'righteous indignation,' what you do is 'passionate anger.' And so you may go the whole round of evil. Very bad are the men who can look at their deed, described in Its own inherent deformity, and yet say, 'Yes; that is it, and I am going to do it.' 'One of you shall betray Me.' 'Yes; I will betray you!' It must have taken something to look into the Master's face, and keep the fixed purpose steady.

Now I ask you to think, dear friends, of this, that that obstinate condition of dogged determination to do a wrong thing, knowing it to be a wrong thing, is a condition to which all evil steadily tends. We may not come to it in this world—I do not know that men ever do so wholly; but we are all getting towards it in regard to the special wrong deeds and desires which we cherish and commit. And when a man has once reached the point of saying to evil, 'Be thou my good,' then he is a 'devil' in the true meaning of the word; and wherever he is, he is in hell! And the one unpardonable sin is the sin of clear recognition that a given thing is contrary to God's will, and unfaltering determination, notwithstanding, to do it. That is the only sin that cannot be pardoned, 'either in this world or in the world to come.'

And so, my brother, seeing that such a condition is possible, and that all the paths of evil, however tentative and timorous they may be at first, and however much the sin may be wrapped up with excuses and forms and masks, tend to that condition, let us take that old prayer upon our lips, which befits both those who distrust themselves because of slumbering sins, and those who dread being conquered by manifest iniquity:—'Who can understand his errors? Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins. Let them not have dominion over me.'

III. Now, lastly, we have in the last question an example of the peaceful confidence that comes from communion with Jesus Christ.

John leaned on the Master's bosom. 'He was the disciple whom Jesus loved.' And so compassed with that great love, and feeling absolute security within the enclosure of that strong hand, his question is not, 'Is it I?' but 'Who is it?' From which I think we may fairly draw the conclusion that to feel that Christ loves me, and that I am compassed about by Him, is the true security against my falling into any sin.

It was not John's love to Christ, but Christ's to John that made his safety. He did not say: 'I love Thee so much that I cannot betray Thee.' For all our feelings and emotions are but variable, and to build confidence upon them is to build a heavy building upon quicksand; the very weight of it drives out the foundations. But he thought to himself—or he felt rather than he thought—that all about him lay the sweet, warm, rich atmosphere of his Master's love; and to a man who was encompassed by that, treachery was impossible.

Sin has no temptation so long as we actually enjoy the greater sweetness of Christ's felt love. Would thirty pieces of silver have been a bribe to John? Would anything that could have terrified others have frightened him from his Master's side whilst he felt His love? Will a handful of imitation jewellery, made out of coloured glass and paste, be any temptation to a man who bears a rich diamond on his finger? And will any of earth's sweetness be a temptation to a man who lives in the continual consciousness of the great rich love of Christ wrapping him round about? Brethren, not ourselves, not our faith, not our emotion, not our religious experience; nothing that is in us, is any security that we may not be tempted, and yield to the temptation, and deny or betray our Lord. There is only one thing that is a security, and that is that we be folded to the heart, and held by the hand, of that loving Lord. Then—then we may be confident that we shall not fall; for 'the Lord is able to make us stand.'

Such confidence is but the other side of our self-distrust; is the constant accompaniment of it, must have that self-distrust for its condition and prerequisite, and leads to a yet deeper and more blessed form of that self-distrust. Faith in Him and 'no confidence in the flesh' are but the two sides of the same coin, the obverse and the reverse. The seed, planted in the ground, sends a little rootlet down, and a little spikelet up, by the same vital act. And so in our hearts, as it were, the downward rootlet is self-despair, and the upward shoot is faith in Christ. The two emotions go together—the more we distrust ourselves the more we shall rest upon Him, and the more we rest upon Him, and feel that all our strength comes, not from our foot, but from the Rock on which it stands, the more we shall distrust our own ability and our own faithfulness.

Therefore, dear brethren, looking upon all the evil that is around us, and conscious in some measure of the weakness of our own hearts, let us do as a man would do who stands upon the narrow ledge of a cliff, and look sheer down into the depth below, and feels his head begin to reel and turn giddy; let us lay hold of the Guide's hand, and if we cleave by Him, He will hold up our goings that our footsteps slip not. Nothing else will. No length of obedient service is any guarantee against treachery and rebellion. As John Bunyan saw, there was a backdoor to hell from the gate of the Celestial City. Men have lived for years consistent professing Christians, and have fallen at last. Many a ship has come across half the world, and gone to pieces on the harbour bar. Many an army, victorious in a hundred fights, has been annihilated at last. No depths of religious experience, no heights of religious blessedness, no attainments of past virtue and self-sacrifice, are any guarantees for to-morrow. Trust in nothing and in nobody, least of all in yourselves and your own past. Trust only in Jesus Christ.

'Now unto Him that is able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy; to the only wise God our Saviour be glory and majesty, dominion and power, both now and for ever.' Amen.

'THIS CUP'

'And Jesus took the cup, and grave thanks, and gave it to them, saying, Drink ye all of it; 28. For this is My blood of the new testament, which is shed for many for the remission of sins'—MATT. xxvi. 27, 28.

The comparative silence of our Lord as to the sacrificial character of His death has very often been urged as a reason for doubting that doctrine, and for regarding it as no part of the original Christian teaching. That silence may be accounted for by sufficient reasons. It has been very much exaggerated, and those who argue from it against the doctrine of the Atonement have forgotten that Jesus Christ founded the Lord's Supper.

That rite shows us what He thought, and what He would have us think, of His death; and in the presence of its testimony it seems to me impossible to deny that His conception of it was distinctly sacrificial. By it He points out the moment of His whole career which He desires that men should remember. Not His words of tenderness and wisdom; not His miracles, amazing and gracious as these were; not the flawless beauty of His character, though it touches all hearts and wins the most rugged to love, and the most degraded to hope; but the moment in which He gave His life is what He would imprint for ever on the memory of the world.

And not only so, but in the rite he distinctly tells us in what aspect He would have that death remembered. Not as the tragic end of a noble career which might be hallowed by tears such as are shed over a martyr's ashes; not as the crowning proof of love; not as the supreme act of patient forgiveness; but as a death for us, in which, as by the blood of the sacrifice, is secured the remission of sins.

And not only so, but the double symbol in the Lord's Supper—whilst in some respects the bread and wine speak the same truths, and certainly point to the same Cross—has in each of its parts special lessons intrusted to it, and special truths to proclaim. The bread and the wine both say:—'Remember Me and My death.' Taken in conjunction they point to that death as violent; taken separately they each suggest various aspects of it, and of the blessings that will flow to us therefrom. And it is my present purpose to bring out, as briefly and as clearly as I can, the special lessons which our Lord would have us draw from that cup which is the emblem of His shed blood.

I. First, then, observe that it speaks to us of a divine treaty or covenant.

Ancient Israel had lived for nearly 2000 years under the charter of their national existence which, as we read in the Old Testament, was given on Sinai amidst thunderings and lightnings—'Now, therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine, and ye shall be unto Me a kingdom of priests and an holy nation.'

And that covenant, or agreement, or treaty, on the part of God, was ratified by a solemn act, in which the blood of the sacrifice, divided into two portions, was sprinkled, one half upon the altar, and the other half, after their acceptance of the conditions and obligations of the covenant, on the people, who had pledged themselves to obedience.

And now, here is a Galilean peasant, in a borrowed upper room, within four-and-twenty hours of His ignominious death which might seem to blast all His work, who steps forward and says, 'I put away that ancient covenant which knits this nation to God. It is antiquated. I am the true offering and sacrifice, by the blood of which, sprinkled on altar and on people, a new covenant, built upon better promises, shall henceforth be.'

What a tremendous piece of audacity, except on the one hypothesis that He that spake was indeed the Word of God; and that He was making that which Himself had established of old, to give way to that which He establishes now! The new covenant which Christ seals in His blood, is the charter, the better charter, under the conditions of which, not a nation but the world may find an external salvation which dwarfs all the deliverances of the past. That idea of a covenant confirmed by Christ's blood may sound to many hearers dry and hard. But if you will try to think what great truths are wrapped up in the theological phraseology, you will find them very real and very strong. Is it not a grand thought that between us and the infinite divine Nature there is established a firm and unmovable agreement? Then He has revealed His purposes; we are not left to grope in darkness, at the mercy of 'peradventures' and 'probablies'; nor reduced to consult the ambiguous oracles of nature or of Providence, or the varying voices of our own hearts, or painfully and dubiously to construct more or less strong bases for confidence in a loving God out of such hints and fragments of revelation as these supply. He has come out of His darkness, and spoken articulate words, plain words, faithful words, which bind Him to a distinctly defined course of action. Across the great ocean of possible modes of action for a divine nature He has, if I may so say, buoyed out for Himself a channel, so as that we know His path, which is in the deep waters. He has limited Himself by the utterance of a faithful word, and we can now come to Him with His own promise, and cast it down before Him, and say: 'Thou hast spoken, and Thou art bound to fulfil it.' We have a covenant wherein God has shown us His hand, has told us what He is going to do and has thereby pledged Himself to its performance.

And, still further, in order to get the full sweetness of this thought, to break the husk and reach to the kernel, you must remember what, according to the New Testament, are the conditions of this covenant. The old agreement was, 'If ye will obey My voice and do My commandments, then,'—so and so will happen. The old condition was, 'Do and live; be righteous and blessed!' The new condition is: 'Take and have; believe and live!' The one was law, the other is gift; the one was retribution, the other is forgiveness. One was outward, hard, rigid law, fitly 'graven with a pen of iron on the rocks for ever'; the other is impulse, love, a power bestowed that will make us obedient; and the sole condition that we have to render is the condition of humble and believing acceptance of the divine gift. The new covenant, in the exuberant fulness of its mercy, and in the tenderness of its gracious purposes, is at once the completion and the antithesis of the ancient covenant with its precepts and its retribution.

And, still further, this 'new covenant,' of which the essence is God's bestowment of Himself on every heart that wills to possess Him; this new covenant, according to the teaching of these words of my text and of the symbol to which they refer, is ratified and sealed by that great sacrifice. The blood was sprinkled on the altar; the blood was sprinkled on the people, which being translated into plain, unmetaphorical language is simply this, that Christ's death remains for ever present to the divine mind as the great reason and motive which modifies His government, and which ensures that His love shall ever find its way to every seeking soul. His death is the token; His death is the reason; His death is the pledge of the unending and the inexhaustible mercy of God bestowed upon each of us. 'He that spared not His own Son, shall He not with Him also freely give us all things?' The outward rite with its symbol is the exhibition in visible form of that truth, that the blood of Jesus Christ seals to the world the infinite mercy of God.

And, on the other hand, that same blood of the covenant, sprinkled upon the other parties to the treaty, even our poor sinful hearts, binds them to the fulfilment of the condition which belongs to them. That is to say, by the power of that sacrifice there are evoked in our poor souls, faith, love, surrender. It, and it alone, knits us to God; it, and it alone, binds us to the fulfilment of the covenant. My brother, have you entered into that sweet, solemn, sacred alliance and union with God? Have you accepted and fulfilled the conditions? Is your heart 'sprinkled with the blood so freely shed for you'; and have you thereby been brought into living alliance with the God who has pledged His being and His name to be the all-sufficient God to you?

II. Still further, this cup speaks to us of the forgiveness of sins.

One theory, and one theory only, as it seems to me, of the meaning of Christ's death, is possible if these words of my text ever dropped from Christ's lips, or if He ever instituted the rite to which they refer; He must have believed that His death was a sacrifice, without which the sins of the world were not forgiven; and by which forgiveness came to us all.

And I do not think that we rightly conceive the relation between the sacrifices of barbarous heathen tribes, or the sacrifices appointed in Israel, and the great sacrifice on the Cross, if we say that our Lord's death is only figuratively accommodated to these in order to meet lower or grosser conceptions, but rather, I take it, that the accommodation is the other way. In all nations beyond the limits of Israel the sacrifices of living victims spoke not only of surrender and dependence, but likewise of the consciousness of demerit and evil on the part of the offerers, and were at once a confession of sin, a prayer for pardon, and a propitiation of an offended God. And I believe that the sacrifices in Israel were intended and adapted not only to meet the deep-felt want of human nature, common to them as to all other tribes, but also were intended and adapted to point onwards to Him in whose death a real want of mankind was met, in whose death a real sacrifice was offered, in whose death an angry God was not indeed propitiated, but in whose death the loving Father of our souls Himself provided the Lamb for the offering, without which, for reasons deeper than we can wholly fathom, it was impossible that sin should be remitted.

I insist upon no theory of an Atonement. I believe there is no Gospel, worth calling so, worth the preaching, worth your believing, or that will ever move the world or purify society, except the Gospel which begins with the fact of an Atonement, and points to the Cross as the altar on which the Sacrifice for the sins of the world, without whose death pardon is impossible, has died for us all.

Oh! dear friends, do not let yourselves be confused by the difficulties that beset all human and incomplete statements of the philosophy of the death of Christ; but getting away from these, cleave you to the fact that your sins were laid upon Christ, and that He has died for us all; that His death is a sacrifice; His body broken for us; and for the remission of our sins, His blood freely shed. Thus, and only thus, will you come to the understanding either of the sweetness of His love or of the power of His example; then, and only then, shall we know why it was that He elected to be remembered, out of all the moments of His life, by that one when He hung in weakness upon the Cross, and out of the darkness came the cry, 'My God, My God, why hast Thou forsaken Me?'

III. And now, again, let me remind you that this cup speaks likewise of a life infused.

'The blood is the life,' says the physiology of the Hebrews. The blood is the life, and when men drink of that cup they symbolise the fact that Christ's own life and spirit are imparted to them that love Him. 'Except ye eat the flesh, and drink the blood of the Son of Man, ye have no life in you.' The very heart of Christ's gift to us is the gift of His own very life to be the life of our lives. In deep, mystical reality He Himself passes into our being, and the 'law of the spirit of life makes us free from the law of sin and death,' so that we may say: 'He that is joined to the Lord is one spirit,' and the humble believing soul may rejoice in this: 'I live, yet not I, but Christ liveth in Me.' This is, in one aspect, the very deepest meaning of this Communion rite. As physicians sometimes tried to restore life to an almost dead man by the transfusion into his shrunken veins of the fresh warm blood from a young and healthy subject, so into our fevered life, into our corrupted blood, there is poured the full tide of the pure and perfect life of Jesus Christ Himself, and we live, not by our own power, nor for our own will, nor in obedience to our own caprices, but by Him and in Him, and with Him and for Him. This is the heart of Christianity, the possession within us of the life, the immortal life of Him that died for us.

My brother have you that great gift in your heart? Be sure of this, that unless the life of Christ is in you by faith, ye are dead, 'dead in trespasses and in sins'; dead, and sure to rot away and disintegrate into corruption. The cup of blessing which we drink speaks to us of the transfusion into our spirits of the Spirit of Jesus Christ.

IV. And lastly, it speaks of a festal gladness.

The bread says nothing to us of the remission of sins. The broken bread proclaims, indeed, our nourishment from Jesus, but falls short of the deep and solemn truth that it is the very life-blood of Christ Himself which nourishes us and vitalises us. And the bread, in like manner, proclaims indeed the fact that we are fed on Him, but says nothing of the joy of that feeding. The wine is the symbol of that, and it proclaims to us that the Christian life here on earth, just because it is the feeding on and the drinking in of Jesus Christ, ought ever to be a life of blessedness, of abounding joy, by whatsoever darkness, burdens, cares, toils, sorrows, and solitude it may be shaded and saddened. They who live on Christ, they who drink in of His spirit, they should be glad in all circumstances, they, and they alone. We sit at a table, though it be in the wilderness, though it be in the presence of our enemies, where there ought to be joy and the voice of rejoicing.

But beyond that, as our Master Himself taught these apostles in that upper room, this cup points onwards to a future feast. At that solemn hour Jesus stayed His own heart with the vision of the perfected kingdom and the glad festival then. So this Communion has a prophetic element in it, and links on with predictions and parables which speak of the 'marriage supper' of the great King, and of the time when we shall sit at His table in His kingdom.

For the past the Lord's Supper speaks of the one sufficient oblation and satisfaction for the sins of the whole world. For the present it speaks of life produced and sustained by communion with Jesus Christ. And for the future it speaks of the unending, joyful satisfaction of all desires in the 'upper room' of the heavens.

How unlike, and yet how like to that scene in the upper room at Jerusalem! From it the sad disciples went out, some of them to deny their Master; all of them to struggle, to sin, to lose Him from their sight, to toil, to sorrow, and at last to die. From that other table we shall go no more out, but sit there with Him in full fruition of unfailing blessedness and participation of His immortal life for evermore.

Dear brethren, these are the lessons, these the hopes, which this 'blood of the new covenant' teaches and inspires. Have you entered into that covenant with God? Have you made sure work of the forgiveness of your sins through His blood? Have you received into your spirits His immortal life? Then you may humbly be confident that, after life's weariness and lonesomeness are past, you will be welcomed to the banqueting hall by the Lord of the feast, and sit with Him and His servants who loved Him at that table and be glad.

'UNTIL THAT DAY'

'I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.'—MATT. xxvi. 29.

This remarkable saying of our Lord's is recorded in all of the accounts of the institution of the Lord's Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy. It bids us hope as well as, and because we, remember. The light behind us is cast forward on to the dimness before. So the Apostle Paul, in his solitary reference to the Communion—which, indeed, is an entirely incidental one, and evoked simply by the corruptions in the Corinthian Church, emphasises this prophetic and onward-looking aspect of the backward-looking rite when he says, 'Ye do show the Lord's death till He come.'

Now, it seems to me that those of us who so strongly hold that the Communion is primarily a simple memorial service, with no mysterious or magical efficacy of any sort about it, do rather ignore in our ordinary thoughts the other aspect which is brought out in my text; and that comparative ignoring seems to me to be but a part of a very lamentable and general tendency of this day, whereby the prospect of a future life has become somewhat dimmed and does not fill the place either in ordinary Christian thinking, or as a motive for Christian service which the proportion of faith, and the relative importance of the present and the future suggest that it ought to fill. The Christianity of this day has so much to do with the present life, and the thought of the Gospel as a power in the present has been so emphasised, in legitimate reaction from the opposite exaggeration, that there is great need, as I believe, to preach to Christian people the wisdom of making more prominent in their faith their immortal hope. I wish, then, to turn now to this aspect of the rite which we regard as a memorial, and try to emphasise its forward-looking attitude, and the large blessed truths that emerge if we consider that.

I. First, let me say just a word about the twin aspect of the
Communion as a memorial prophecy, or prophetic remembrance.

Now, I need not remind you, I suppose, that according to the view which, as I believe, the New Testament takes, and which certainly we Nonconformists take, of all the rites of external worship, every one of them is a prophecy, because every act in which our sense is brought in to reinforce the spirit—and by outward forms, be they vocal, or be they manual, or be they of any other sort, we try to express and to quicken spiritual emotions and intellectual convictions—declares its own imperfection, digs its own grave, and prophecies its own resurrection in a nobler and better fashion. Just because these outward symbols of bread and wine do, through the senses, quicken the faith and the love of the spirit, they declare themselves to be transitory, and they point onwards to the time when that which is perfect shall absorb, and so destroy, that which is in part, and when sense shall be no longer necessary as the ally and humble servant of spirit. 'I saw no temple therein.' Temples, and rites, and services, and holy days, and all the external apparatus of worship, are but scaffolding, and just as the scaffolding round a building is a prophecy of its own being pulled down when the building is reared and completed, so we cannot partake of these external symbols rightly, unless we recognise their transiency, and feel that they say to us, 'A mightier than I cometh after me, the latchet of whose shoe I am not worthy to unloose.' The light that shines in the dark heralds the day and its own extinction.

So, looking back we must look forward, and partaking of the symbol, we must reach out to the time when the symbol shall be antiquated, the reality having come. The Passover of Israel did not more truly point onwards to the true Lamb of Sacrifice, and to the true Passover that was slain for us, and to its own elevation into the Lord's Supper of the Christian Church, than the Lord's Supper of the Christian Church points onwards to the 'marriage supper of the Lamb,' and its own cessation.

But then, again, let me remind you that this prophetic aspect is inherent in the memorial aspect of the Communion, because what we remember necessarily demands the coming of what we hope. That is to say, if Jesus Christ be what the Lord's Supper says that He is, and if He has done what that broken bread and poured out wine proclaim, according to His own utterance, that He has done, then clearly that death which was for the life of the world, that death which was the seal of a covenant, that body broken for the remission of sins, that wine partaken of as a reception into ourselves of the very life-blood of Jesus Christ, do all demand something far nobler and more perfect than the broken, incomplete obedience and loyalties and communions which Christian men here exercise and possess.

If He died, as the rite says that He did, and if dying He left such a commentary upon His act as that ordinance affords, then He cannot have done with the world; then the powers that were set in motion by His death cannot pause nor cease their action until they have reached their appropriate culmination in effecting all that it was in them to effect. If, leaving His people, He said to them, 'Never forget My death for you, My broken body, and My shed blood,' He therein said that the time will come, must come, when all the powers of the Cross shall be incorporated in humanity, and when the parted shall be reunited. The Communion would stand as the expression of Christ's mistaken estimate of His own importance, if there were not beyond the grave the perfecting of it, and the full appropriation and joyful possession of all which the death that it signifies brought to mankind.

Therefore, dear brethren, it seems to me that the best way by which Christians can deepen their confidence and brighten their hope in the perfect reunion and blessedness of the heavens, is to increase the firmness of their faith in, and the depth of their apprehension of, the sacrifice of the Cross. If the Cross demands the Crown, then our surest way to realise as certain our own possession of that Crown is to cling very close to that Cross. The more we look backwards to it the more will it fling its light into all the dark places that are in front of us, and flush the heavens up to the seventh and beyond, with the glories that stream from it. Hold fast by the Cross, and the more fully, believingly, joyously, unfalteringly, we recognise in it the foundation of our salvation, the more gladly, clearly, operatively, shall we cherish the hope that 'the headstone shall be brought forth with shoutings,' and that the imperfect symbolical communion of earth will grow and greaten into complete and real union in eternal bliss.

Let me urge, then, this, that, as a matter of fact, a faith in eternal glory goes with and fluctuates in the same degree and manner as does the faith in the past sacrifice that Christ has made. He, and He alone, as I believe, turns nebulae into solidity, and makes of the more or less tremulous anticipation of a more or less dim and distant future, a calm, still certainty. We know that He will come because, and in proportion as, we believe that He has come. Keep these two things, then, always together, the memory and the hope. They stand like two great piers, one on either side of a narrow, dark glen, and suspended from them is stretched the bridge, along which the happy pilgrims may travel and enter into rest.

II. And now, let us turn for a moment to the lovely vision of that future which is suggested by our text.

The truest way, I was going to say the only way, by which we can have any conceptions of a condition of being of which we have no experience, is to fall back upon the experiences which we have, and use them as symbols and metaphors. The curtain is the picture. So our Lord here, in accordance with the necessary limitations of our human knowledge, contents Himself with using what lay at His hand, and taking it as giving faint shadows and metaphorical suggestions as to spiritual blessedness yonder.

There is one other way, as it seems to me, by which we can in any measure body forth to ourselves that unknown condition of things, and that is to fall back upon our present experiences in another fashion, and negative all of them which involve pain and limitation and incompleteness. There shall be no night—no sorrow—no tears—no sighing, and the like. These negatives of the strong and stinging griefs and limitations of the present are perhaps our second-best way of coming to some prophetic vision of that great future.

Remembering, then, that we are dealing with pure metaphor, and that the exact translation of the metaphor into reality is not yet possible for us, let us take one or two very plain thoughts out of this great saying—'Until I drink it new with you in My Father's kingdom.'

Then, we have to think of the completion of the Christian life beyond, which is also the completion of the results of Christ's death on the Cross, as being, according to the very frequent metaphor both of the Old and the New Testament, a prolonged festival. I do not need to speak of the details of the thoughts that thence emerge. Let me sum them up as briefly as may be. They include the satisfaction of every desire and the nourishment of all strength, and food for every faculty. When we think of the hungry hearts that all men carry, and how true it is that even the wisest and the holiest of us are 'spending our money for that which is not bread, and our labour for that which satisfieth not'; when we think of how the choicest foods that life can provide, even for the noblest hunger of noble hearts, are too often to us but as a feeding on ashes that will leave grit between the teeth and a foul taste upon the palate, surely it is blessed to think that we may, after all life's disappointments, cherish the hope of a perfect fruition, and that yonder, if not here, it will be fully true that 'God never sends mouths but He sends meat to feed them.' That is not so in this world, for we all carry hungers which impel us forward to nobler living, and which it would not be good for us to have satisfied here. But, unless the whole universe is a godless chaos, there must be somewhere a state in which a man shall have all that he wants, and shall want only what he ought.

The emblem of a feast suggests also society. The solitary travellers who have been toiling and moiling through the desert all the day long, snatching up a hasty mouthful as they march, and lonely many a time, come together at last, and sit together there joyous and united. Deep down in our hearts some of us have gashes that always bleed. We know losses and loneliness, and we can feel, I hope, how blessed is the thought that all the wanderers shall sit there together, and rejoice in each other's communion, 'and so shall we ever be with the Lord.'

But besides satisfaction and society the figure suggests repose. That rest is not indolence, for we have to carry other metaphors with us in order to come to the full significance of this one, and the festal imagery is not all that we have to take into account; for we read, 'I grant unto you a kingdom, and ye shall sit on twelve thrones judging the twelve tribes of Israel,' as well as 'ye shall eat and drink with Me at My table in My kingdom.' So repose, which is consistent and coexistent with the intensest activity, is the great hope that comes out of these metaphors. But for many of us—I suppose for all of us elderly people—who are about weary of work and worry, there is no deeper hope than the hope of rest. 'I have had labour enough for one,' says one of our poets. And I think there is something in most of our hearts that echoes that and rejoices to hear that, after the long march, 'ye shall sit with Me at My table.'

But besides satisfaction, society, and rest, the figure suggests gladness. Wine is the emblem of the joyous side of a feast, just as bread is the emblem of the necessary nourishment. And it is new wine; joy raised to a higher power, transformed and glorified; and yet the old emotion in a new form. As for that gladness, 'eye hath not seen, neither hath it entered into the heart of man to conceive, the things that God hath prepared for them that love Him.' Only all we weary, heavy-laden, saddened, anxious, disappointed, tormented people may hope for these festal joys, if we are Christ's. The feast will last when all the troubles and the cares which helped us to it are dead and buried and forgotten.

These four things, brethren—satisfaction, society, rest, new gladness—are proclaimed and prophesied to each of us, if we will, by this memorial rite.

Again, there comes from this aspect of the Communion the thought that the blessed condition of the Christian soul hereafter is a feast on a sacrifice. We must distinguish between the sense in which our Lord drinks with us, and the sense in which we alone partake of that feast of which He provides the viands. But just as in the symbolic ordinance of the Communion the very essence of it is that what was offered as sacrifice is now incorporated into the participant's spiritual being, and becomes part of himself, and the life of his life, so, in the future, all the blessedness of the clustered and constellated joys of that life, which is one eternal festival, shall arise from the reception into perfected spirits with ever-growing greatness and blessedness of the Christ that died and ever lives for them. That heavenly glory, to its highest pinnacle of aspiration, to its most rapt completeness of gladness, is all the consequence of Christ's death on the Cross. That death, which we commemorate, is the procuring cause of man's entrance into bliss, and that death is the subject of the continual, grateful remembrance of the saints in the seventh heaven of their glory. Life yonder, as all true life here, consists in taking into ourselves the life of Jesus Christ, and the law for heaven is the same as the law for earth, 'He that eateth Me, even he shall live by Me.'

Lastly, the conception of the future for Christian souls arising from this aspect of the Lord's Supper is that it is not only a feast, and a feast on a sacrifice, but that it is a feast with the King.

'With you I will drink it.' Brethren, we pass beyond metaphor when we gather up and condense all the vague brightness and glories of that perfect future into this one rapturous, overwhelming, all-embracing thought: 'So shall we ever be with the Lord.' I could almost wish that Christian people had no other thought of that future than this, for surely in its grand simplicity, in its ineffable depth, there lie the germs of every blessedness. How poor all the material emblems are of which sensuous imaginations make so much, when compared with that hope! As the good old hymn has it, which to me says more, in its bold simplicity, than all the sentimental enlargements of Scriptural metaphors which some people admire so much—

  'It is enough that Christ knows all,
   And I shall be with Him.'

Strange that He says, 'I will drink it with you.' Does He need sustenance? Does He need any external things in order to make His feast? No! and Yes! 'I will sup with Him' as well as 'He with me.' And, surely, His meat and drink are the love, the loyalty, the obedience, the receptiveness, the society of His redeemed children. 'The joy of the Lord' comes from 'seeing of the travail of His soul,' and His servants do enter into that joy in deep and wondrous fashion. We not only shall live on Christ, but He Himself puts to His own lips the chalice that He commends to ours, and in marvellous condescension to, and identity with, our glorified humanity drinks with us the 'new wine' in the Father's kingdom.

GETHSEMANE, THE OIL-PRESS

'Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38. Then saith He unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with Me. 39. And He went a little farther, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt. 40. And He cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with Me one hour! 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42. He went away again the second time, and prayed, saying, O My Father, if this cup may not pass away from Me, except I drink it, Thy will be done. 43. And He came and found them asleep again: for their eyes were heavy. 44. And He left them, and went away again, and prayed the third time, saying the same words. 45. Then cometh He to His disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46. Rise, let us be going: behold, he is at hand that doth betray Me.'—MATT. xxvi. 36-46.

One shrinks from touching this incomparable picture of unexampled sorrow, for fear lest one's finger-marks should stain it. There is no place here for picturesque description, which tries to mend the gospel stories by dressing them in to-day's fashions, nor for theological systematisers and analysers of the sort that would 'botanise upon their mother's grave.' We must put off our shoes, and feel that we stand on holy ground. Though loving eyes saw something of Christ's agony, He did not let them come beside Him, but withdrew into the shadow of the gnarled olives, as if even the moonbeams must not look too closely on the mystery of such grief. We may go as near as love was allowed to go, but stop where it was stayed, while we reverently and adoringly listen to what the Evangelist tells us of that unspeakable hour.

I. Mark the 'exceeding sorrow' of the Man of Sorrows. Somewhere on the western foot of Olivet lay the garden, named from an oil-press formerly or then in it, which was to be the scene of the holiest and sorest sorrow on which the moon, that has seen so much misery, has ever looked. Truly it was 'an oil-press,' in which 'the good olive' was crushed by the grip of unparalleled agony, and yielded precious oil, which has been poured into many a wound since then. Eight of the eleven are left at or near the entrance, while He passes deeper into the shadows with the three. They had been witnesses of His prayers once before, on the slopes of Hermon, when He was transfigured before them. They are now to see a no less wonderful revelation of His glory in His filial submission. There is something remarkable in Matthew's expression, 'He began to be sorrowful,'—as if a sudden wave of emotion, breaking over His soul, had swept His human sensibilities before it. The strange word translated by the Revisers 'sore troubled' is of uncertain derivation, and may possibly be simply intended to intensify the idea of sorrow; but more probably it adds another element, which Bishop Lightfoot describes as 'the confused, restless, half-distracted state which is produced by physical derangement or mental distress.' A storm of agitation and bewilderment broke His calm, and forced from His patient lips, little wont to speak of His own emotions, or to seek for sympathy, the unutterably pathetic cry, 'My soul is exceeding sorrowful'—compassed about with sorrow, as the word means—'even unto death.' No feeble explanation of these words does justice to the abyss of woe into which they let us dimly look. They tell the fact, that, a little more and the body would have sunk under the burden. He knew the limits of human endurance, for 'all things were made by Him,' and, knowing it, He saw that He had grazed the very edge. Out of the darkness He reaches a hand to feel for the grasp of a friend, and piteously asks these humble lovers to stay beside Him, not that they could help Him to bear the weight, but that their presence had some solace in it. His agony must be endured alone, therefore He bade them tarry there; but He desired to have them at hand, therefore He went but 'a little forward.' They could not bear it with Him, but they could 'watch with' Him, and that poor comfort is all He asks. No word came from them. They were, no doubt, awed into silence, as the truest sympathy is used to be, in the presence of a great grief. Is it permitted us to ask what were the fountains of these bitter floods that swept over Christ's sinless soul? Was the mere physical shrinking from death all? If so, we may reverently say that many a maiden and old man, who drew all their fortitude from Jesus, have gone to stake or gibbet for His sake, with a calm which contrasts strangely with His agitation. Gethsemane is robbed of its pathos and nobleness if that be all. But it was not all. Rather it was the least bitter of the components of the cup. What lay before Him was not merely death, but the death which was to atone for a world's sin, and in which, therefore, the whole weight of sin's consequences was concentrated. 'The Lord hath made to meet on Him the iniquities of us all'; that is the one sufficient explanation of this infinitely solemn and tender scene. Unless we believe that, we shall find it hard to reconcile His agitation in Gethsemane with the perfection of His character as the captain of 'the noble army of martyrs.'

II. Note the prayer of filial submission. Matthew does not tell us of the sweat falling audibly and heavily, and sounding to the three like slow blood-drops from a wound, nor of the strengthening angel, but he gives us the prostrate form, and the threefold prayer, renewed as each moment of calm, won by it, was again broken in upon by a fresh wave of emotion. Thrice He had to leave the disciples, and came back, a calm conqueror; and twice the enemy rallied and returned to the assault, and was at last driven finally from the field by the power of prayer and submission. The three Synoptics differ in their report of our Lord's words, but all mean the same thing in substance; and it is obvious that much more must have been spoken than they report. Possibly what we have is only the fragments that reached the three before they fell asleep. In any case, Jesus was absent from them on each occasion long enough to allow of their doing so.

Three elements are distinguishable in our Lord's prayer. There is, first, the sense of Sonship, which underlies all, and was never more clear than at that awful moment. Then there is the recoil from 'the cup,' which natural instinct could not but feel, though sinlessly. The flesh shrank from the Cross, which else had been no suffering; and if no suffering, then had been no atonement. His manhood would not have been like ours, nor His sorrows our pattern, if He had not thus drawn back, in His sensitive humanity, from the awful prospect now so near. But natural instinct is one thing, and the controlling will another. However currents may have tossed the vessel, the firm hand at the helm never suffered them to change her course. The will, which in this prayer He seems so strangely to separate from the Father's, even in the act of submission, was the will which wishes, not that which resolves. His fixed purpose to die for the world's sin never wavered. The shrinking does not reach the point of absolutely and unconditionally asking that the cup might pass. Even in the act of uttering the wish, it is limited by that 'if it be possible,' which can only mean—possible, in view of the great purpose for which He came. That is to be accomplished, at any cost; and unless it can be accomplished though the cup be withdrawn, He does not even wish, much less will, that it should be withdrawn. So, the third element in the prayer is the utter resignation to the Father's will, in which submission He found peace, as we do.

He prayed His way to perfect calm, which is ever the companion of perfect self-surrender to God. They who cease from their own works do 'enter into rest.' All the agitations which had come storming in massed battalions against Him are defeated by it. They have failed to shake His purpose, they now fail even to disturb His peace. So, victorious from the dreadful conflict, and at leisure of heart to care for others, He can go back to the disciples. But even whilst seeking to help them, a fresh wave of suffering breaks in on His calm, and once again He leaves them to renew the struggle. The instinctive shrinking reasserts itself, and, though overcome, is not eradicated. But the second prayer is yet more rooted in acquiescence than the first. It shows that He had not lost what He had won by the former; for it, as it were, builds on that first supplication, and accepts as answer to its contingent petition the consciousness, accompanying the calm, that it was not possible for the cup to pass from Him. The sense of Sonship underlies the complete resignation of the second prayer as of the first. It has no wish but God's will, and is the voluntary offering of Himself. Here He is both Priest and Sacrifice, and offers the victim with this prayer of consecration. So once more He triumphs, because once more, and yet more completely, He submits, and accepts the Cross. For Him, as for us, the Cross accepted ceases to be a pain, and the cup is no more bitter when we are content to drink it. Once more in fainter fashion the enemy came on, casting again his spent arrows, and beaten back by the same weapon. The words were the same, because no others could have expressed more perfectly the submission which was the heart of His prayers and the condition of His victory.

Christ's prayer, then, was not for the passing of the cup, but that the will of God might be done in and by Him, and 'He was heard in that He feared,' not by being exempted from the Cross, but by being strengthened through submission for submission. So His agony is the pattern of all true prayer, which must ever deal with our wishes, as He did with His instinctive shrinking,—present them wrapped in an 'if it be possible,' and followed by a 'nevertheless.' The meaning of prayer is not to force our wills on God's, but to bend our wills to His; and that prayer is really answered of which the issue is our calm readiness for all that He lays upon us.

III. Note the sad and gentle remonstrance with the drowsy three. 'The sleep of the disciples, and of these disciples, and of all three, and such an overpowering sleep, remains even after Luke's explanation, "for sorrow," a psychological riddle' (Meyer). It is singularly parallel with the sleep of the same three at the Transfiguration—an event which presents the opposite pole of our Lord's experiences, and yields so many antithetical parallels to Gethsemane. No doubt the tension of emotion, which had lasted for many hours, had worn them out; but, if weariness had weighed down their eyelids, love should have kept them open. Such sleep of such disciples may have been a riddle, but it was also a crime, and augured imperfect sympathy. Gentle surprise and the pain of disappointed love are audible in the question, addressed to Peter especially, as he had promised so much, but meant for all. This was all that Jesus got in answer to His yearning for sympathy. 'I looked for some to take pity, but there was none.' Those who loved Him most lay curled in dead slumber within earshot of His prayers. If ever a soul tasted the desolation of utter loneliness, that suppliant beneath the olives tasted it. But how little of the pain escapes His lips! The words but hint at the slightness of their task compared with His, at the brevity of the strain on their love, and at the companionship which ought to have made sleep impossible. May we not see in Christ's remonstrance a word for all? For us, too, the task of keeping awake in the enchanted ground is light, measured against His, and the time is short, and we have Him to keep us company in the watch, and every motive of grateful love should make it easy; but, alas, how many of us sleep a drugged and heavy slumber!

The gentle remonstrance soon passes over into counsel as gentle. Watchfulness and prayer are inseparable. The one discerns dangers, the other arms against them. Watchfulness keeps us prayerful, and prayerfulness keeps us watchful. To watch without praying is presumption, to pray without watching is hypocrisy. The eye that sees clearly the facts of life will turn upwards from its scanning of the snares and traps, and will not look in vain. These two are the indispensable conditions of victorious encountering of temptation. Fortified by them, we shall not 'enter into' it, though we encounter it. The outward trial will remain, but its power to lead us astray will vanish. It will still be danger or sorrow, but it will not be temptation; and we shall pass through it, as a sunbeam through foul air, untainted, and keeping heaven's radiance. That is a lesson for a wider circle than the sleepy three.

It is followed by words which would need a volume to expound in all their depth and width of application, but which are primarily a reason for the preceding counsel, as well as a loving apology for the disciples' sleep. Christ is always glad to give us credit for even imperfect good; His eye, which sees deeper than ours, sees more lovingly, and is not hindered from marking the willing spirit by recognising weak flesh. But these words are not to be made a pillow for indolent acquiescence in the limitations which the flesh imposes on the spirit. He may take merciful count of these, and so may we, in judging others, but it is fatal to plead them at the bar of our own consciences. Rather they should be a spur to our watchfulness and to our prayer. We need these because the flesh is weak, still more because, in its weakness toward good, it is strong to evil. Such exercise will give governing power to the spirit, and enable it to impose its will on the reluctant flesh. If we watch and pray, the conflict between these two elements in the renewed nature will tend to unity and peace by the supremacy of the spirit; if we do not, it will tend to cease by the unquestioned tyranny of the flesh. In one or other direction our lives are tending.

Strange that such words had no effect. But so it was, and so deep was the apostles' sleep that Christ left them undisturbed the second time. The relapse is worse than the original disease. Sleep broken and resumed is more torpid and fatal than if it had not been interrupted. We do not know how long it lasted, though the whole period in the garden must have been measured by hours; but at last it was broken by the enigmatical last words of our Lord. The explanation of the direct opposition between the consecutive sentences, by taking the 'Sleep on now' as ironical, jars on one's reverence. Surely irony is out of keeping with the spirit of Christ then. Rather He bids them sleep on, since the hour is come, in sad recognition that the need for their watchful sympathy is past, and with it the opportunity for their proved affection. It is said with a tone of contemplative melancholy, and is almost equivalent to 'too late, too late.' The memorable sermon of F. W. Robertson, on this text, rightly grasps the spirit of the first clause, when it dwells with such power on the thought of 'the irrevocable past' of wasted opportunities and neglected duty. But the sudden transition to the sharp, short command and broken sentences of the last verse is to be accounted for by the sudden appearance of the flashing lights of the band led by Judas, somewhere near at hand, in the valley. The mood of pensive reflection gives place to rapid decision. He summons them to arise, not for flight, but that He may go out to meet the traitor. Escape would have been easy. There was time to reach some sheltering fold of the hill in the darkness; but the prayer beneath the silver-grey olives had not been in vain, and these last words in Gethsemane throb with the Son's willingness to yield Himself up, and to empty to its dregs the cup which the Father had given Him.

THE LAST PLEADING OF LOVE

'And Jesus said unto him, Friend, wherefore art thou come?'—MATT. xxvi. 50.

We are accustomed to think of the betrayer of our Lord as a kind of monster, whose crime is so mysterious in its atrocity as to put him beyond the pale of human sympathy. The awful picture which the great Italian poet draws of him as alone in hell, shunned even there, as guilty beyond all others, expresses the general feeling about him. And even the attempts which have been made to diminish the greatness of his guilt, by supposing that his motive was only to precipitate Christ's assumption of His conquering Messianic power, are prompted by the same thought that such treason as his is all but inconceivable. I cannot but think that these attempts fail, and that the narratives of the Gospels oblige us to think of his crime as deliberate treachery. But even when so regarded, other emotions than wondering loathing should be excited by the awful story.

There had been nothing in his previous history to suggest such sin, as is proved by the disciples' question, when our Lord announced that one of them should betray Him. No suspicion lighted on him—no finger pointed to where he sat. But self-distrust asked, 'Lord, is it I?' and only love, pillowed on the Master's breast, and strong in the happy sense of His love, was sufficiently assured of its own constancy, to change the question into 'Lord! who is it?' The process of corruption was unseen by all eyes but Christ's. He came to his terrible pre-eminence in crime by slow degrees, and by paths which we may all tread. As for his guilt, that is in other hands than ours. As for his fate, let us copy the solemn and pitying reticence of Peter, and say, 'that he might go to his own place'—the place that belongs to him, and that he is fit for, wherever that may be. As for the growth and development of his sin, let us remember that 'we have all of us one human heart,' and that the possibilities of crime as dark are in us all. And instead of shuddering abhorrence at a sin that can scarcely be understood, and can never be repeated, let us be sure that whatever man has done, man may do, and ask with humble consciousness of our own deceitful hearts, 'Lord, is it I?'

These remarkable and solemn words of Christ, with which He meets the treacherous kiss, appear to be a last appeal to Judas. They may possibly not be a question, as in our version—but an incomplete sentence, 'What thou hast come to do'—leaving the implied command, 'That do,' unexpressed. They would then be very like other words which the betrayer had heard but an hour or two before, 'That thou doest, do quickly.' But such a rendering does not seem so appropriate to the circumstances as that which makes them a question, smiting on his heart and conscience, and seeking to tear away the veil of sophistications with which he had draped from his own eyes the hideous shape of his crime. And, if so, what a wonderful instance we have here of that long-suffering love. They are the last effort of the divine patience to win back even the traitor. They show us the wrestle between infinite mercy and a treacherous, sinful heart, and they bring into awful prominence the power which that heart has of rejecting the counsel of God against itself. I venture to use them now as suggesting these three things: the patience of Christ's love; the pleading of Christ's love; and the refusal of Christ's love.

I. The patience of Christ's love.

If we take no higher view of this most pathetic incident than that the words come from a man's lips, even then all its beauty will not be lost. There are some sins against friendship in which the manner is harder to bear than the substance of the evil. It must have been a strangely mean and dastardly nature, as well as a coarse and cold one, that could think of fixing on the kiss of affection as the concerted sign to point out their victim to the legionaries. Many a man who could have planned and executed the treason would have shrunk from that. And many a man who could have borne to be betrayed by his own familiar friend would have found that heartless insult worse to endure than the treason itself. But what a picture of perfect patience and unruffled calm we have here, in that the answer to the poisonous, hypocritical embrace was these moving words! The touch of the traitor's lips has barely left His cheek, but not one faint passing flush of anger tinges it. He is perfectly self-oblivious—absorbed in other thoughts, and among them in pity for the guilty wretch before Him. His words have no agitation in them, no instinctive recoil from the pollution of such a salutation. They have grave rebuke, but it is rebuke which derives its very force from the appeal to former companionship. Christ still recognises the ancient bond, and is true to it. He will still plead with this man who has been beside Him long; and though His heart be wounded yet He is not wroth, and He will not cast him off. If this were nothing more than a picture of human friendship it would stand alone, above all other records that the world cherishes in its inmost heart, of the love that never fails, and is not soon angry.

But we, I hope, dear brethren, think more loftily and more truly of our dear Lord than as simply a perfect manhood, the exemplar of all goodness. How He comes to be that, if He be not more than that, I do not understand, and I, for one, feel that my confidence in the flawless completeness of His human character lives or dies with my belief that He is the Eternal Word, God manifest in the flesh. Certainly we shall never truly grasp the blessed meaning of His life on earth until we look upon it all as the revelation of God. The tears of Christ are the pity of God. The gentleness of Jesus is the long-suffering of God. The tenderness of Jesus is the love of God. 'He that hath seen Me hath seen the Father'; and all that life so beautiful but so anomalous as to be all but incredible, when we think of it as only the life of a man, glows with a yet fairer beauty, and corresponds with the nature which it expresses, when we think of it as being the declaration to us by the divine Son of the divine Father—our loftiest, clearest, and authentic revelation of God.

How that thought lifts these words before us into a still higher region! We are now in the presence of the solemn greatness of a divine love. If the meaning of this saying is what we have suggested, it is pathetic even in the lower aspect, but how infinitely that pathos is deepened when we view it in the higher!

Surely if ever there was a man who might have been supposed to be excluded from the love of God, it was Judas. Surely if ever there was a moment in a human life, when one might have supposed that even Christ's ever open heart would shut itself together against any one, it was this moment. But no, the betrayer in the very instant of his treason has that changeless tenderness lingering around him, and that merciful hand beckoning to him still.

And have we not a right to generalise this wonderful fact, and to declare its teaching to be—that the love of God is extended to us all, and cannot be made to turn away from us by any sins of ours? Sin is mighty; it can work endless evils on us; it can disturb and embitter all our relations with God; it can, as we shall presently have to point out, make it necessary for the tenderest 'grace of God to come disciplining'—to 'come with a rod,' just because it comes in 'the spirit of meekness.' But one thing it cannot do, and that is—make God cease to love us. I suppose all human affection can be worn out by constant failure to evoke a response from cold hearts. I suppose that it can be so nipped by frosts, so constantly checked in blossoming, that it shrivels and dies. I suppose that constant ingratitude, constant indifference can turn the warmest springs of our love to a river of ice. 'Can a mother forget her child?—Yea, she may forget.' But we have to do with a God, whose love is His very being; who loves us not for reasons in us but in Himself; whose love is eternal and boundless as all His nature; whose love, therefore, cannot be turned away by our sin—but abides with us for ever, and is granted to every soul of man. Dear brethren, we cannot believe too firmly, we cannot trust too absolutely, we cannot proclaim too broadly that blessed thought, without which we have no hope to feed on for ourselves, or to share with our fellows—the universal love of God in Christ.

Is there a worst man on earth at this moment? If there be, he, too, has a share in that love. Harlots and thieves, publicans and sinners, leprous outcasts, and souls tormented by unclean spirits, the wrecks of humanity whom decent society and respectable Christianity passes by with averted head and uplifted hands, criminals on the gibbet with the rope round their necks—and those who are as hopeless as any of these, self-complacent formalists and 'Gospel-hardened professors'—all have a place in that heart. And that, not as undistinguished members of a class, but as separate souls, singly the objects of God's knowledge and love. He loves all, because He loves each. We are not massed together in His view, nor in His regard. He does not lose the details in the whole; as we, looking on some great crowd of upturned faces, are conscious of all but recognise no single one. He does not love a class—a world—but He loves the single souls that make it up—you and me, and every one of the millions that we throw together in the vague phrase, 'the race.' Let us individualise that love in our thoughts as it individualises us in its outflow—and make our own the 'exceeding broad' promises, which include us, too. 'God loves me; Christ gave Himself for me. I have a place in that royal, tender heart.'

Nor should any sin make us doubt this. He loved us with exceeding love, even when we were 'dead in trespasses.' He did not begin to love because of anything in us; He will not cease because of anything in us. We change; 'He abideth faithful, He cannot deny Himself.' As the sunshine pours down as willingly and abundantly on filth and dunghills, as on gold that glitters in its beam, and jewels that flash back its lustre, so the light and warmth of that unsetting and unexhausted source of life pours down 'on the unthankful and on the good.' The great ocean clasps some black and barren crag that frowns against it, as closely as with its waves it kisses some fair strand enamelled with flowers and fragrant with perfumes. So that sea of love in which we 'live, and move, and have our being,' encircles the worst with abundant flow. He Himself sets us the pattern, which to imitate is to be the children of 'our Father which is in heaven,' in that He loves His enemies, blessing them that curse, and doing good to them that hate. He Himself is what He has enjoined us to be, in that He feeds His enemies when they hunger, and when they thirst gives them drink, heaping coals of fire on their heads, and seeking to kindle in them thereby the glow of answering love, not being overcome of their evil, so that He repays hate with hate and scorn with scorn, but in patient continuance of loving kindness seeking to overcome evil with good. He is Himself that 'charity' which 'is not easily provoked, is not soon angry, beareth all things, hopeth all things, and never faileth.' His love is mightier than all our sins, and waits not on our merits, nor is turned away by our iniquities. 'God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.'

II. Then, secondly, we have here—the pleading of Christ's patient love.

I have been trying to say as broadly and strongly as I can, that our sins do not turn away the love of God in Christ from us. The more earnestly we believe and proclaim that, the more needful is it to set forth distinctly—and that not as limiting, but as explaining the truth—the other thought, that the sin which does not avert, does modify the expression of, the love of God. Man's sin compels Him to do what the prophet calls his 'strange work'—the work which is not dear to His heart, nor natural, if one may so say, to His hands—His work of judgment.

The love of Christ has to come to sinful men with patient pleading and remonstrance, that it may enter their hearts and give its blessings. We are familiar with a modern work of art in which that long-suffering appeal is wonderfully portrayed. He who is the Light of the world stands, girded with the royal mantle clasped with the priestly breastplate, bearing in His hand the lamp of truth, and there, amidst the dew of night and the rank hemlock, He pleads for entrance at the closed door which has no handle on its outer side, and is hinged to open only from within. 'I stand at the door and knock. If any man open the door, I will come in.'

And in this incident before us, we see represented not only the endless patience of God's pitying love, but the method which it needs to take in order to reach the heart.

There is an appeal to the traitor's heart, and an appeal to his conscience. Christ would have him think of the relations that have so long subsisted between them; and He would have him think, too, of the real nature of the deed he is doing, or, perhaps, of the motives that impel him. The grave, sad word, by which He addresses him, is meant to smite upon his heart. The sharp question which He puts to him is meant to wake up his conscience; and both taken together represent the two chief classes of remonstrance which He brings to bear upon us all—the two great batteries from which He assails the fortress of our sins.

There is first, then—Christ's appeal to the heart. He tries to make Judas feel the considerations that should restrain him. The appellation by which our Lord addresses him does not in the original convey quite so strongly the idea of amity, as our word 'Friend' does. It is not the same as that which He had used a few hours before in the upper chamber, when He said, 'Henceforth I call you not servants, but I have called you friends.—Ye are My friends if ye do whatsoever I command you.' It is the same as is put into the lips of the Lord of the vineyard, remonstrating with his jealous labourer, 'Friend, I do thee no wrong.' There is a tone, then, of less intimate association and graver rebuke in it than in that name with which He honours those who make His will theirs, and His word the law of their lives. It does not speak of close confidence, but it does suggest companionship and kindness on the part of the speaker. There is rebuke in it, but it is rebuke which derives its whole force from the remembrance of ancient concord and connection. Our Lord would recall to the memory of the betrayer the days in which they had taken sweet counsel together. It is as if He had said—'Hast thou forgotten all our former intercourse? Thou hast eaten My bread, thou hast been Mine own familiar friend, in whom I trusted—canst thou lift up thy heel against Me?' What happy hours of quiet fellowship on many a journey, of rest together after many a day of toil, what forgotten thoughts of the loving devotion and the glow of glad consecration that he had once felt, what a long series of proofs of Christ's gentle goodness and meek wisdom should have sprung again to remembrance at such an appeal! And how black and dastardly would his guilt have seemed if once he had ventured to remember what unexampled friendship he was sinning against!

Is it not so with us all, dear brethren? All our evils are betrayals of Christ, and all our betrayals of Christ are sins against a perfect friendship and an unvaried goodness. We, too, have sat at His table, heard His wisdom, seen His miracles, listened to His pleadings, have had a place in His heart; and if we turn away from Him to do our own pleasure, and sell His love for a handful of silver, we need not cherish shuddering abhorrence against that poor wretch who gave Him up to the cross. Oh! if we could see aright, we should see our Saviour's meek, sad face standing between us and each of our sins, with warning in the pitying eyes, and His pleading voice would sound in our ears, appealing to us by loving remembrances of His ancient friendship, to turn from the evil which is treason against Him, and wounds His heart as much as it harms ours. Take heed lest in condemning the traitor we doom ourselves. If we flush into anger at the meanness of his crime, and declare, 'He shall surely die,' do we not hear a prophet's voice saying to each, 'Thou art the man'?

The loving hand laid on the heart-strings is followed by a strong stroke on conscience. The heart vibrates most readily in answer to gentle touches: the conscience, in answer to heavier, as the breath that wakes the chords of an Aeolian harp would pass silent through the brass of a trumpet. 'Wherefore art thou come?'—if to be taken as a question at all, which, as I have said, seems most natural, is either, 'What hast thou come to do?'—or, 'Why hast thou come to do it?' Perhaps it maybe fairly taken as including both. But, at all events, it is clearly an appeal to Judas to make him see what his conduct really is in itself, and possibly in its motive too. And this is the constant effort of the love of Christ—to get us to say to ourselves the real name of what we are about.

We cloak our sins from ourselves with many wrappings, as they swathe a mummy in voluminous folds. And of these veils, one of the thickest is woven by our misuse of words to describe the very same thing by different names, according as we do it, or another man does it. Almost all moral actions—the thing to which we can apply the words right or wrong—have two or more names, of which the one suggests the better and the other the worse side of the action. For instance what in ourselves we call prudent regard for our own interest, we call, in our neighbour, narrow selfishness; what in ourselves is laudable economy, in him is miserable avarice. We are impetuous, he is passionate; we generous, he lavish; we are clever men of business, he is a rogue; we sow our wild oats and are gay, he is dissipated. So we cheat ourselves by more than half-transparent veils of our own manufacture, which we fling round the ugly features and misshapen limbs of these sins of ours, and we are made more than ever their bond-slaves thereby.

Therefore, it is the office of the truest love to force us to look at the thing as it is. It would go some way to keep a man from some of his sins if he would give the thing its real name. A distinct conscious statement to oneself, 'Now I am going to tell a lie'—'This that I am doing is fraud'—'This emotion that I feel creeping with devilish warmth about the roots of my heart is revenge'—and so on, would surely startle us sometimes, and make us fling the gliding poison from our breast, as a man would a snake that he found just lifting its head from the bosom of his robe. Suppose Judas had answered the question, and, gathering himself up, had looked his Master in the face, and said—'What have I come for?' 'I have come to betray Thee for thirty pieces of silver!' Do you not think that putting his guilt into words might have moved even him to more salutary feelings than the remorse which afterwards accompanied his tardy discernment of what he had done? So the patient love of Christ comes rebuking, and smiting hard on conscience. 'The grace of God that bringeth salvation to all men hath appeared disciplining'—and His hand is never more gentle than when it plucks away the films with which we hide our sins from ourselves, and shows us the 'rottenness and dead men's bones' beneath the whited walls of the sepulchres and the velvet of the coffins.

He must begin with rebukes that He may advance to blessing. He must teach us what is separating us from Him that, learning it, we may flee to His grace to help us. There is no entrance for the truest gifts of His patient love into any heart that has not yielded to His pleading remonstrance, and in lowly penitence has answered His question as He would have us answer it, 'Friend and Lover of my soul, I have sinned against Thy tender heart, against the unexampled patience of Thy love. I have departed from Thee and betrayed Thee. Blessed be Thy merciful voice which hath taught me what I have done! Blessed be Thine unwearied goodness which still bends over me! Raise me fallen! forgive me treacherous! Keep me safe and happy, ever true and near to Thee!'

III. Notice the possible rejection of the pleading of Christ's patient love.

Even that appeal was vain. Here we are confronted with a plain instance of man's mysterious and awful power of 'frustrating the counsel of God'—of which one knows not whether is greater, the difficulty of understanding how a finite will can rear itself against the Infinite Will, or the mournful mystery that a creature should desire to set itself against its loving Maker and Benefactor. But strange as it is, yet so it is; and we can turn round upon Sovereign Fatherhood bidding us to its service, and say, 'I will not.' He pleads with us, and we can resist His pleadings. He holds out the mercies of His hands and the gifts of His grace, and we can reject them. We cannot cease to be the objects of His love, but we can refuse to be the recipients of its most precious gifts. We can bar our hearts against it. Then, of what avail is it to us? To go back to an earlier illustration, the sunshine pours down and floods a world, what does that matter to us if we have fastened up shutters on all our windows, and barred every crevice through which the streaming gladness can find its way? We shall grope at noontide as in the dark within our gloomy house, while our neighbours have light in theirs. What matters it though we float in the great ocean of the divine love, if with pitch and canvas we have carefully closed every aperture at which the flood can enter? A hermetically closed jar, plunged in the Atlantic, will be as dry inside as if it were lying on the sand of the desert. It is possible to perish of thirst within sight of the fountain. It is possible to separate ourselves from the love of God, not to separate the love of God from ourselves.

The incident before us carries another solemn lesson—how simple and easy a thing it is to repel that pleading love. What did Judas do? Nothing; it was enough. He merely held his peace—no more. There was no need for him to break out with oaths and curses, to reject his Lord with wild words. Silence was sufficient. And for us—no more is required. We have but to be passive; we have but to stand still. Not to accept is to refuse; non-submission is rebellion. We do not need to emphasise our refusal by any action—no need to lift our clenched hands in defiance. We have simply to put them behind our backs or to keep them folded. The closed hand must remain an empty hand. 'He that believeth not is condemned.' My friend, remember that, when Christ pleads and draws, to do nothing is to oppose, and to delay is to refuse. It is a very easy matter to ruin your soul. You have simply to keep still when He says 'Come unto Me'—to keep your eyes fixed where they were, when He says, 'Look unto Me, and be ye saved,' and all the rest will follow of itself.

Notice, too, how the appeal of Christ's love hardens where it does not soften. That gentle voice drove the traitor nearer the verge over which he fell into a gulf of despair. It should have drawn him closer to the Lord, but he recoiled from it, and was thereby brought nearer destruction. Every pleading of Christ's grace, whether by providences, or by books, or by His own word, does something with us. It is never vain. Either it melts or it hardens. The sun either scatters the summer morning mists, or it rolls them into heavier folds, from whose livid depths the lightning will be flashing by mid-day. You cannot come near the most inadequate exhibition of the pardoning love of Christ without being either drawn closer to Him or driven further from Him. Each act of rejection prepares the way for another, which will be easier, and adds another film to the darkness which covers your eyes, another layer to the hardness which incrusts your hearts.

Again, that silence, so eloquent and potent in its influence, was probably the silence of a man whose conscience was convicted while his will was unchanged. Such a condition is possible. It points to solemn thoughts, and to deep mysteries in man's awful nature. He knew that he was wrong, he had no excuse, his deed was before him in some measure in its true character, and yet he would not give it up. Such a state, if constant and complete, presents the most frightful picture we can frame of a soul. That a man shall not be able to say, 'I did it ignorantly'; that Christ shall not be able to ground His intercession on, 'They know not what they do'; that with full knowledge of the true nature of the deed, there shall be no wavering of the determination to do it—we may well turn with terror from such an awful abyss. But let us remember that, whether such a condition in its completeness is conceivable or not, at all events we may approach it indefinitely; and we do approach it by every sin, and by every refusal to yield to the love that would touch our consciences and fill our hearts.

Have you ever noticed what a remarkable verbal correspondence there is between these words of our text, and some other very solemn ones of Christ's? The question that He puts into the lips of the king who came in to see his guests is, 'Friend, how camest thou in hither, not having on a wedding garment?' The question asked on earth shall be repeated again at last. The silence which once indicated a convinced conscience and an unchanged will may at that day indicate both of these and hopelessness beside. The clear vision of the divine love, if it do not flood the heart with joy and evoke the bliss of answering love, may fill it with bitterness. It is possible that the same revelation of the same grace may be the heaven of heaven to those who welcome it, and the pain of hell to those who turn from it. It is possible that love believed and received may be life, and love recognised and rejected may be death. It is possible that the vision of the same face may make some break forth with the rapturous hymn, 'Lo, this is our God, we have waited for Him!' and make others call on the hills to fall on them and cover them from its brightness.

But let us not end with such words. Rather, dear brethren, let us yield to His patient beseechings; let Him teach us our evil and our sin. Listen to His great love who invites us to plead, and promises to pardon—'Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.'

THE REAL HIGH PRIEST AND HIS COUNTERFEIT

'And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed Him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put Him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto Him, Answerest Thou nothing? what is it which these witness against Thee? 63. But Jesus held His peace. And the high priest answered and said unto Him, I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God. 64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven. 65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy. 66. What think ye? They answered and said, He is guilty of death. 67. Then did they spit in His face, and buffeted Him; and others smote Him with the palms of their hands, 68. Saying, Prophesy unto us, Thou Christ, Who is he that smote Thee?'—MATT. xxvi. 57-68.

John's Gospel tells us that Jesus was brought before 'Annas first,' probably in the same official priestly residence as Caiaphas, his son-in-law, occupied. That preliminary examination brought out nothing to incriminate the prisoner, and was flagrantly illegal, being an attempt to entrap Him into self-accusing statements. It was baffled by Jesus being silent first, and subsequently taking His stand on the undeniable principle that a charge must be sustained by evidence, not based on self-accusation. Annas, having made nothing of this strange criminal, 'sent Him bound unto Caiaphas.'

A meeting of the Sanhedrin had been hastily summoned in the dead of night, which was itself an illegality. Now Jesus stands before the poor shadow of a judicial tribunal, which, though it was all that Rome had left a conquered people, was still entitled to sit in judgment on Him. Strange inversion, and awful position for these formalists! And with sad persistence of bitter prejudice they proceeded to try the prisoner, all unaware that it was themselves, not Him, that they were trying.

They began wrongly, and betrayed their animus at once. They were sitting there to inquire whether Jesus was guilty or no; they had made up their minds beforehand that He was, and their effort now was but to manufacture some thin veil of legality for a judicial murder. So they 'sought false witness, … that they might put Him to death.' Matthew simply says that no evidence sufficient for the purpose was forthcoming; Mark adds that the weak point, was that the lies contradicted each other. Christ's presence has a strange, solemn power of unmasking our falsehoods, both of thought and deed, and it is hard to speak evil of Him before His face. If His calumniators were confused when He stood as Prisoner, what will they be when He sits as a Judge?

Only Matthew and Mark tell us of the two witnesses whose twisted version of the word about 'destroying the Temple and rebuilding it in three days' seemed to Caiaphas serious enough to require an answer. Their mistake was one which might have been made in good faith, but none the less was their travesty 'false witness.' Their version of His great word shows how easily the teaching of a lofty soul, passed through the popular brain, is degraded, and made to mean the opposite of what he had meant by it. For the destruction of the Temple had appeared in the saying as the Jews' work, and Jesus had presented Himself in it as the Restorer, not the Destroyer, of the Temple and of all that it symbolised. We destroy, He rebuilds. The murder of Jesus was the suicide of the nation. Caiaphas and his council were even now pulling down the Temple. And that murder was the destruction, so far as men could effect it, of the true 'Temple of His body,' in which the fulness of the Godhead dwelt, and which was more gloriously reconstituted in the Resurrection. The risen Christ rears the true temple on earth, for through Him the Holy Ghost dwells in His Church, which is collectively 'the Temple,' and in all believing spirits, which are individually 'the temples' of God. So the false witnesses distorted into a lie a great truth.

The Incarnate Word was dumb all the while. He 'was still and refrained' Himself. It was the silence of the King before a lawless tribunal of rebels, of patient meekness, 'as a sheep before her shearers'; of innocence that will not stoop to defend itself from groundless accusations; of infinite pity and forbearing love, which sees that it cannot win, but will not smite. Jesus is still silent, but one day, 'with the breath of His lips shall He slay the wicked.' Caiaphas seems to have been annoyed as well as surprised at Jesus' silence, for there is a trace of irritation, as at 'contempt of court,' in his words. But our Lord's continued silence appears to have somewhat awed him, and the dawning consciousness of his dignity is, perhaps, the reason for the high priest's casting aside all the foolery of false witnessing, and coming at last to the real point,— the Messianic claims of Jesus.

Caiaphas was doing his duty as high priest in inquiring into such claims, but he was somewhat late in the day, and he had made up his mind before he inquired. What he wished to get was a plain assertion on which the death sentence could be pronounced. Jesus knew this, and yet He answered. But Luke tells us that He first scathingly pointed to the unreality and animus of the question by saying, 'If I tell you, ye will not believe.' But yet it was fitting that He should solemnly, before the supreme court, representative of the nation, declare that He was the Messiah, and that, if He was to be rejected and condemned, it should be on the ground of that declaration. Before Caiaphas He claimed to be Messiah, before Pilate He claimed to be King. Each rejected Him in the character that appealed to them most. The many-sidedness of the perfect Revealer of God brings Him to each soul in the aspect that most loudly addresses each. Therefore the love in the appeal and the guilt in its rejection are the greater.

But Christ's self-attestation to the council was not limited to the mere claim to the name of Messiah. It disclosed the implications of that name in a way altogether unlike the conceptions held by Caiaphas. When Caiaphas put in apposition 'the Christ' and 'the Son of God,' he was not speaking from the ordinary Jewish point of view, but from some knowledge, of Christ's teaching, and there are two charges combined into one.

But Jesus' answer, while plainly claiming to be the Messiah, expands itself in regard to the claim to be 'Son of God,' and shows its tremendous significance. It involves participation in divine authority and omnipotence. It involves a future coming to be the Judge of His judges. It declares that these blind scribes and elders will see Him thus exalted, and it asserts that all this is to begin then and there ('henceforth'), as if that hour of humiliation was to His consciousness the beginning of His manifestation as Lord, or, as John has it, 'the hour that the Son of Man should be glorified.' Nor must we leave out of sight the fact that it is 'the Son of Man' of whom all this is said, for thereby are indicated the raising of His perfect humanity to participation in Deity, and the possibility that His brethren, too, may sit where He sits. Much was veiled in the answer to the council, much is veiled to us. But this remains,—that Jesus, at that supreme moment, when He was bound to leave no misunderstandings, made the plainest claim to divinity, and could have saved His life if He had not done so. Either Caiaphas, in his ostentatious horror of such impiety, was right in calling Christ's words blasphemy, and not far wrong in inferring that Jesus was not fit to live, or He is the everlasting 'Son of the Father,' and will 'come to be our Judge.'

JESUS CHARGED WITH BLASPHEMY

'Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses?'—MATT. xxvi. 65.

Jesus was tried and condemned by two tribunals, the Jewish ecclesiastical and the Roman civil. In each case the charge corresponded to the Court. The Sanhedrin took no cognisance of, and had no concern with, rebellion against Caesar; though for the time they pretended loyalty. Pilate had still less concern about Jewish superstitions. And so the investigation in each case turned on a different question. In the one it was, 'Art Thou the Son of God?' in the other, 'Art Thou the King of Israel?' The answer to both was a simple 'Yes!' but with very significant differences. Pilate received an explanation; the Sanhedrin none. The Roman governor was taught that Christ's title of King belonged to another region altogether from that of Caesar, and did not in the slightest degree infringe upon the dominion that he represented. But 'Son of God' was capable of no explanation that could make it any less offensive; and the only thing to be done was to accept it or to condemn Him.

So this saying of the high priest differs from other words of our Lord's antagonists, which we have been considering in recent pages, in that it is no distortion of our Lord's characteristics or meaning. It correctly understands, but it fatally rejects, His claims; and does not hesitate to take the further step, on the ground of these, of branding Him as a blasphemer.

We may turn the high priest's question in another direction: 'What further need have we of witnesses?' These horror-stricken judges, rending their garments in simulated grief and zeal, and that silent Prisoner, knowing that His life was the forfeit of His claims, yet saying no word of softening or explanation of them, may teach us much. They are witnesses to some of the central facts of the revelation of God in Christ. Let us turn to these for a few moments.

I. First, then, they witness to Christ's claims.

The question that was proposed to Jesus, 'Art Thou the Christ, the Son of the living God?' was suggested by the facts of His ministry, and not by anything that had come out in the course of this investigation. It was the summing up of the impression made on the ecclesiastical authorities of Judaism by His whole attitude and demeanour. And if we look back to His life we shall see that there were instances, long before this, on which, on the same ground, the same charge was flung at Him. For example, when He would heal the paralytic, and, before He dealt with bodily disease, attended to spiritual weakness, and said, 'Thy sins be forgiven thee,' ere He said, 'Take up thy bed and walk,' there was a group of keen-eyed hunters after heresy sitting eagerly on the watch, who snatched at the words in a moment, and said, 'Who is this that forgiveth sins? No man forgiveth sins, but God only! This man speaketh blasphemies!' And they were right. He did claim a divine prerogative; and either the claim must be admitted or the charge of blasphemy urged.

Again, when He infringed Rabbinical Sabbath law by a cure, and they said, 'This Man has broken the Sabbath day,' His vindication was worse than His offence, for He answered, 'My Father worketh hitherto, and I work.' And then they sought the more to kill Him, because He not only brake the Sabbath, but also called God His own Father, making Himself equal with God.' And again, when He declared that the safety of His sheep in His hands was identical with their safety in His Father's hands, and vindicated the audacious parallelism by the tremendous assertion, 'I and My Father are One,' the charge of blasphemy rang out; and was inevitable, unless the claim was true.

These outstanding instances are but, as it were, summits that rise above the general level. But the general level is that of One who takes an altogether unique position. No one else, professing to lead men in paths of righteousness, has so constantly put the stress of His teaching, not upon morality, nor religion, nor obedience to God, but upon this, 'Believe in Me'; or ever pushed forward His own personality into the foreground, and made the whole nobleness and blessedness and security and devoutness of a life to hinge upon that one thing, its personal relation to Him.

People talk about the sweet and gentle wisdom that flowed from Christ's lips, and so on; about the lofty morality, about the beauty of pity and tenderness, and all the other commonplaces so familiar to us, and we gladly admit them all. But I venture to go a step further than all these, and to say that the outstanding differentia, the characteristic which marks off Christ's teaching as something new, peculiar, and altogether per se, is not its morality, not its philanthropy, not its meek wisdom, not its sweet reasonableness, but its tremendous assertions of the importance of Himself.

And if I am asked to state the ground upon which such an assertion may be vindicated, I would point you to such facts as these, that this Man took up a position of equality with, and of superiority to, the legislation which He and the people to whom He was speaking regarded as being divinely sent, and said, 'Ye have heard that it hath been said to them of old time' so and so; 'but I say unto you': that this Man declared that to build upon His words was to build upon a rock; that this Man declared that He—He—was the legitimate object of absolute trust, of utter submission and obedience; that He claimed from His followers affiance, love, reverence which cannot be distinguished from worship, and that He did not therein conceive that He was intercepting anything that belonged to the Father. This Man professed to be able to satisfy the desires of every human heart when He said, 'If any man thirst let him come to Me and drink.' This Man claimed to be able to breathe the sanctity of repose in the blessedness of obedience over all the weary and the heavy laden; and assured them that He Himself, through all the ages, and in all lands, and for all troubles, would give them rest. This Man declared that He who stood there, in the quiet homes of Galilee, and went about its acres with those blessed feet for our advantage, was to be Judge of the whole world. This Man said that His name was 'Son of God'; and this Man declared, 'He that hath seen Me hath seen the Father.'

And then people say to us, 'Oh! your Gospel narratives, even if they be the work of men in good faith, telling what they suppose He said, mistook the Teacher; and if we could strip away the accretion of mistaken reverence, and come to the historical person, we should find no claims like these.'

Well, this is not the time to enter into the large questions which that contention involves, but I point you to the incident which makes my text, and I say, 'What need we any further witnesses?' Nobody denies that Jesus Christ was crucified as the result of a combination of Sanhedrin and Pilate. What set the Jewish rulers against Him with such virulent and murderous determination? Is there anything in the life of Jesus Christ, if it is watered down as the people, who want to knock out all the supernatural, desire to water it down—is there anything in the life that will account for the inveterate acrimony and hostility which pursued Him to the death? The fact remains that, whether or not Evangelists and Apostles misconceived His teaching when they gave such prominence to His personality and His lofty claims, His enemies were under the same delusion, if it were a delusion; and the reason why the whole orthodox religionism of Judaism rejoiced when He was nailed to the Cross was summed up in the taunt which they flung at Him as He hung there, 'If He be the Son of God, let Him come down, and we will believe Him.'

So, brethren, I put into the witness-box Annas and Caiaphas and all their satellites, and I say, 'What need we any further witnesses?' He died because He declared that He was the Son of God.

And I beseech you ask yourselves whether we are not being put off with a maimed version of His teaching, if there is struck out of it this its central characteristic, that He, 'the sage and humble,' declared that He was 'likewise One with the Creator.'

II. Secondly, note how we have here the witness that Jesus Christ assented always to the loftiest meaning that men attached to His claims.

I have already pointed out the remarkable difference between the explanations which He condescended to give to the Roman governor as to the perfectly innocent meaning of His claim to be the King of Israel, and His silence before the Sanhedrin. That silence is only explicable because they rightly understood the meaning of the claim which they contemptuously and perversely rejected. Jesus Christ knew that His death was the forfeit, as I have said, and yet He locked His lips and said not a word.

In like manner when, on the other occasion to which I have already referred, the Pharisees stumbled at His claims to forgive sins, He said nothing to soften down that claim. If He had meant then only what some people would desire to make Him mean when He said, 'Thy sins be forgiven thee'—viz., that He was simply acting as a minister of the divine forgiveness, and assuring a poor sinner that God had pardoned him—why in common honesty, in discharge of His plain obligations of a teacher, did He not say so—not for His own sake, but for the sake of preventing such a tremendous misunderstanding of His meaning? But He let them go away with the conviction that He intended to claim a divine prerogative, and vindicated the assertion by doing what only a divine power could do: 'That ye may know that the Son of Man hath power enough on earth to forgive sins, He saith unto the sick of the palsy, Take up thy bed and walk.' There was no need for Him to have wrought a miracle to establish His right to tell a poor soul that God forgave sin. And the fact that the miracle was supposed to be the demonstration and the vindication of His right to declare forgiveness shows that He was exercising that prerogative which belongs, as they rightly said, to God only.

And in precisely the same manner, the commonest obligations of honesty, the plain duty of a misunderstood Teacher, to say nothing of the duty of self-preservation, ought to have opened His lips in the presence of the Jewish authorities, if they understood wrongly and set too high their estimate of the meaning of His claims. His silence establishes the fact that they understood these aright.

And so, all through His life, we note this peculiarity, that He never puts aside as too lofty for truth men's highest interpretations of His claims, nor as too lowly for their mutual relation the lowest reverence which bowed before Him. Peter, in the house of Cornelius, said, 'Stand up! for I myself also am a man.' Paul and Barnabas, when the priests brought out the oxen and garlands to the gates of Lystra, could say, 'We also are men of like passions with yourselves.' But this meek Jesus lets men fall at His feet; and women wash them with their tears and wipe them with the hairs of their head; and souls stretch out maimed hands of faith, and grasp Him as their only hope. When His apostle said, 'Thou art the Christ, the Son of the living God,' His answer was, 'Blessed art thou, for flesh and blood hath not revealed it unto thee,' and when another exclaimed, 'My Lord and my God!' this Pattern of all meekness accepted and endorsed the title, and pronounced a benediction on all who, not having seen Him, should hereafter attain a like faith.

Now I want to know whether that characteristic, which runs through all His life, and is inseparable from it, can be vindicated on any ground except the ground that He was 'God manifest in the flesh.' Either Jesus Christ had a greedy appetite for excessive adoration, was a victim to diseased vanity and ever-present self-regard—the most damning charge that you can bring against a religious teacher—or He accepted love and reverence and trust, because the love and the reverence and the trust knit souls to the Incarnate God their Saviour.

III. And so, lastly we have here witness to the only alternative to the acceptance of His claims.

He hath spoken 'blasphemy,' not because He had derogated from the dignity of divinity, but because He had presumed to participate in it. And it seems to me, with all deference, that this rough alternative is the only legitimate one. If Jesus Christ did make such claims, and His relation to the Jewish hierarchy and His death are, as I have shown you, apart even from the testimony of the Evangelists, strong confirmation of the fact that He did—if Jesus Christ did make such claims, and they were not valid, one of two things follows. Either He believed them, and then, what about His sanity? or He did not believe them, and then, what about His honesty? In either case, what about His claims to be a Teacher of religion? What about His claims to be the Pattern of humanity? That part of His teaching and character is either the manifestation of His glory or it is like one of those fatal black seams that run through and penetrate into the substance of a fair white marble statue, marring all the rest of its pale and celestial beauty. Brethren, it seems to me that, when all is said and done, we come to one of three things about Jesus Christ. Either 'He blasphemeth' if He said these things, and they were not true, or 'He is beside Himself' if He said these things and believed them, or

  'Thou art the King of Glory, O Christ;
   Thou art the everlasting Son of the Father.'

Now I know that there are many men who, I venture to say, are far better than their creed, and who, believing it impossible to accept, in their plain meaning, the plain claims of Jesus Christ to divinity, do yet cleave to Him with a love and a reverence and an obedience which more orthodox men might well copy. And far be it from me to say one word which might seem even to quench the faintest beam of light that, shining from His perfect character, draws any heart, however imperfectly, to Himself. Only, if I speak to any such at this time, I beseech them to follow the light which draws them, and to see whether their reverence for that fair character should not lead them to accept implicitly the claims that came from His own lips. I humbly venture to say that if we know anything at all about Jesus Christ, we know that He lived declaring Himself to be the Everlasting Son of the Father, and that He died because He did so declare Himself. And I beseech you to ponder the question whether reverence for Him and admiration of His character can be logically and reasonably retained, side by side with the repudiation of that which is the most distinctive part of His message to men.

Oh, brethren, if it is true that God has come in the flesh, and that that sweet, gracious, infinitely beautiful life is really the revelation of the heart of God, then what a beam of sunshine falls upon all the darkness of this world! Then God is love; then that love holds us all; did not shrink from dying for us, and lives for ever to bless us. If these claims are true, what should our attitude be but that of infinite trust, love, submission, obedience, and the shaping of our lives after the pattern of His life?

These rejectors, when they said, 'He speaketh blasphemies,' were sealing their own doom, and the ruined Temple and nineteen centuries of wandering misery show what comes to men who hear Christ declaring that He is the Son of the living God and the Judge of the world, and who find nothing in the words but blasphemy. On the other hand, if we will answer His question, 'Whom say ye that I am?' as the apostle answered it, we shall, like the apostle, receive a benediction from His lips, and be set on that faith as on a rock against which the 'gates of hell' shall not prevail.

'SEE THOU TO THAT!'

'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'—MATT. xxvii. 4, 24.

So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more respectable and bolder sinners are flung aside as soon as they are done with. What were the agonies or the tears of a hundred such as he to these high-placed and heartless transgressors? Priests though they were, and therefore bound by their office to help any poor creature that was struggling with a wounded conscience, they had nothing better to say to him than this scornful gibe, 'What is that to us? See thou to that.'

Pilate, on the other hand, metes to them the measure which they had meted to Judas. With curious verbal correspondence, he repeats the very words of Judas and of the priests. 'Innocent blood,' said Judas. 'I am innocent of the blood of this just Person,' said Pilate. 'See thou to that,' answered they. 'See ye to it,' says he. He tries to shove off his responsibility upon them, and they are quite willing to take it. Their consciences are not easily touched. Fanatical hatred which thinks itself influenced by religious motives is the blindest and cruellest of all passions, knowing no compunction, and utterly unperceptive of the innocence of its victim.

And so these three, Judas, the priests, and Pilate, suggest to us, I think, a threefold way in which conscience is perverted. Judas represents the agony of conscience, Pilate represents the shuffling sophistications of a half-awakened conscience, and those priests and people represent the torpor of an altogether misdirected conscience.

I. Judas, or the agony of conscience.

'I have sinned in that I have betrayed the innocent blood.' We do not need to enter at any length upon the difficult question as to what were the motives of Judas in his treachery. For my part I do not see that there is anything in the Scripture narrative, simply interpreted, to bear out the hypothesis that his motives were mistaken zeal and affection for Christ; and a desire to force Him to the avowal of His Messiahship. One can scarcely suppose zeal so strangely perverted as to begin by betrayal, and if the object was to make our Lord speak out His claims, the means adopted were singularly ill-chosen. The story, as it stands, naturally suggests a much less far-fetched explanation.

Judas was simply a man of a low earthly nature, who became a follower of Christ, thinking that He was to prove a Messiah of the vulgar type, or another Judas Maccabæus. He was not attracted by Christ's character and teaching. As the true nature of Christ's work and kingdom became more obvious, he became more weary of Him and it. The closest proximity to Jesus Christ made eleven enthusiastic disciples, but it made one traitor. No man could live near Him for three years without coming to hate Him if he did not love Him. Then, as ever, He was set for the fall and for the rise of many. He was the 'savour of life unto life, or of death unto death.'

But be this as it may, we have here to do with the sudden revulsion of feeling which followed upon the accomplished act. This burst of confession does not sound like the words of a man who had been actuated by motives of mistaken affection. He knows himself a traitor, and that fair, perfect character rises before him in its purity, as he had never seen it before—to rebuke and confound him.

So this exclamation of his puts into a vivid shape, which may help it to stick in our memories and hearts, this thought—what an awful difference there is in the look of a sin before we do it and afterwards! Before we do it the thing to be gained seems so attractive, and the transgression that gains it seems so comparatively insignificant. Yes! and when we have done it the two change places; the thing that we win by it seems so contemptible—thirty pieces of silver! pitch them over the Temple enclosure and get rid of them!—and the thing that we did to win them dilates into such awful magnitude!

For instance, suppose we do anything that we know to be wrong, being tempted to it by a momentary indulgence of some mere animal impulse. By the very nature of the case, that dies in its satisfaction and the desire dies along with it. We do not wish the prize any more when once we have got it. It lasts but a moment and is past. Then we are left alone with the thought of the sin that we have done. When we get the prize of our wrong-doing, we find out that it is not as all-satisfying as we expected it would be. Most of our earthly aims are like that. The chase is a great deal more than the hare. Or, as George Herbert has it, 'Nothing between two dishes—a splendid service of silver plate, and when you take the cover off there is no food to eat—such are the pleasures here.'

Universally, this is true, that sooner or later, when the delirium of passion and the rush of temptation are over and we wake to consciousness, we find that we are none the richer for the thing gained, and oh! so infinitely the poorer for the means by which we gained it. It is that old story of the Veiled Prophet that wooed and won the hearts of foolish maidens, and, when he had them in his power in the inner chamber, removed the silver veil which they had thought hid dazzling glory and showed hideous features that struck despair into their hearts. Every man's sin does that for him. And to you I come now with this message: every wrong thing that you do, great or small, will be like some of those hollow images of the gods that one hears of in barbarian temples—looked at in front, fair, but when you get behind them you find a hollow, full of dust and spiders' webs and unclean things. Be sure of this, every sin is a blunder.

That is the first lesson that lies in these words of this wretched traitor; but again, here is an awful picture for us of the hell upon earth, of a conscience which has no hope of pardon. I do not suppose that Judas was lost, if he were lost, because he betrayed Jesus Christ, but because, having betrayed Jesus Christ, he never asked to be forgiven. And I suppose that the difference between the traitor who betrayed Him and the other traitor who denied Him, was this, that the one, when 'he went out and wept bitterly,' had the thought of a loving Master with him, and the other, when 'he went out and hanged himself,' had the thought of nothing but that foul deed glaring before him. I pray you to learn this lesson—you cannot think too much, too blackly, of your own sins, but you may think too exclusively of them, and if you do they will drive you to madness of despair.

My dear friend, there is no penitence or remorse which is deep enough for the smallest transgression; but there is no transgression which is so great but that forgiveness for it may come. And we may have it for the asking, if we will go to that dear Christ that died for us. The consciousness of sinfulness is a wholesome consciousness. I would that every man and woman listening to me now had it deep in their consciences, and then I would that it might lead us all to that one Lord in whom there is forgiveness and peace. Be sure of this, that if Judas Iscariot, when his 'soul flared forth in the dark,' died without hope and without pardon, it was not because his crime was too great for forgiveness, but because the forgiveness had never been asked. There is no unpardonable sin except that of refusing the pardon that avails for all sin.

II. So much, then, for this first picture and the lessons that come out of it. In the next place we take Pilate, as the representative of what I have ventured to call the shufflings of a half-awakened conscience.

'I am innocent of the blood of this just Person,' says he: 'see ye to it.' He is very willing to shuffle off his responsibility upon priests and people, and they, for their part, are quite as willing to accept it; but the responsibility can neither be shuffled off by him nor accepted by them. His motive in surrendering Jesus to them was probably nothing more than the low and cowardly wish to humour his turbulent subjects, and so to secure an easy tenure of office. For such an end what did one poor man's life matter? He had a great contempt for the accusers, which he is scarcely at the pains to conceal. It breaks out in half-veiled sarcasms, by which he cynically indemnifies himself for his ignoble yielding to the constraint which they put upon him. He knows perfectly well that the Roman power has nothing to fear from this King, whose kingdom rested on His witness to the Truth. He knows perfectly well that unavowed motives of personal enmity lie at the bottom of the whole business. In the words of our text he acquits Christ, and thereby condemns himself. If Pilate knew that Jesus was innocent, he knew that he, as governor, was guilty of prostituting Roman justice, which was Rome's best gift to her subject nations, and of giving up an innocent man to death, in order to save himself trouble and to conciliate a howling mob. No washing of his hands will cleanse them. 'All the perfumes of Arabia will not sweeten that hand. But his words let us see how a man may sophisticate his conscience and quibble about his guilt.

Here, then, we get once more a vivid picture that may remind us of what, alas! we all know in our own experience, how a man's conscience may be clearsighted enough to discern, and vocal enough to declare, that a certain thing is wrong, but not strong enough to restrain from doing it. Conscience has a voice and an eye; alas! it has no hands. It shares the weakness of all law, it cannot get itself executed. Men will get over a fence, although the board that says, 'Trespassers will be prosecuted' is staring them in the face in capital letters at the very place where they leap it. Your conscience is a king without an army, a judge without officers. 'If it had authority, as it has the power, it would govern the world,' but as things are, it is reduced to issuing vain edicts and to saying, 'Thou shalt not,' and if you turn round and say, 'I will, though,' then conscience has no more that it can do.

And then here, too, is an illustration of one of the commonest of the ways by which we try to slip our necks out of the collar, and to get rid of the responsibilities that really belong to us. 'See ye to it' does not avail to put Pilate's crime on the priests' shoulders. Men take part in evil, and each thinks himself innocent, because he has companions. Half-a-dozen men carry a burden together; none of them fancies that he is carrying it. It is like the case of turning out a platoon of soldiers to shoot a mutineer—nobody knows whose bullet killed him, and nobody feels himself guilty; but there the man lies dead, and it was somebody that did it. So corporations, churches, societies, and nations do things that individuals would not do, and each man of them wipes his mouth and says, 'I have done no harm.' And even when we sin alone we are clever at finding scapegoats. 'The woman tempted me, and I did eat,' is the formula universally used yet. The schoolboy's excuse, 'Please, sir, it was not me, it was the other boy,' is what we are all ready to say.

Now I pray you, brethren, to remember that, whether our consciences try to shuffle off responsibility for united action upon the other members of the firm, or whether we try to excuse our individual actions by laying blame on our tempers, or whether we adopt the modern slang, and talk about circumstances and heredity and the like, as being reasons for the diminution or the extinction of the notion of guilt, it is sophistical trifling; and down at the bottom most of us know that we alone are responsible for the volition which leads to our act. We could have helped it if we had liked. Nobody compelled us to keep in the partnership of evil, or to yield to the tempter. Pilate was not forced by his subjects to give the commandment that 'it should be as they required.' They had their own burden to carry. Each man has to bear the consequences of his actions. There are many 'burdens' which we can 'bear for one another, and so fulfil the law of Christ'; but every man has to bear as his own the burden of the fruits of his deeds. In that harvest, he that soweth and he that reapeth are one, and each of us has to drink as we ourselves have brewed. You have to pay for your share, however many companions you may have had in the act.

So do not you sophisticate your consciences with the delusion that your responsibility may be shifted to any other person or thing. These may diminish, or may modify your responsibility, and God takes all these into account. But after all these have been taken into account there is this left—that you yourselves have done the act, which you need not have done unless you had so willed, and that having done it, you have to carry it on your back for evermore. 'See thou to that,' was a heartless word, but it was a true one. 'Every one of us shall give an account of himself to God,' and as the old Book of Proverbs has it, 'If thou be wise, thou shalt be wise for thyself: and if thou scornest, thou alone shalt bear it.'

III. And so, lastly, we have here another group still—the priests and people. They represent for us the torpor and misdirection of conscience.

'Then answered all the people and said, His blood be on us and on our children.' They were perfectly ready to take the burden upon themselves. They thought that they were 'doing God service' when they slew God's Messenger. They had no perception of the beauty and gentleness of Christ's character. They believed Him to be a blasphemer, and they believed it to be a solemn religious duty to slay Him then and there. Were they to blame because they slew a blasphemer? According to Jewish law—no. They were to blame because they had brought themselves into such a moral condition that that was all which they thought of and saw in Jesus Christ. With their awful words they stand before us, as perhaps the crowning instances in Scripture history of the possible torpor which may paralyse consciences.

I need not dwell, I suppose, even for a moment, upon the thought of how the highest and noblest sentiments may be perverted into becoming the allies of the lowest crime. 'O Liberty! what crimes have been done in thy name!' you remember one of the victims of the guillotine said, as her last words. 'O Religion! what crimes have been done in thy name!' is one of the lessons to be gathered from Calvary.

But, passing that, to come to the thing that is of more consequence to each of us, let us take this thought, dear brethren, as to the awful possibility of a conscience going fast asleep in the midst of the wildest storm of passion, like that unfaithful prophet Jonah, down in the hold of the heathen ship. You can lull your consciences into dead slumber. You can stifle them so that they shall not speak a word against the worst of your sins. You can do so by simply neglecting them, by habitually refusing to listen to them. If you keep picking all the leaves and buds off the tree before they open, it will stop flowering. You can do it by gathering round yourself always, and only, evil associations and evil deeds. The habit of sinning will lull a conscience faster than almost anything else. We do not know how hot a room is, or how much the air is exhausted, when we have been sitting in it for an hour and a half. But if we came into it from outside we should feel the difference. Styrian peasants thrive and fatten upon arsenic, and men may flourish upon all iniquity and evil, and conscience will say never a word. Take care of that delicate balance within you; and see that you do not tamper with it nor twist it.

Conscience may be misguided as well as lulled. It may call evil good, and good evil; it may take honey for gall, and gall for honey. And so we need something outside of ourselves to be our guide, our standard. We are not to be contented that our consciences acquit us. 'I know nothing against myself, yet I am not hereby justified,' says the apostle; 'he that judgeth me is the Lord.' And it is quite possible that a man may have no prick of conscience and yet have done a very wrong thing. So we want, as it seems to me, something outside of ourselves that shall not be affected by our variations. Conscience is like the light on the binnacle of a ship. It tosses up and down along with the vessel. We want a steady light yonder on that headland, on the fixed solid earth, which shall not heave with the heaving wave, nor vary at all. Conscience speaks lowest when it ought to speak loudest. The worst man is least troubled by his conscience. It is like a lamp that goes out in the thickest darkness. Therefore we need, as I believe, a revelation of truth and goodness and beauty outside of ourselves to which we may bring our consciences that they may be enlightened and set right. We want a standard like the authorised weights and measures that are kept in the Tower of London, to which all the people in the little country villages may send up their yard measures and their pound weights, and find out if they are just and true. We want a Bible, and we want a Christ to tell us what is duty, as well as to make it possible for us to do it.

These groups which we have been looking at now, show us how very little help and sympathy a wounded conscience can get from its fellows. The conspirators turn upon each other as soon as the detectives are amongst them, and there is always one of them ready to go into the witness-box and swear away the lives of the others to save his own neck. Wolves tear sick wolves to pieces.

Round us there stand Society, pitiless and stern, and Nature, rigid and implacable; not to be besought, not to be turned. And when I, in the midst of this universe of fixed law and cause and consequence, wail out, 'I have sinned,' a thousand voices say to me, 'What is that to us? See thou to that.' And so I am left with my guilt—it and I together. There comes One with outstretched, wounded hands, and says, 'Cast all thy burden upon Me, and I will free thee from it all.' 'Surely He hath borne our griefs and carried our sorrows!' Trust in Him, in His great sacrifice, and you will find that His 'innocent blood' has a power that will liberate your conscience from its torpor, its vain excuses, its agony and despair.