FOOTNOTES:

FOOTNOTES:[4]This is more distinctly brought out in the Synoptic Gospels than in St. John: cp. Mark xi. 1–10.[5]According to the reading of the scene by St. John, the people needed no prompting.

[4]This is more distinctly brought out in the Synoptic Gospels than in St. John: cp. Mark xi. 1–10.

[5]According to the reading of the scene by St. John, the people needed no prompting.

“Now there were certain Greeks among those that went up to worship at the feast: these therefore came to Philip, which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.”—Johnxii. 20–26.

St. John now introduces a third incident to show that all is ripe for the death of Jesus. Already he has shown us that in the inmost circle of His friends He has now won for Himself a permanent place, a love which ensures that His memory will be had in everlasting remembrance. Next, he has lifted into prominence the scene in which the outer circle of the Jewish people were constrained, in an hour when their honest enthusiasm and instincts carried them away, to acknowledge Him as the Messiah who had come to fulfil all God’s will upon earth. He now goes on to tell us how this agitation at the centre was found rippling in ever-widening circles till it broke with a gentle whisper on the shores of the isles of the Gentiles. This is the significance which St. John sees in the request of the Greeks that they might be introduced to Jesus.

These Greeks were “of those that came up to worship at the feast.” They were proselytes, Greeks by birth, Jews by religion. They suggest the importance for Christianity of the leavening process which Judaism was accomplishing throughout the world. They may not have come from any remoter country than Galilee, but from traditions and customs separate as the poles from the Jewish customs and thoughts.From their heathen surroundings they came to Jerusalem, possibly for the first time, with wondering anticipations of the blessedness of those who dwelt in God’s house, and feeling their thirst for the living God burning within them as their eyes lighted on the pinnacles of the Temple, and as at last their feet stood within its precincts. But up through all these desires grew one that overshadowed them, and, through all the petitions which a year or many years of sin and difficulty had made familiar to their lips, this petition made its way: “Sir, we would see Jesus.”

This petition they address to Philip, not only because he had a Greek name, and therefore presumably belonged to a family in which Greek was spoken and Greek connections cultivated, but because, as St. John reminds us, he was “of Bethsaida of Galilee,” and might be expected to understand and speak Greek, if, indeed, he was not already known to these strangers in Jerusalem. And by their request they obviously did not mean that Philip should set them in a place of vantage from which they might have a good view of Jesus as He passed by, for this they could well have accomplished without Philip’s friendly intervention. But they wished to question and make Him out, to see for themselves whether there were in Jesus what even in Judaism they felt to be lacking—whether He at last might not satisfy the longings of their Divinely awakened spirits. Possibly they may even have wished to ascertain His purposes regarding the outlying nations, how the Messianic reign was to affect them. Possibly they may even have thought of offering Him an asylum where He might find shelter from the hostility of His own people.

Evidently Philip considered that this request wascritical. The Apostles had been charged not to enter into any Gentile city, and they might naturally suppose that Jesus would be reluctant to be interviewed by Greeks. But before dismissing the request, he lays it before Andrew his friend, who also bore a Greek name; and after deliberation the two make bold, if not to urge the request, at least to inform Jesus that it had been made. At once in this modestly urged petition He hears the whole Gentile world uttering its weary, long-disappointed sigh, “We would see.” This is no mere Greek inquisitiveness; it is the craving of thoughtful men recognising their need of a Redeemer. To the eye of Jesus, therefore, this meeting opens a prospect which for the moment overcomes Him with the brightness of its glory. In this little knot of strangers He sees the firstfruits of the immeasurable harvest which was henceforth to be continuously reaped among the Gentiles. No more do we hear the heart-broken cry, “O Jerusalem, Jerusalem!” no longer the reproachful “Ye will not come to Me, that ye might have life,” but the glad consummation of His utmost hope utters itself in the words, “The hour is come that the Son of man should be glorified.”

But while promise was thus given of the glorification of the Messiah by His reception among all men, the path which led to this was never absent from the mind of our Lord. Second to the inspiriting thought of His recognition by the Gentile world came the thought of the painful means by which alone He could be truly glorified. He checks, therefore, the shout of exultation which He sees rising to the lips of His disciples with the sobering reflection: “Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth muchfruit.” As if He said, Do not fancy that I have nothing to do but to accept the sceptre which these men offer, to seat Myself on the world’s throne. The world’s throne is the Cross. These men will not know My power until I die. The manifestation of Divine presence in My life, has been distinct enough to win them to inquiry; they will be for ever won to Me by the Divine presence revealed in My death. Like the corn of wheat, I must die if I would be abundantly fruitful. It is through death My whole living power can be disengaged and can accomplish all possibilities.

Two points are here suggested: (I.) That the life, the living force that was in Christ, reached its proper value and influence through His death; and (II.) that the proper value of Christ’s life is that it propagates similar lives.

I. The life of Christ acquired its proper value and received its fit development through His death. This truth He sets before us in the illuminating figure of the corn of wheat. “Except a corn of wheat fall into the ground and die, it abideth alone.” There are three uses to which wheat may be put: it may be stored for sale, it may be ground and eaten, it may be sown. For our Lord’s purposes these three uses may be considered as only two. Wheat may be eaten, or it may be sown. With a pickle of wheat or a grain of oats you may do one of two things: you may eat it and enjoy a momentary gratification and benefit; or you may put it in the ground, burying it out of sight and suffering it to pass through uncomely processes, and it will reappear multiplied a hundredfold, and so on in everlasting series. Year by year men sacrifice their choicest sample of grain, and are content to bury it in the earth instead of exposing it in the market, becausethey understand that except it die it abideth alone, but if it die it bringeth forth much fruit. The proper life of the grain is terminated when it is used for immediate gratification: it receives its fullest development and accomplishes its richest end when it is cast into the ground, buried out of sight, and apparently lost.

As with the grain, so is it with each human life. One of two things you can do with your life; both you cannot do, and no third thing is possible. You may consume your life for your own present gratification and profit, to satisfy your present cravings and tastes and to secure the largest amount of immediate enjoyment to yourself—you may eat your life; or you may be content to put aside present enjoyment and profits of a selfish kind and devote your life to the uses of God and men. In the one case you make an end of your life, you consume it as it goes; no good results, no enlarging influence, no deepening of character, no fuller life, follows from such an expenditure of life—spent on yourself and on the present, it terminates with yourself and with the present. But in the other case you find you have entered into a more abundant life; by living for others your interests are widened, your desire for life increased, the results and ends of life enriched. “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” It is a law we cannot evade. He that consumes his life now, spending it on himself—he who cannot bear to let his life out of his own hand, but cherishes and pampers it and gathers all good around it, and will have the fullest present enjoyment out of it,—this man is losing his life; it comes to an end as certainly as the seed that is eaten. But he who devotes his life to other uses than his own gratification, whodoes not so prize self that everything must minister to its comfort and advancement, but who can truly yield himself to God and put himself at God’s disposal for the general good,—this man, though he may often seem to lose his life, and often does lose it so far as present advantage goes, keeps it to life everlasting.

The law of the seed is the law of human life. Use your life for present and selfish gratification and to satisfy your present cravings, and you lose it for ever. Renounce self, yield yourself to God, spend your life for the common good, irrespective of recognition or the lack of it, personal pleasure or the absence of it, and although your life may thus seem to be lost, it is finding its best and highest development and passes into life eternal. Your life is a seed now, not a developed plant, and it can become a developed plant only by your taking heart to cast it from you and sow it in the fertile soil of other men’s needs. This will seem, indeed, to disintegrate it and fritter it away, and leave it a contemptible, obscure, forgotten thing; but it does, in fact, set free the vital forces that are in it, and give it its fit career and maturity.

Looking at the thing itself, apart from figure, it is apparent that “he that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” The man who most freely uses his life for others, keeping least to himself and living solely for the common interests of mankind, has the most enduring influence. He sets in motion forces which propagate fresh results eternally. And not only so. He who freely sows his life has it eternally, not only in so far as he has set in motion an endless series of beneficent influences, but inasmuch as he himself enters into life eternal. An immortality of influence is one thing anda very great thing; but an immortality of personal life is another, and this also is promised by our Lord when He says (ver. 26), “Where I am, there shall also My servant be.”

This, then, being the law of human life, Christ, being man, must not only enounce but observe it. He speaks of Himself even more directly than of us when He says, “He that loveth his life shall lose it.” His disciples thought they had never seen such promise in His life as at this hour: seedtime seemed to them to be past, and the harvest at hand. Their Master seemed to be fairly launched on the tide that was to carry Him to the highest pinnacle of human glory. And so He was, but not, as they thought, by simply yielding Himself to be set as King and to receive adoration from Jew and Gentile. He saw with different eyes, and that it was a different exaltation which would win for Him lasting sovereignty: “I, if I be lifted up, will draw all men unto Me.” He knew the law which governed the development of human life. He knew that a total and absolute surrender of self to the uses and needs of others was the one path to permanent life, and that in His case this absolute surrender involved death.

A comparison of the good done by the life of Christ with that done by His death shows how truly He judged when He declared that it was by His death He should effectually gather all men to Him. His death, like the dissolution of the seed, seemed to terminate His work, but really was its germination. So long as He lived, it was but His single strength that was used; He abode alone. There was great virtue in His life—great power for the healing, the instruction, the elevation, of mankind. In His brief public career He suggested much to the influential men of His time, set allmen who knew Him a-thinking, aided many to reform their lives, and removed a large amount of distress and disease. He communicated to the world a mass of new truth, so that those who have lived after Him have stood at quite a different level of knowledge from that of those who lived before Him. And yet how little of the proper results of Christ’s influence, how little understanding of Christianity, do you find even in His nearest friends until He died. By the visible appearance and the external benefits and the false expectations His greatness created, the minds of men were detained from penetrating to the spirit and mind of Christ. It was expedient for them that He should go away, for until He went they depended on His visible power, and His spirit could not be wholly received by them. They were looking at the husk of the seed, and its life could not reach them. They were looking for help from Him instead of themselves becoming like Him.

And therefore He chose at an early age to cease from all that was marvellous and beneficent in His life among men. He might, as these Greeks suggested, have visited other lands and have continued His healing and teaching there. He might have done more in His own time than He did, and His time might have been indefinitely prolonged; but He chose to cease from all this and voluntarily gave Himself to die, judging that thereby He could do much more good than by His life. He was straitened till this was accomplished; He felt as a man imprisoned and whose powers are held in check. It was winter and not spring-time with Him. There was a change to pass upon Him which should disengage the vital forces that were in Him and cause their full power to be felt—a change which should thaw the springs of life in Him and let them flow forth to all.To use His own figure, He was as a seed unsown so long as He lived, valuable only in His own proper person; but by dying His life obtained the value of seed sown, propagating its kind in everlasting increase.

II. The second point suggested is, that the proper value of Christ’s life consists in this—that it propagates similar lives. As seed produces grain of its own kind, so Christ produces men like Christ. He ceasing to do good in this world as a living man, a multitude of others by this very cessation are raised in His likeness. By His death we receive both inclination and ability to become with Him sons of God. “The love of Christ constraineth us, because we thus judge that if one died for all, then all died; and that He died for all, that they which live should not henceforth live unto themselves, but unto Him that died for them.” By His death He has effected an entrance for this law of self-surrender into human life, has exhibited it in a perfect form, and has won others to live as He lived. So that, using the figure He used, we may say that the company of Christians now on earth are Christ in a new form, His body indeed. “That which thou sowest, thou sowest not that body which shall be, but bare grain: but God giveth it a body as it hath pleased Him, and to every seed his own body.” Christ having been sown, lives now in His people. They are the body in which He dwells. And this will be seen. For standing and looking at a head of barley waving on its stalk, no amount of telling would persuade you that that had sprung from a seed of wheat; and looking at any life which is characterised by selfish ambition and eagerness for advancement and little regard for the wants of other men, no persuasion can make it crediblethat that life springs from the self-sacrificing life of Christ.

What Christ here shows us, then, is that the principle which regulates the development of seed regulates the growth, continuance, and fruitfulness of human life; that whatever is of the nature of seed gets to its full life only through death; that our Lord, knowing this law, submitted to it, or rather by His native love was attracted to the life and death which revealed this law to Him. He gave His life away for the good of men, and therefore prolongs His days and sees His seed eternally. There is not one way for Him and another for us. The same law applies to all. It is not peculiar to Christ. The work He did was peculiar to Him, as each individual has his own place and work; but the principle on which all right lives are led is one and the same universally. What Christ did He did because He was living a human life on right principles. We need not die on the cross as He did, but we must as truly yield ourselves as living sacrifices to the interests of men. If we have not done so, we have yet to go back to the very beginning of all lasting life and progress; and we are but deceiving ourselves by attainments and successes which are not only hollow, but are slowly cramping and killing all that is in us. Whoever will choose the same destiny as Christ must take the same road to it that He took. He took the one right way for men to go, and said, “If any man follow Me, where I am there will he be also.” If we do not follow Him, we really walk in darkness and know not whither we go. We cannot live for selfish purposes and then enjoy the common happiness and glory of the race. Self-seeking is self-destroying.

And it is needful to remark that this self-renunciationmust be real. The law of sacrifice is the law not for a year or two in order to gain some higher selfish good—which is not self-sacrifice, but deeper self-seeking; it is the law of all human life, not a short test of our fidelity to Christ, but the only law on which life can ever proceed. It is not a barter of self I make, giving it up for a little that I may have an enriched self to eternity; but it is a real foregoing and abandonment of self for ever, a change of desire and nature, so that instead of finding my joy in what concerns myself only I find my joy in what is serviceable to others.

Thus only can we enter into permanent happiness. Goodness and happiness are one—one in the long-run, if not one in every step of the way. We are not asked to live for others without any heart to do so. We are not asked to choose as our eternal life what will be a constant pain and can only be reluctantly done. The very heathen would not offer in sacrifice the animal that struggled as it was led to the altar. All sacrifice must be willingly made; it must be the sacrifice which is prompted by love. God and this world demand our best work, and only what we do with pleasure can be our best work. Sacrifice of self and labour for others are not like Christ’s sacrifice and labour unless they spring from love. Forced, reluctant, constrained sacrifice or service—service which is no joy to ourselves through the love we bear to those for whom we do it—is not the service that is required of us. Service into which we can throw our whole strength, because we are convinced it will be of use to others, and because we long to see them enjoying it—this is the service required. Love, in short, is the solution of all. Find your happiness in the happiness of many rather thanin the happiness of one, and life becomes simple and inspiring.

Nor are we to suppose that this is an impracticable, high-pitched counsel of perfection with which plain men need not trouble themselves.Everyhuman life is under this law. There is no path to goodness or to happiness save this one. Nature herself teaches us as much. When a man is truly attracted by another, and when genuine affection possesses his heart, his whole being is enlarged, and he finds it his best pleasure to serve that person. The father who sees his children enjoying the fruit of his toil feels himself a far richer man than if he were spending all on himself. But this family affection, this domestic solution of the problem of happy self-sacrifice, is intended to encourage and show us the way to a wider extension of our love, and thereby of our use and happiness. The more love we have, the happier we are. Self-sacrifice looks miserable, and we shrink from it as from death and destitution, because we look at it in separation from the love it springs from. Self-sacrifice without loveisdeath; we abandon our own life and do not find it again in any other. It is a seed ground under the heel, not a seed lightly thrown into prepared soil. It is in love that goodness and happiness have their common root. And it is this love which is required of us and promised to us. So that as often as we shudder at the dissolution of our own personal interests, the scattering of our own selfish hopes and plans, the surrender of our life to the service of others, we are to remember that this, which looks so very like death, and which often throws around our prospects the chilling atmosphere of the tomb, is not really the termination, but the beginning of the true and eternallife of the spirit. Let us keep our heart in the fellowship of the sacrifice of Christ, let us feel our way into the meanings and uses of that sacrifice, and learn its reality, its utility, its grace, and at length it will lay hold of our whole nature, and we shall find that it impels us to regard other men with interest and to find our true joy and life in serving them.

“Now is my soul troubled; and what shall I say? Father, save Me from this hour. But for this cause came I unto this hour. Father, glorify Thy name. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to Him. Jesus answered and said, This voice hath not come for My sake, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Myself. But this He said, signifying by what manner of death He should die. The multitude therefore answered Him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe on the light, that ye may become sons of light.”—Johnxii. 27–36.

The presence of the Greeks had stirred in the soul of Jesus conflicting emotions. Glory by humiliation, life through death, the secured happiness of mankind through His own anguish and abandonment,—well might the prospect disturb Him. So masterly is His self-command, so steadfast and constant His habitual temper, that one almost inevitably underrates the severity of the conflict. The occasional withdrawal of the veil permits us reverently to observe some symptoms of the turmoil within—symptoms which it is probably best to speak of in His own words: “Now is My soul troubled; and what shall I say? Shall I say, ‘Father, save Me from this hour’? But for this cause came I unto this hour. Father, glorify Thy name.” This Evangelist does not describe the agony in the Garden of Gethsemane. It was needless after this indication of the same conflict. Here is the same shrinking from a public and shameful death conquered by His resolution to deliver men from a still darker and more shameful death. Here is the same foretaste of the bitterness of the cup as it now actually touches His lips, the same clear reckoning of all it meant to drain that cup to the dregs, together with the deliberate assent to all that the will of the Father might require Him to endure.

In response to this act of submission, expressed in the words, “Father, glorify Thy name,” there came a voice from heaven, saying, “I have both glorified it, and will glorify it again.” The meaning of this assurance was, that as in all the past manifestation of Christ the Father had become better known to men, so in all that was now impending, however painful and disturbed, however filled with human passions and to all appearance the mere result of them, the Father would still be glorified. Some thought the voice was thunder; others seemed almost to catch articulate sounds, and said, “An angel spake to Him.” But Jesus explained that it was not “to Him” the voice was specially addressed, but rather for the sake of those who stood by. And it was indeed of immense importance that the disciples should understand that the events which were about to happen were overruled by God that He might be glorified in Christ. It is easy for us to see that nothing so glorifies the Father’s name as these hours of suffering; but how hard for the onlookers to believe that this sudden transformation of the Messianic throne into the criminal’s cross was no defeat of God’s purpose, but its final fulfilment. He leads them, therefore, to consider that in His judgment the whole world is judged, and to perceive in His arrest and trial and condemnation not merely the misguided and wanton outrage of a few men in power, but the critical hour of the world’s history.

This world has commonly presented itself to thoughtful minds as a battle-field in which the powers of good and evil wage ceaseless war. In the words He now utters the Lord declares Himself to be standing at the very crisis of the battle, and with the deepest assurance He announces that the opposing power is broken andthat victory remains with Him. “Now is the prince of this world cast out; and I will draw all men unto Me.” The prince of this world, that which actually rules and leads men in opposition to God, was judged, condemned, and overthrown in the death of Christ. By His meek acceptance of God’s will in the face of all that could make it difficult and dreadful to accept it, He won for the race deliverance from the thraldom of sin. At length a human life had been lived without submission at any point to the prince of this world. As man and in the name of all men Jesus resisted the last and most violent assault that could be made upon His faith in God and fellowship with Him, and so perfected His obedience and overcame the prince of this world,—overcame him not in one act alone—many had done that—but in a completed human life, in a life which had been freely exposed to the complete array of temptations that can be directed against men in this world.

In order more clearly to apprehend the promise of victory contained in our Lord’s words, we may consider (I.) the object He had in view—to “draw all men” to Him; and (II.) the condition of His attaining this object—namely, His death.

I. The object of Christ was to draw all men to Him. The opposition in which He here sets Himself to the prince of this world shows us that by “drawing” He means attractingas a king attracts, to His name, His claims, His standard, His person. Our life consists in our pursuance of one object or another, and our devotion is continually competed for. When two claimants contest a kingdom, the country is divided between them, part cleaving to the one and part to the other. The individual determines to which side heshall cleave,—by his prejudices or by his justice, as it may be; by his knowledge of the comparative capacity of the claimants, or by his ignorant predilection. He is taken in by sounding titles, or he penetrates through all bombast and promises and douceurs to the real merit or demerit of the man himself. One person will judge by the personal manners of the respective claimants; another by their published manifesto, and professed object and style of rule; another by their known character and probable conduct. And while men thus range themselves on this side or on that, they really pass judgment on themselves, betraying as they do what it is that chiefly draws them, and taking their places on the side of good or evil. It is thus that we all judge ourselves by following this or that claimant to our faith, regard, and devotion, to ourself and our life. What we spend ourselves on, what we aim at and pursue, what we make our object, that judges us and that rules us and that determines our destiny.

Christ came into the world to be our King, to lead us to worthy achievements. He came that we might have a worthy object of choice and of the devotion of our life. He serves the same purpose as a king: He embodies in His own person, and thereby makes visible and attractive, the will of God and the cause of righteousness. Persons who could only with great difficulty apprehend His objects and plans can appreciate His person and trust Him. Persons to whom there would seem little attraction in a cause or in an undefined “progress of humanity” can kindle with enthusiasm towards Him personally, and unconsciously promote His cause and the cause of humanity. And therefore, while some are attracted by His person, others by the legitimacy of His claims, others by His programmeof government, others by His benefactions, we must beware of denying loyalty to any of these. Expressions of love to His person may be lacking in the man who yet most intelligently enters into Christ’s views for the race, and sacrifices his means and his life to forward these views. Those who gather to His standard are various in temperament, are drawn by various attractions, and must be various in their forms of showing allegiance. And this, which is the strength of His camp, can only become its weakness when men begin to think there is no way but their own; and that allegiance which is strenuous in labour but not fluent in devout expression, or loyalty which shouts and throws its cap in the air but lacks intelligence, is displeasing to the King. The King, who has great ends in view, will not inquire what it is precisely which forms the bond between Him and His subjects so long as they truly sympathise with Him and second His efforts. The one question is, Is He their actual leader?

Of the kingdom of Christ, though a full description cannot be given, one or two of the essential characteristics may be mentioned.

1. It isa kingdom, a community of men under one head. When Christ proposed to attract men to Himself, it was for the good of the race He did so. It could achieve its destiny only if He led it, only if it yielded itself to His mind and ways. And those who are attracted to Him, and see reason to believe that the hope of the world lies in the universal adoption of His mind and ways, are formed into one solid body or community. They labour for the same ends, are governed by the same laws, and whether they know one another or not they have the most real sympathy and live for one cause. Being drawn to Christ, we enter intoabiding fellowship with all the good who have laboured or are labouring in the cause of humanity. We take our places in the everlasting kingdom, in the community of those who shall see and take part in the great future of mankind and the growing enlargement of its destiny. We are hereby entered among the living, and are joined to that body of mankind which is to go on and which holds the future—not to an extinct party which may have memories, but has no hopes. In sin, in selfishness, in worldliness, individualism reigns, and all profound or abiding unity is impossible. Sinners have common interests only for a time, only as a temporary guise of selfish interests. Every man out of Christ is really an isolated individual. But passing into Christ’s kingdom we are no longer isolated, abandoned wretches stranded by the stream of time, but members of the undying commonwealth of men in which our life, our work, our rights, our future, our association with all good, are assured.

2. It is auniversalkingdom. “I will drawallmen unto Me.” The one rational hope of forming men into one kingdom shines through these words. The idea of a universal monarchy has visited the great minds of our race. They have cherished their various dreams of a time when all men should live under one law and possibly speak one language, and have interests so truly in common that war should be impossible. But an effectual instrument for accomplishing this grand design has ever been wanting. Christ turns this grandest dream of humanity into a rational hope. He appeals to what is universally present in human nature. There is that in Him which every man needs,—a door to the Father; a visible image of the unseen God; a gracious, wise, and holy Friend. He does not appealexclusively to one generation, to educated or to uneducated, to Orientals or to Europeans alone, but to man, to that which we have in common with the lowest and the highest, the most primitive and most highly developed of the species. The attractive influence He exerts upon men is not conditioned by their historical insight, by their ability to sift evidence, by this or that which distinguishes man from man, but by their innate consciousness that some higher power than themselves exists, by their ability, if not to recognise goodness when they see it, at least to recognise love when it is spent upon them.

But while our Lord affirms that there is that in Him which all men can recognise and learn to love and serve, He does not say that His kingdom will therefore be quickly formed. He does not say that this greatest work of God will take a shorter time than the common works of God which prolong one day of our hasty methods into a thousand years of solidly growing purpose. If it has taken a million ages for the rocks to knit and form for us a standing-ground and dwelling-place, we must not expect that this kingdom, which is to be the one enduring result of this world’s history, and which can be built up only of thoroughly convinced men and of generations slowly weeded of traditional prejudices and customs, can be completed in a few years. No doubt interests are at stake in human destiny and losses are made by human waste which had no place in the physical creation of the world; still, God’s methods are, as we judge, slow, and we must not think that He who “works hitherto” is doing nothing because the swift processes of jugglery or the hasty methods of human workmanship find no place in the extension of Christ’s kingdom. This kingdomhas a firm hold of the world and must grow. If there is one thing certain about the future of the world, it is that righteousness and truth will prevail. The world is bound to come to the feet of Christ.

3. Christ’s kingdom being universal, it is also and necessarilyinward. What is common to all men lies deepest in each. Christ was conscious that He held the key to human nature. He knew what was in man. With the penetrating insight of absolute purity He had gone about among men, freely mixing with rich and with poor, with the sick and the healthy, with the religious and the irreligious. He was as much at home with the condemned criminal as with the blameless Pharisee; saw through Pilate and Caiaphas alike; knew all that the keenest dramatist could tell Him of the meannesses, the depravities, the cruelties, the blind passions, the obstructed goodness, of men; but knew also that He could sway all that was in man and exhibit that to men which should cause the sinner to abhor his sin and seek the face of God. This He would do by a simple moral process, without violent demonstration or disturbance or assertion of authority. He would “draw” men. It is by inward conviction, not by outward compulsion, men are to become His subjects. It is by the free and rational working of the human mind that Jesus builds up His kingdom. His hope lies in a fuller and fuller light, in a clearer and clearer recognition of facts. Attachment to Christ must be the act of the soul’s self; everything, therefore, which strengthens the will or enlightens the mind or enlarges the man brings him nearer to the kingdom of Christ, and makes it more likely he will yield to His drawing.

And because Christ’s rule is inward it is therefore ofuniversal application. The inmost choice of the man being governed by Christ, and his character being thus touched at its inmost spring, all his conduct will be governed by Christ and be a carrying out of the will of Christ. It is not the frame of society Christ seeks to alter, but the spirit of it. It is not the occupations and institutions of human life which the subject of Christ finds to be incompatible with Christ’s rule, so much as the aim and principles on which they are conducted. The kingdom of Christ claims all human life as its own, and the spirit of Christ finds nothing that is essentially human alien from it. If the statesman is a Christian, it will be seen in his policy; if the poet is a Christian, his song will betray it; if a thinker be a Christian, his readers soon find it out. Christianity does not mean religious services, churches, creeds, Bibles, books, equipment of any kind; it means the Spirit of Christ. It is the most portable and flexible of all religions, and therefore the most pervasive and dominant in the life of its adherent. It needs but the Spirit of God and the spirit of man, and Christ mediating between them.

II. Such being Christ’s object, what is the condition of His attaining it? “I,if I be lifted up, will draw all men unto Me.” The elevation requisite for becoming a visible object to men of all generations was the elevation of the Cross. His death would accomplish what His life could not accomplish. The words betray a distinct consciousness that there was in His death a more potent spell, a more certain and real influence for good among men than in His teaching or in His miracles or in His purity of life.

What is it, then, in the death of Christ which so far surpasses His life in its power of attraction? The lifewas equally unselfish and devoted; it was more prolonged; it was more directly useful,—why, then, would it have been comparatively ineffective without the death? It may, in the first place, be answered, Because His death presents in a dramatic and compact form that very devotedness which is diffused through every part of His life. Between the life and the death there is the same difference as between sheet lightning and forked lightning, between the diffused heat of the sun and the same heat focussed upon a point through a lens. It discloses what was actually but latently there. The life and the death of Christ are one and mutually explain each other. From the life we learn that no motive can have prompted Christ to die but the one motive which ruled Him always—the desire to do all God willed in men’s behalf. We cannot interpret the death as anything else than a consistent part of a deliberate work undertaken for men’s good. It was not an accident; it was not an external necessity: it was, as the whole life was, a willing acceptance of the uttermost that was required to set men on a higher level and unite them to God. But as the life throws this light upon the death of Christ, how that light is gathered up and thrown abroad in world-wide reflection from the death of Christ! For here His self-sacrifice shines completed and perfect; here it is exhibited in that tragic and supreme form which in all cases arrests attention and commands respect. Even when a man of wasted life sacrifices himself at last, and in one heroic act saves another by his death, his past life is forgotten or seems to be redeemed by his death, and at all events we own the beauty and the pathos of the deed. A martyr to the faith may have been but a poor creature, narrow, harsh and overbearing, vain andvulgar in spirit; but all the past is blotted out, and our attention is arrested on the blazing pile or the bloody scaffold. So the death of Christ, though but a part of the self-sacrificing life, yet stands by itself as the culmination and seal of that life; it catches the eye and strikes the mind, and conveys at one view the main impression made by the whole life and character of Him who gave Himself upon the cross.

But Christ is no mere hero or teacher sealing his truth with his blood; nor is it enough to say that His death renders, in a conspicuous form, the perfect self-sacrifice with which He devoted Himself to our good. It is conceivable that in a long-past age some other man should have lived and died for his fellows, and yet we at once recognise that, though the history of such a person came into our hands, we should not be so affected and drawn by it as to choose him as our king and rest upon him the hope of uniting us to one another and to God. Wherein, then, lies the difference? The difference lies in this—that Christ was the representative of God. This He Himself uniformly claimed to be. He knew He was unique, different from all others; but He advanced no claim to esteem that did not pass to the Father who sent Him. Always he explained His powers as being the proper equipment of God’s representative, “The words that I speak unto you, I speak not of Myself.” His whole life was the message of God to man, the Word made flesh. His death was but the last syllable of this great utterance—the utterance of God’s love for man, the final evidence that nothing is grudged us by God. Greater love hath no man than this, that he lay down his life for his friends. His death draws us because there is in it more than human heroism and self-sacrifice. It draws us because in itthe very heart of God is laid bare to us. It softens, it breaks us down, by the irresistible tenderness it discloses in the mighty and ever-blessed God. Every man feels it has a message for him, because in it the God and Father of us all speaks to us.

It is this which is special to the death of Christ, and which separates it from all other deaths and heroic sacrifices. It has a universal bearing—a bearing upon every man, because it is a Divine act, the act of that One who is the God and Father of all men. In the same century as our Lord many men died in a manner which strongly excites our admiration. Nothing could well be more noble, nothing more pathetic, than the fearless and loving spirit in which Roman after Roman met his death. But beyond respectful admiration these heroic deeds win from us no further sentiment. They are the deeds of men who have no connection with us. The well-worn words, “What’s Hecubato meor I to Hecuba?” rise to our lips when we try to fancy any deep connection. But the death of Christ concerns all men without exception, because it is the greatest declarative act of the God of all men. It is the manifesto all men are concerned to read. It is the act of One with whom all men are already connected in the closest way. And the result of our contemplation of it is, not that we admire, but that we are drawn, are attracted, into new relations with Him whom that death reveals. This death moves and draws us as no other can, because here we get to the very heart of that which most deeply concerns us. Here we learn what our God is and where we stand eternally. He who is nearest us of all, and in whom our life is bound up, reveals Himself; and seeing Him here full of ungrudging and most reliable love, of tenderest and utterly self-sacrificingdevotedness to us, we cannot but give way to this central attraction, and with all other willing creatures be drawn into fullest intimacy and firmest relations to the God of all.

The death of Christ, then, draws men chiefly because God here shows men His sympathy, His love, His trustworthiness. What the sun is in the solar system, Christ’s death is in the moral world. The sun by its physical attraction binds the several planets together and holds them within range of its light and heat. God, the central intelligence and original moral Being, draws to Himself and holds within reach of His life-giving radiance all who are susceptible of moral influences; and He does so through the death of Christ. This is His supreme revelation. Here, if we may say so with reverence, God is seen at His best—not that at any time or in any action He is different, but here He isseento be the God of love He ever is. Nothing is better than self-sacrifice: that is the highest point a moral nature can touch. And God, by the sacrifice which is rendered visible on the cross, gives to the moral world a real, actual, immovable centre, round which moral natures will more and more gather, and which will hold them together in self-effacing unity.

To complete the idea of the attractiveness of the Cross, it must further be kept in view that this particular form of the manifestation of the Divine love was adapted to the needs of those to whom it was made. To sinners the love of God manifested itself in providing a sacrifice for sin. The death on the cross was not an irrelevant display, but was an act required for the removal of the most insuperable obstacles that lay in man’s path. The sinner, believing that in the deathof Christ his sins are atoned for, conceives hope in God and claims the Divine compassion in his own behalf. To the penitent the Cross is attractive as an open door to the prisoner, or the harbour-heads to the storm-tossed ship.

Let us not suppose, then, that we are not welcome to Christ. He desires to draw us to Himself and to form a connection with us. He understands our hesitations, our doubts of our own capacity for any steady and enthusiastic loyalty; but He knows also the power of truth and love, the power of His own person and of His own death to draw and fix the hesitating and wavering soul. And we shall find that as we strive to serve Christ in our daily life it is still His death that holds and draws us. It is His death which gives us compunction in our times of frivolity, or selfishness, or carnality, or rebellion, or unbelief. It is there Christ appears in His own most touching attitude and with His own most irresistible appeal. We cannot further wound One already so wounded in His desire to win us from evil. To strike One already thus nailed to the tree in helplessness and anguish, is more than the hardest heart can do. Our sin, our infidelity, our unmoved contemplation of His love, our blind indifference to His purpose—these things wound Him more than the spear and the scourge. To rid us of these things was His purpose in dying, and to see that His work is in vain and His sufferings unregarded and unfruitful is the deepest injury of all. It is not to the mere sentiment of pity He appeals: rather He says, “Weep not for Me; weep for yourselves.” It is to our power to recognise perfect goodness and to appreciate perfect love. He appeals to our power to see below the surface of things, and through the outer shell of thisworld’s life to the Spirit of good that is at the root of all and that manifests itself in Him. Here is the true stay of the human soul: “Come unto Me, all ye that labour and are heavy laden”; “I am come a light into the world: walk in the light.”

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