tihravy of t:he Cheolooficd ^tminavy 
 
 PRINCETON . NEW JERSEY 
 
 FROM THE LIBRARY OF 
 ROBERT ELLIOTT SPEER 
 
 WArzm 
 
 .VBh 
 
 ♦»'» ' /■ > 
 
 
 
LESSONS OF THE CROSS AND 
 PASSION. 
 
PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
LESSONS OF THE CR 
 PASSION: 
 
 SIX LECTURES 
 
 DELIVERED IN HEREFORD CATHEDRAL DURING THE 
 WEEK BEFORE EASTER, 1869. 
 
 BY 
 
 C J. VAUGHAN, D.D. 
 
 VICAR OF DONCASTER. 
 
 PUBLISHED BY REQUEST, 
 
 Sonton anti ^ambritige: 
 MACMILLAN AND CO. 
 
 1869. 
 
 [All Rights resa-zid.] 
 
TO THE 
 HONOURABLE AND VERY REVEREND 
 
 GEORGE HERBERT, M.A. 
 
 DEAN OF HEREFORD, 
 
 THESE LECTURES 
 
 DELIVERED BY HIS APPOINTMENT 
 
 AND NOW PUBLISHED AT HIS DESIRE 
 
 - ARE DEDICATED 
 
 WITH GRATEFUL AND RESPECTFUL REMEMBRANCE. 
 
CONTENTS. 
 
 I. 
 
 TOO LATE. 
 St Matthew xxvi. 45. 
 
 PAGE 
 
 Sleep on now, and take your rest . . . . . i 
 
 II. 
 
 THE DIVINE SACRIFICE AND THE HUMAN 
 PRIESTHOOD. 
 
 Hebrews x. 19 — 22. 
 
 Having therefore, brethren, boldness to enter into the holiest 
 by the blood of Jesus, by a 7iew and living way, which He 
 hath consecrated for ns, through the veil, that is to say. 
 His flesh ; and having an High Priest over the house 
 of God ; let us draw near with a true heart in fill as- 
 surance of faith, having our hearts sprinkled from an 
 roil conscience, and our bodies washed with pure water 
 
viii CONTENTS. 
 
 III. 
 
 LOVE NOT THE WORLD. 
 I John ii. 15. 
 
 rAGR 
 
 Lcn'C not the iwrld . . ..... "29 
 
 IV. 
 
 TLLE MORAL GLORY OF CHRLST 
 John i. 14. 
 And we beheld His glory 4^ 
 
 V. 
 
 CHRLST MADE PERFECT THROUGH SUFFER LNG 
 Hebrews ii. 10. 
 
 It became Him, for whom are all things, and by 7vho7?i are 
 all things, in bringing many sofis unto glory, to make the 
 Captain of their salvation perfect through sufferings . 6a 
 
 VI. 
 
 DEATLL THE REMEDY OF CLLRLSTS LONELLNESS. 
 
 St John xii. 24. 
 
 Vei'ily, verily, L say nnto you. Except a corn of wheat fall 
 into the gronnd and die, it abideth alone: but if it die, it 
 bringeth fvih much fruit . . . . . -77 
 
TOO LATE. 
 
 St Matthew xxvi. 45. 
 
 Sleep on 7 WW, a?id take your rest. 
 
 The first sound of the words is reposeful and comfort- 
 ing. / will lay me doivn in peace, and take my i-est — so 
 He giveth His beloved sleep — yea, thou shalt lie doicn, and 
 thy sleep shall be sweet — Lord, if he sleep, he shall do 
 well — these are the ideas connected, even in the Bible, 
 with that natural repose, that taking of rest in sleep, which 
 almost divides with work itself this lifetime of respon- 
 sible being. 
 
 But when we look below the surface, when we re- 
 member the time and the place and the circumstances, 
 when we thhik of the Speaker of the words and of the 
 persons spoken to, we shall perceive that the command 
 — for such it seems to be — Sleep on and take your rest, 
 had a widely different meaning from that which its 
 sound would convey. 
 
 This was the very night on which Christ was be- 
 trayed. Already He has taken His last earthly meal, 
 
 H. s. B 
 
TOO LATE. [lect. 
 
 and refused to drink, even that night, of the fruit of the 
 vine. He has done with earth, except as a suffering- 
 place. He has gone forth with His Disciples to that 
 sequestered garden whither the traitor disciple is about 
 to track Him. Exceeding sorrowful, eve?i unto deatJi", He 
 has thrown Himself, as it were, upon the sympathy, 
 almost upon the compassion, of His three chief Friends, 
 to keep awake with Him through His agony. Tany ye 
 here, He said, and watch with me. In vain. Grief itself 
 has made them drowsy. Sleeping for sorrow^ is the 
 description of them as He comes back from His solitary 
 wrestling to seek that fellowship which was His only 
 earthly solace. Again and again He has reproved this 
 sleep, even while in His tenderness He made excuse for 
 it. What, could ye not watch with me one hour? Watch 
 and pray, that ye enter not into temptation: the spirit indeed 
 is willing., hut the flesh is weak. Therefore, when He 
 comes at last to them and says, Sleep on now, and take 
 your rest; and when, almost in the same breath with 
 this permission, with this command, to sleep. He adds, 
 as though in direct contradiction to it, Rise, let us be 
 going — and explains the summons by saying. He is at 
 hand that doth betray me; we are obliged to look for 
 something more and other in the saying than its literal 
 sense. If we had been reading of a merely human 
 actor, we should have called it irony: we should have 
 thought it almost the language of banter or mockery, to 
 bid persons in the same breath to sleep on and to rise 
 
 1 Matt. xxvi. 38. 2 Lui-g xxii ^2. 
 
.] TOO LATE. 
 
 and be going: as we are reading the words of One who 
 never speaks in sarcasm, we must conclude that here, 
 as everywhere. He is teaching something by this seeming 
 discrepancy between the two parts of the sentence — 
 something which it becomes us reverently to study and 
 humbly to learn. 
 
 And we shall find the lesson a very sad one. God 
 grant that we may not have to receive it, now or at any 
 time, as applicable, in its deepest sadness, to ourselves ! 
 
 The Disciples were about to enter into temptation. 
 Satan, as they had been warned at the Table, had desired 
 them, had demanded or begged^ them — even as of old 
 he asked of God the holy Patriarch ^ — that he might sift 
 them as wheat. For the enemy too, like Christ^, has his 
 winnowing-fan : and that which in God's hand is trial, 
 is in the devil's hand temptation. Who has not known 
 it? that searching, piercing, exploring process, by which 
 sin finds us out, and compels us to show, in shame 
 perhaps and ignominy, the inherent weakness of the 
 creature, the absolute nothingness of the fallen ? It was 
 so with the Disciples that night. They were to be 
 explored, put under the devil's winnowing-fan, that he 
 might separate chaff from wheat, and show them what 
 they were. 
 
 Christ had warned them. Again and again He had 
 told them what that night was to be to them. And now, 
 withdrawn with them, in that night scene, in that lonely 
 garden, He had impressed upon them again and again 
 
 ^ Luke xxii. 31. ^ JqI^ j_ j^^ jj. ji. 2, 6. 
 
 3 Matt. iii. 12. 
 
 B2 
 
TOO LATE. [lect. 
 
 the necessity of wakeful prayer. There is a watching, 
 
 there is a praying, ahvays seasonable : there is also a 
 
 special watching, in the prospect of special trial : and 
 
 here Christ Himself bids them practise it. They fail. 
 
 They suffer the weakness of the flesh to prevail over 
 
 the willingness of the spirit. They sleep while Christ 
 
 watches. They suffer Him to come to them in vain, twice 
 
 over, to summon them to duty. The first time, and 
 
 again the second time, He finds them sleeping. When 
 
 He comes the third time. He says not, Watch a?id p?'ay — 
 
 He says, 
 
 Sleep on now, and take your rest. 
 
 We see what He means. He means, // is too late now. 
 The opportunity is lost and gone. The time for watch- 
 ing and praying is over : you have let it escape you. 
 You may as well sleep notv: alas! there is now 7iothing 
 to he done: you nuLst noio enter., as you may., into tempta- 
 tion: it must wrap you all round, you must breathe it, 
 you must have it as near you as the light and air: all 
 unai'med, all naked and defenceless, because you would not 
 watch and pray, you must now resign yourself to the Ufi- 
 equal encounter, and take ivhat comes. Sleep on now, if 
 you can, and take your rest: the soul at least can sleep — 
 that is always possible: with sleeping souls then, if in 
 waking bodies, rise, and meet the foe! 
 
 If this be the true account of the Avords as first 
 spoken, we shall readily think of Avays in which they 
 come home to us. 
 
 I. They have a direct bearing upon the whole sub- 
 ject of Temptation. Is there one here present who scoffs 
 
I.] TOO LATE. 
 
 at the word temptation? Has the infideHty of the day 
 infected you with doubts as to the existence of an evil 
 spirit? Have any of us asked the caviller's question, 
 How can the devil tempt? h*w can one spirit have 
 access to another spirit, so as to breathe a thought or 
 arouse a purpose of evil? 
 
 Even you will scarcely doubt the existence of human 
 tempters. What foul sin done upon this earth has not 
 been suggested, has not certainly been prepared for, by 
 what we call, speaking very generally, infliiaice — the 
 flowing in, that is, of something which was once without 
 the man — not his own originally, but another's? Of all 
 ruined lives, of all corrupted destroyed souls — alas ! you 
 know that they are many — which has been ruined, spoilt, 
 destroyed, quite alone, quite of itself? Which is not at 
 least as much a victim as an agent in the ruin? Mind 
 has acted upon mind, spirit upon spirit : in some myste- 
 rious manner, soul does touch soul, for good or for evil : 
 there is some attraction, some magnetism, some spell 
 and fascination, between being and being, quite apart — 
 in many cases, quite apart — from the body: in ten thou- 
 sand instances this out-flowing and in-flowing, this effluence 
 and this influence, is altogether mental : it helps me to 
 realize what Scripture says of our wrestling not against 
 flesh and bloody but against evil spirits: tenants of the 
 air St Paul calls them\ as though to guard us against 
 a fatal security — as though to warn us that they are as 
 near to us as the air we breathe — as near and as impal- 
 pable too! 
 
 ^ Compare Eph. ii. 2. vi. 12. 
 
TOO LATE, [lecT. 
 
 But for the present purpose it is enough if we draw 
 even upon the experience of human temptations. Even 
 those trials which the disciples were to undergo that 
 night of the Passion — those which Christ spoke of as 
 coming upon them from the devil — even these came 
 through human agencies : the maid who kept the door was 
 a human tempter when she said to Peter, Thou also aj't 
 07ie of them: it was under that temptation that Peter 
 fell, and the influence which made it a temptation was 
 subtler and more spiritual than the form. So it is with 
 our temptations. They too come to us, in large part, 
 through human beings. Let us think of these. 
 
 We are warned to expect them. No man passes 
 through life — no man passes into life — without encounter- 
 ing temptation. If not of this kind, then (for that very 
 reason) of another kind; just because the disposition 
 makes that a temptation, when this would not be. To 
 all therefore, Christ says — to all, young and old — to all, 
 rich and poor, one with another — Watch and pray, lest 
 ye e?iter into temptation. Temptation is a peril. It must 
 either be great suffering — it is so to those who overcome 
 — it was so even to Christ — He, it is written, suffered being 
 tempted^ — or worse. Temptation yielded to, temptation 
 victorious, is sin : and sin, when it is finished, brings forth 
 death^. Therefore Christ, who loves us, and who came 
 to save, bids us to watch and pray lest we enter into 
 temptation. 
 
 This, beforehand. The traitor was not yet in sight 
 with his band and his weapons. The High Priest's 
 1 Heb. ii. i8. ^ James i. 15. 
 
I.] TOO LATE. 
 
 servants, who were to be the human tempters, were 
 themselves sleeping unconscious. This is the time for 
 watching and praying. Before the temptation comes. 
 Mark that well. It is the moral of the whole. Some 
 will pray, or think that they pray, as they enter into 
 temptation. And Prayer is good at all times. But, re- 
 member, there is a prayer which comes too late : there 
 is a prayer which even contradicts itself in the asking : 
 there is a prayer which asks to be kept safe under a temp- 
 tation which we are going in quest of. That is not the 
 watching and praying of which Christ speaks. To be 
 of use, prayer must precede temptation; must arm and 
 fence the man who is to be tempted, with mat whole 
 armour of God, one part of which is Fraying always^. 
 The man who earnestly puts himself into the hands of 
 God betimes in the morning; the man who strives to 
 maintain throughout the day the spirit of wakefulness 
 and upward-looking; he is the man who will be kept in 
 that hour of temptation which shall come on all the world^: 
 he is the man who, whether his Lord come late or 
 come early, shall be found, when He cometh, watch- 
 ing, and therefore blessed. 
 
 But if we will not pray before temptation; if we will 
 rely upon good intentions, which are unstable as water ; 
 or upon a probable freedom from temptation, which may 
 or may not be to-day, and which cannot be ahvays ; then 
 there comes a moment, at which Christ Himself must 
 look upon us and say, Too late. Sleep on now, and take 
 
 1 Eph. vi. 18. 2 Re^.^ iii_ 10. 
 
8 TOO LATE. [lect. 
 
 your rest : the enemy is tipon you now^ and only they shall 
 stand who were armed in the armour of God befo7'ehand. 
 
 There is a prayer, there is a watching, which comes 
 too late in reference to temptation. He who would not 
 obey Christ's call, when He came, twice over, to bid 
 him watch unto prayer, must expect to have the words 
 spoken to him, when temptation itself is upon him. You 
 may as well sleep on no7u and take your rest. Now you 
 have entered i?ito temptation. The very atmosphere is charged 
 with it. It enters at eye a?id ear, it enters at nostril and 
 mouth. You are an infected man. The prayer which would 
 rise from you now, like Peter's prayer in the High Priesfs 
 kitchen, is foul with the poison which you deprecate. Too late 
 — too late. The only chance for you now is through repefif- 
 ance, through hitter tears and agonized recollectio?is. When 
 thou art converted — then, not before — when thou art con- 
 vei'ted, strengthen thy brethren. 
 
 2. Sleep on now, and take your rest. The words have 
 a meaning also, as respects Opportunity. The oppor- 
 tunities of life are many. Life itself is a wonderful 
 thing: not least in this — in its opportunities. O how 
 much may we do, the least of us, in this our day! Show 
 me the man, the woman, the child, who has no influence ! 
 I shall ask many questions before I believe that there is 
 one such ! There are parents, perhaps, here to-night 
 who would not have been here but for their children! 
 Christ says to each of us, in reference to opportunity, 
 Watch and pray. Are we willing? Who has not slept, 
 in this matter, when he ought to have been waking.^ 
 Who has not suffered minds, characters, lives, souls, to 
 
TOO LATE. 
 
 escape from that influence for good which he himself, 
 small as he is, might have exercised? Who has not 
 cause to reproach himself, when he compares that which 
 he has done with that which he might have done, in this 
 one matter — of opportunity ? 
 
 God gives us all a multitude of opportunities, and 
 with respect to all He says to us, Watch and pray. 
 Occupy till I come. We will not. We never see, never 
 feel, the sacred aspect of these things. Each opportunity 
 as it is towards God, is also, as towards man, a possibility 
 of selfishness. There is not a relation in which we stand 
 one to another, which may not be taken as a selfishness 
 and refused as an opportunity. One by one, these are 
 withdrawn. He who once said. Watch and pray ^ says 
 at last. Sleep on no7v, and take your rest. 
 
 It is so with us, when we stand by the open grave, 
 and lay in it, to be no more seen, the body of father or 
 mother, of wife or child or friend. Ill used or well, the 
 opportunity is gone by. We can do no more now, for 
 ever, in reference to that relationship. I find it hard to 
 conceive of that loss, of that severance, of that bereave- 
 ment, of which this is not the chief ingredient of the 
 bitterness. Sleep on Jioiv, sleep for ever, so far as re- 
 gards that friend, that living soul, which was once so 
 much to thee. No more can be done now, nothing ever 
 again, to soothe one aching of that heart, or to slake one 
 thirsting of that soul. That parent who was so often 
 vexed and grieved by thy coldness, by thy unkindness, 
 by thy disobedience, can never henceforth know thee as 
 a strength or a consolation. That companion, dear to 
 
TOO LATE. [lect. 
 
 thee as thy soul, and, alas ! not more regarded ; neglected, 
 like that, as to all interests which can survive death ; 
 cheated, like that, of all influence which God claimed 
 from thee towards him, and now finally buried out of thy 
 sight — concerning him too the words are sadly, fright- 
 fully true for thee. Sleep on now, sleep for ever, and take 
 thy rest. Too late, too late — alike the warning which 
 might once have repelled from evil, and the persuasion 
 which might have attracted towards the thing that is 
 good. 
 
 So is it with regard to all the several opportunities 
 of which life is made up. There is a time during which 
 to watch and pray is to be safe, to be useful, to be 
 happy : there is a time also, in each instance, when we 
 might as well sleep on and take our rest. Such an oppor- 
 tunity is Education ; in the more limited sense, in which 
 it means the training of the youth; and in the larger 
 and more extended sense, in which it includes the whole 
 discipline of a Hfetime. Such an opportunity is the 
 possession of a Ministry, of a Church, of a Bible, of a 
 Gospel. God gives us each for use : Christ says to us 
 concerning each one. Watch and pray. No one of all 
 these can last for ever. A pure and vigorous Ministry 
 seldom lasts in one Parish beyond a generation : the 
 Bible lasts, the Gospel lasts, but not the possessor, not 
 the user : upon him lies the responsibility of wakeful 
 listening, of deep pondering, of anxious profiting; for 
 soon must the one charge be exchanged for the other — 
 Watch ajid pray for Sleep on now and take thy rest. 
 
 How will the recollection of each day's neglect, of 
 
I.] TOO LATE. II 
 
 Bibles unread and Sacraments despised, of every Sermon 
 heard idly, heard contemptuously, heard in vain, arise 
 as if from the dust to reproach and trouble us! How 
 shall we wish, vainly wish, that again we might hear, if 
 so be we might yet awaken, ere it be too late, from the 
 death of sin to that life of righteousness which is the life 
 of God! 
 
 3. Sleep on naiu, afid take your rest The saying 
 which is so true and so solemn as to the several oppor- 
 tunities which God here gives us, is not less so in its 
 bearing upon that total sum of all opportunities, which 
 is the Life. 
 
 Suppose the day at last come, which is to take us 
 from among the living. 
 
 How often has Christ said to us, while we were still 
 in the body. Watch and pray! How often has Christ 
 come back to us, as it were, from His mediatorial work 
 — from that business of His Father, that office of Redemp- 
 tion and Mediation, of which He spoke, in early Boy- 
 hood, as (in one part or another) His natural, His 
 necessary occupation' — to arouse us from our sloth and 
 lethargy and earthly-mindedness by the question. Could 
 ye not watch with me one hour — not even that one brief 
 hour, as it will hereafter seem to us, during which we 
 were bidden by Him to tarry here below and share His 
 sorrow? Often has He come and asked us this ques- 
 tion. He has come in blessing, in the hour of joy and 
 gladness, bidding us not to forget the Benefactor in the 
 gift. He has come in sorrow, He has come in distress, 
 ^ Luke ii. 49. 
 
12 TOO LATE. [lect. 
 
 He has come to us in bereavement — if by any means 
 He might hghten our eyes that we sleep not the sleep 
 of deaths He has come, and He has questioned us, in 
 the still small voice of conscience and of the Spirit : He 
 has come in the chastening of night, and in the solemn 
 grandeur of the mid-day — He has come in this form and 
 in that. He has come as the Crucified One, He has come 
 as the Risen, He has come as the Refiner and the 
 Purifier', He has come as the Rebuker and as the Judge: 
 always with this intent, that He might impress upon 
 us the duty of watching and the blessedness of prayer — 
 that He might make us willing to take upon us His easy 
 yoke, and to learn of Him the blessedness of His own 
 Spirit. He has come, and we could not always be un- 
 conscious that He was near and that He was speaking. 
 We might have seen, had we looked, that His counte- 
 nance was sad for us and His soul sorrowful : He came 
 to us from an intercession which cannot be joyful, while 
 it is offered for souls still sorely jeopardized and (worse 
 yet) unconscious still or still reluctant He stood, and 
 He pleaded with us concerning His sufferings ; reminded 
 us of His Agony, His Cross, His Passion, His Grave ; 
 pleaded with us, by the argument of these things, that 
 sin must be ruin, that its wages must be death. And 
 we would not hear. We thought that an hour or two 
 could not matter ; that life was long before us, and that 
 either God would not be extreme to mark misdoing, or 
 else (more wicked thought still) that that blood of which 
 Christ spoke to us could easily wash it out. And thus 
 1 Psalm xiii, 3. ^ ^jal. iii. 3. 
 
TOO LATE. 13 
 
 we procrastinated : we dallied with Christ : we parleyed 
 with the tempter : and though Christ came back once 
 and again to us, He still, still, found us sleeping. 
 
 We were sorry to sleep — we thought so. And He 
 seemed half to understand it. He was willing to believe 
 that, though the flesh was weak, yet the spirit, surely, 
 was ready : for He knows our franie, and He re7?ie7nbers 
 that we are but dust^. We turned His gentleness. His 
 long-suffering. His great patience, into an excuse for 
 further trifling, for contimiiiig in sin (though we called it 
 not by that name) — we slept on, still slept, with Christ 
 in sight, Christ in His agony, Christ on His cross, Christ 
 in His glory. 
 
 There is an end to these things — or Christ would 
 not be true. There is an end. We know one part of it 
 — the outward part : the fact of death, and its nearness, 
 and its universality: we see one another die, we expect 
 to die — we say so, we know it — yet we sleep on. 
 
 When Christ at last comes — the third time, the Gospel 
 story, which is also a Gospel parable, calls it, but, as con- 
 cerning the thing signified, rather for the thousandth, the 
 ten thousandth time — and finds us still sleeping ; then He 
 is compelled to say — else He could be trifled with, else 
 He were not God, He were not the Judge, He were not 
 the Faithful One and the True — He is compelled to say, 
 Sleep on now, and take your rest. The time is gone by. The 
 harvest is past, the summer is ended, and we are not saved ^ 
 Sleep indeed, rest, is not the word for that which comes 
 after death to the impenitent and the unsaved — any more 
 ^ Psalm ciii. 14. - Jer. viii. 20. 
 
14 TOO LATE. [lect. I. 
 
 than it was the real thing to which the disciples were 
 called, when it was said to them in the same breath, 
 Rise and be going — the traitor is here 1 It is the language 
 of sadness, of hopelessness, of despair : it is the Too 
 late of a lost life — the Too late, too late, of a boundless 
 eternity. 
 
 God grant us all grace to awaken this night to reflec- 
 tion, to penitence, to newness of life! By Thy Cross 
 and Passion — by Thy precious Death, by Thy glorious 
 Resurrection — in all time of our tribulation, in all time of 
 our wealth, i?i the hour of our death, in the day of our 
 judgment — 
 
 Good Lord, 
 
 Good Lord, 
 
 deliver us I 
 
 Sunday next before Easter, 
 Ma7'ch 21, 1869. 
 
II. 
 
 THE DIVINE SACRIFICE AND THE 
 HUMAN PRIESTHOOD. 
 
 Hebrews x. 19 — 22. 
 
 Having therefore, brethren, boldness to enter into the holiest 
 by the blood of Jesus, by a new and living way, which 
 He hath consecrated for us, through the veil, that is to say. 
 His flesh; and having an High Priest over the house 
 of God; let us draiu near with a true heart in full as- 
 surance of faith, having o?ir hearts sprinkled from an 
 evil conscience, and our bodies washed with pure water. 
 
 Surely this passage is the very key-note of the thought, 
 and feehng, and worship too, of Passion Week. We can- 
 not wait for it till Good Friday, when we shall read it in 
 the Epistle: we must go for it now. For what is our one 
 risk, our one fear and peril, in the celebrations, at once 
 mournful and consolatory, which have gathered or are 
 to gather us from so many homes and occupations at 
 this holy season? Is it not this? lest we should look 
 upon the Agony, and the Passion, and the Cross, and 
 the Grave, with sadness indeed, with grief, almost with 
 horror, for the suffering endured, for the wrong done, for 
 
1 6 THE DIVINE SACRIEICE [lect. 
 
 the holy soul wrung, and the Divme Man outraged — 
 but without takuig it home to ourselves either in its 
 cause or in its consequence? lest we should gaze upon 
 the spectacle and shut our eyes to its deep mystery, to 
 its solemn admonition, to its healing comfort; saying 
 indeed, Was there ever sor?'oiu like unto this sorroivl but 
 failing to ponder the accompanying question, Is it nothing 
 to you i all ye that pass by^ ? 
 
 Now the text tells us that that sight of anguish and 
 shame was something, is something, to each one of us; 
 more than any other event that ever took place upon 
 the earth; more real, more concerning, more vital, to 
 each one here present, than any most bitter, most joy- 
 ous experience, that ever changed a life or reversed 
 the destiny of a soul. If we can only enter into this 
 one exhortation, we shall find Passion Week not a form 
 but a substance, and we shall go forth from it servants 
 and soldiers of the Crucified One, no longer in name 
 only, but in deed and in truth. 
 
 The Epistle to the Hebrews may be described as the 
 Gospel of the Old Testament. It teaches us how every 
 act of God from the beginning of time had a direct view 
 to Christ; how the Law itself, in its most obscure, least 
 spiritual, most ceremonial parts, was a very Gospel writ- 
 ten beforehand in type and shadow, quickening a hope 
 afterwards to be fulfilled, and bearing witness to the pro- 
 found maxim of St James the Lord's Brother, Known 
 unto God are all His works from the beginning of the 
 world ^. 
 
 1 Lam. i. 12. 2 ^^ts xv. i8. 
 
II.] AND THE HUMAN PRIESTHOOD. i 7 
 
 The Epistle had, like every Book of Scripture, a di- 
 rect practical object for those to whom it was sent. A 
 tremendous crisis was at hand for its first readers. The 
 stroke of Divine Providence, acting (as usual) through 
 human agency, was about to fell to the ground the 
 sturdy oak of Judaism, to level the altar of its sacrifices, 
 and to render the Levitical worship henceforth an im- 
 possibility for the Israelite. When that time came, 
 would the Hebrew Christian — this was the question — 
 accept the Divine omen? Would he see God's hand in 
 this demolition of what was once God's handy work? 
 Would he be willing to give up his country for his faith, 
 and the strong tie of Patriotism for the one strunger ob- 
 ligation of fidelity to his Spiritual King? 
 
 This Epistle came to him, on the very eve of this 
 terrible choice and crisis, to echo in his ears the mo- 
 mentous word — 
 
 Christ is all! 
 
 He is more than created Angel, He is more than human 
 Lawgiver or Mediator, He is more than mortal Priest 
 or Intercessor — He is more than Tabernacle or Temple, 
 He is more than Altar or Mercy-seat, He is more than 
 Offering or Sacrifice : having Him, you are rich in desti- 
 tution; losing Him, you may get all and have nothing: 
 follow Him, He is your Saviour; cleave to Him, He is 
 your Life. 
 
 With the first words of the text, the Apostle, leaving 
 doctrine, enters upon its application. He has dwelt 
 upon the everlasting tenure of Christ's Priesthood, and 
 contrasted it with the transferable, everchanging priest- 
 
 H. s. c 
 
THE DIVINE SACRIFICE [lect. 
 
 hoods of dying men . He has dwelt upon the place of 
 Christ's ministration, not an earthly tabernacle, but the 
 very Presence of God in Heaven. He has dwelt upon 
 the intrinsic value of Christ's Sacrifice, as needing, as 
 capable of, neither repetition, nor addition, nor fulfil- 
 ment, inasmuch as by it, once offered, He has perfected 
 for ever thei7i that are sanctified^. 
 
 And now, by a striking and even startling adaptation 
 of his argument, he proceeds to say this — 
 
 In virtue of the one Divine Sacrifice, you too are 
 Priests. You also, the whole body of common Chris- 
 tians, are an holy priesthood, ordained to offer up spiritual 
 sacrifices'^. More still than this. Each one of you is 
 not only a subordinate Priest, like those of the Levitical 
 order, occupied in certain ministrations about the Taber- 
 nacle and the Altar, yet excluded from its highest office 
 of all, and from its innermost and most sacred shrine : 
 each one of you is, in his own person, a High Priest ; 
 each one of you is called to do in his own person a 
 thing which, under the Law, only the one High Priest was 
 permitted to do — to take with him, not in his hand but 
 in his heart, the blood of the one all-availing Sacrifice, 
 and, in virtue of this passport, to penetrate through the 
 veil, into the immediate Presence of God Himself, with 
 a true heart, and in ftdl assurance of faith. 
 
 To understand this precept thoroughly, we must go 
 back to the Book of Leviticus, and td the ceremonies 
 of the great Day of Expiation on the loth day of the 
 yth month ^ 
 
 ^ Heb. X. 14. - I Pet. ii. 5. ^ Lev. xvi. i, &c. 
 
II.] AND THE HUMAN PRIESTHOOD. 19 
 
 That was the one only day of the whole year, on 
 which any human eye or foot was suffered to pass within 
 the mysterious veil which hung between the two cham- 
 bers of the Tabernacle. 
 
 On that day the High Priest alone, in garments of 
 solemn humiliation, was directed to enter twice within 
 the dividing curtain, first with the blood of a sin-offering 
 for himself, and then secondly with the blood of a sin- 
 offering for the people. On that one only day of all the 
 year, he, alone of his generation, saw the Holiest Place of 
 all, in which stood the Ark with its contents — the actual 
 Decalogue, the Ten Words of God's commandment, graven 
 on tablets of stone — and a few other wonderful records 
 of the sojourn of Israel in the wilderness* ; records of 
 unbelief and murmuring, changed by God's power into 
 memorials of His Omnipotent grace and presence. 
 
 The Apostle tells us that all this minuteness of ordi- 
 nance had a meaning. I myself find it easier to believe 
 that it had a meaning than that it had none. If God 
 had anything at all to do with that first Dispensation, I 
 can more readily suppose that He arranged it with a 
 view to something than with a view to nothing. If the 
 blood spoken of was a type of Christ's Blood, and if the 
 Holy of Holies was a type of God's Presence in Hea- 
 ven, there is a warrant, at once, for many things which 
 otherwise I might have thought trivial or arbitrary. 
 
 • The Apostle says that it was so. The Holy Ghost, 
 he says, this signifying' — the Holy Ghost, with whom it is 
 equally easy to teach by word or by sign, designing to ex- 
 
 1 Heb. ix. 4. 2 Heb. ix. 8. 
 
 C 2 
 
20 THE DIVINE SACRIFICE [lect. 
 
 press this, by a visible token, to a carnal and unspiritual 
 age — that there was a difficulty, an obstacle somewhere 
 to the free access of the sinful to the Holy One ; a diffi- 
 culty and an obstacle which must be allowed to press 
 heavily for a time upon the conscience and heart of 
 mankind, until in due course God should explain Him- 
 self, and teach a desiring but excluded soul how to seek 
 Him acceptably— how to find access, and how to main- 
 tain the access once found, to the Presence and Mercy- 
 seat of its God. 
 
 And now God has explained Himself. 
 
 Is it possible that there is any one person here pre- 
 sent who does not care to be told how he can draw nigh 
 to God? I trust not ! Is not this the thing which 
 presses upon the soul of a sinner — and there is Jio man 
 who siimeth not^ — how he can get through that Veil, that 
 heavy massive curtain, which hangs between him and 
 the pure Heaven where God is ? 
 
 You have heard and read, again and again, in the 
 Gospel History, how that very curtain, or its successor 
 in the restored Temple, split of its own accord from top 
 to bottom, at the moment of Christ's last breath ; how, 
 just when Jesus was saying, with a loud cry, Father, 
 into Thy ha?ids I comnmid my spirit^ the veil of the 
 temple was rent in twain from the top to the bottom. 
 I can believe that. That sign was just what ought to 
 have been, if Moses wrote of Christ^, and if the Law 
 was in any sense the schoolmaster to the Gospel ^ And 
 here the Apostle to the Hebrews interprets for us that 
 rent veil ; telling us what it meant, and how to use it. 
 
 ^ I Kings -viii. 46. ^ John v. 46. ^ Gal. iii. 24. 
 
11. J AXD THE HUMAN PRIESTHOOD. 2\ 
 
 Having therefore., brethren., boldness to enter into the 
 holiest by the blood of Jesus. 
 
 Boldness., he says. Not audacity, but confidence: that 
 freedom and frankness of utterance which a slave has 
 not before his tyrant, but which a dutiful subject, a re- 
 spectful servant, a loving child has before his Sovereign, 
 before his Master, before his Father. That freedom of 
 speech which springs out of reverence and gratitude and 
 love combined; which hides nothing, because all is 
 known, and because the worst that -can be told only 
 makes the speaking more needful and the confidence 
 more blessed and more assured. Have you some secret 
 upon your soul — something which you would not breathe 
 to your nearest and your most dear ? O get rid of it as a 
 secret, by breathing it into the ear of Him who is at 
 once Omniscient — aware of it already — and yet tenderly 
 loving, and yet strong to save ! 
 
 Boldness for the entering of the holiest. That veil 
 which kept out all inferior Priests, even those who light- 
 ed the lamps and changed the shewbread — that veil 
 which excluded even the High Priest every day of the 
 year save one — need not keep out you. Under Christ, 
 you, Christian man, Christian woman, are your owii 
 High Priest. Push aside the dividing Veil, and enter. 
 
 But what shall you take with you? The High Priest 
 must take with him the incense beaten small, and the 
 censer of coals from the great brasen altar. He must 
 take with him also — that he die not^ — the bowl of 
 
 ' Lqv. xvi. 13. 
 
2 2 THE DIVINE SACRIFICE [lect. 
 
 blood from the bullock and the goat of the sin-offering. 
 What must you take ? 
 
 You are to enter by {in) the Mood of Jesus. I know not 
 how we could have had more strongly impressed upon us 
 the solemn, the august importance of that amazing act 
 of Sacrifice, by which our Lord Jesus Christ gave Him- 
 self for the sins of the world. Whenever we use our 
 sacerdotal privilege of entering God's Presence, we must 
 do so i7i the blood of Jesus — on the strength of what He 
 has done for us — in virtue of His Death. O, while God 
 speaks of it in this way, I can be content to wait ! Per- 
 haps we shall know — or perhaps we shall never know — 
 exactly how Christ atoned. Meanwhile, I shall be care- 
 ful to take with me the Blood ! I will not risk rejection, 
 I will not incur the charge of presumption, by pushing 
 aside that Curtain till I am sure that I have the Blood — 
 that is, except in firm reliance upon the Atonement, 
 mysterious yet necessary, of our Lord Jesus Christ. I 
 do not see that God explains to me, or that God will 
 blame me for not understanding without Him, exactly 
 how the Death of Jesus Christ atoned for my sin : but I 
 do see that He everywhere speaks of it as something 
 real, something which He expects me to rely upon, even 
 because He Himself has revealed it to me. 
 
 I hold in my hand the bason of sacrificial blood — in 
 other words, I have in my heart a firm reliance upon 
 what Jesus Christ did for me, in bearing my sins — I 
 approach the Veil — how ? 
 
 The Apostle says. By a new and a living way which 
 Christ consecrated for us. Every step is on holy ground. 
 
AND THE HUMAN PRIESTHOOD. 23 
 
 And that ground which is all holy, because it is all God's, 
 needs a special consecration and dedication for the sin- 
 ner. Heaven itself, we read in the 9th chapter, though 
 pure in itself, as being God's Presence, yet needed a 
 relative purification', that is, a consecration for man's 
 entrance : therefore not only the end, but the way, was 
 all dedicated for us and inaugurated by Jesus Christ : 
 each step of the first approach, and each step of each 
 day's approach, to God's Mercy-seat, must be taken on 
 the strength of what Christ has done for us. The way by 
 which we draw nigh is also a nciv way; not the old way 
 of forms and ceremonies, but a spiritual way, paved in the 
 heart, and issuing in God's Presence. And it is a livhig 
 way; one in which dead victims are valueless as dead 
 works ^; one in which nothing avails but the offering of a 
 life — Christ's life first, our life afterwards and for ever. 
 
 Now this way — this new and living way — I want to 
 find, I want to keep it : in which direction does it lie? hov/ 
 can I make sure of entering upon, how of keeping it ? 
 
 See you that Veil — that Curtain, of which we have 
 said so much — hanging there, not outside the first door — 
 you have passed inside that — but between the two cham- 
 bers of the Tabernacle? Yes : — What is that Veil? It 
 is, the Apostle says. His flesh; the human nature of our 
 Lord Jesus Christ. 
 
 O, how much do we owe to the Incarnation of Jesus 
 Christ ! What a vague, impalpable, intangible thing, to 
 the carnal, unspiritual, fallen man, is the pure and glo- 
 rious Divinity ! No man^ Scripture says, hath seen 
 1 Heb. ix. 23. 2 \\Q\i^ ix. 14. 
 
24 THE DIVINE SACRIFICE [lect. 
 
 God at any time\- no man^ Scripture says again, hath 
 seen or can see Him^: we know that He is, and that He 
 is great and good and Omnipotent and Omnipresent — 
 but what of that? I am not great and good — how can I 
 draw nigh to Him ? 
 
 Well then, God knew this difficulty, this inaccessibili- 
 ty of the Infinite to the finite — and what has He done ? 
 Look again at that Veil. You may think that it divides, 
 but it really forms a link between you and your God. 
 That Veil, that Curtain, is the Humanity of Jesus Christ. 
 He took our nature upon Him, that in it He might feel, 
 that in it He might be tempted, that in it He- might 
 sufi'er, that in it He might die. Draw nigh to Him in 
 it — approach the Veil which is His Flesh, and you will 
 be at the very door, at the very entrance, of the Heaven 
 of the Invisible and the Self-existent. Push aside that 
 Veil — or rather, enter through it, through Jesus Christ 
 as made for you very Man — and you are in God's Pre- 
 sence at once. That august shrine and presence-cham- 
 ber, which only one man could see in each generation — 
 he only once a year, he only in figure and type — you 
 can enter, not familiarly indeed yet boldly, without con- 
 cealment, without a secret, as often as you will, in the 
 Blood of Jesus, and through the Veil which is His Flesh. 
 
 I said indeed that every Christian man is a High 
 Priest. It is so. The Apostle says this in plain words 
 here. But it is not that he takes Christ's place. He is 
 not his own High Priest in the sense in which Christ is 
 the High Priest of man. No. He takes Christ's blood 
 ^ John i. 18. ^ I Tim. vi. 16. 
 
I I.J AXD THE HUMAN PRIESTHOOD. 25 
 
 with him when he goes in. So far Christ is the Victim, 
 
 the Sacrifice, once offered, never again to bleed or suffer 
 or die, long as the world stands, long as eternity en- 
 dures. But the 2ist verse says this : — You are not inde 
 pendent High Priests, even with the Sacrifice, even with 
 the Blood. No, you have still a High Priest — or rather, 
 a great {inighty) Priest — over the House of God. Ill were 
 it for us if it were not so ! Even the all-sufficient Sa- 
 crifice would be none, unless the Divine Victim lived, 
 unless the Divine Victim were also the Immortal Priest. 
 It is the Life after death which gives efficacy even to the 
 Death. It is the presence of the mighty Priest in Hea- 
 ven which makes the entering of the Holies possible for 
 man below. Christ the Sacrifice is also Christ the Priest, 
 Christ the Intercessor, and Christ the Life. 
 
 O, my brethren, we are well equipped and furnished 
 for the Divine life proposed to us. Then let us dra^u 
 near. The original says, Let us keep drawing near. It 
 is not one act to which we are called. It is a repetition, 
 it is a perpetuity, of acts of approach. This is our 
 life. To be always drawing near. In acts of worship — 
 of public prayer and praise, and edification and commu- 
 nion. But not thus only. This House of God — beauti- 
 ful, majestic, august as it is — cannot supersede the more 
 spiritual one. The heart is the shrine. There, then, let 
 us be drawing near. In the ei'ening^ and morning., and at 
 noon-day, will I pray ^ and that instantly^. And at spe- 
 cial times and seasons also. When I am in heaviness, 
 in loneliness, in sorrow. When I feel myself neglected, 
 1 Psalm Iv. I 7. 
 
26 THE DIVINE SACRIFICE [lect. 
 
 outcast, spurned by those I love, then let me draw near 
 to One who never despises. And when the tempter is 
 very near to me — when I hear his footstep, when I feel 
 his breath, when he whispers to me, // is written^ — Thou 
 shalt not swely die^ — then let me draw nigh. Satan never 
 passes that Veil, which is the Flesh of Christ. He re- 
 members too well, too vividly, what he suffered from it 
 once below : the bruise in his head^, once received from it, 
 is never forgotten. Take the Blood, go within the Veil — 
 Satan will not follow you. And when death approaches, 
 O, then — then more literally, then above all — draw near 
 with a true heart, and you shall find rest for ever. 
 
 Yes, with a true heart — that there must be — and also 
 a full assurance of faith. Of course you cannot go 
 through that Curtain, unless you have the Blood with 
 you, unless you know what the Veil is, unless you be- 
 lieve Who dwells within. But perhaps you have not this. 
 You are a timid doubting person. You have a spark of 
 faith — you can say, To whom else shall I go 2 — but you 
 have no conviction, no confidence, nothing to be called 
 full assurance. O, my brethren, it is a great mercy to 
 know that Jesus Christ breaks not the bruised reed, 
 quenches not even the smouldering fiax'^. I never heard 
 of any one whom He shut out. He judges of Faith, not 
 so much by what a man feels, as by what he does. If 
 He sees a man trying to get to the Veil, making for the 
 Veil, however tottering or vacillating be the steps, He 
 never repulses, He never pushes him aside ! Desire to 
 get through the Veil, resolve to get through the Veil — 
 1 Matt. iv. 6. 2 Qgn_ jjj^ 5^ 3 Qg^. iii. 15. * Matt. xii. 20. 
 
n.] AND THE HUMAN PRIESTIIOOD. 27 
 
 and you have faith enough for acceptance, enough for 
 safety, if not enough for happiness or for triumph or for 
 transport ! 
 
 Just two words more. 
 
 We have spoken of the Christian as a High Priest. 
 The Christian Hfe is that — the hfe of one of God's dedi- 
 cated, set-apart, consecrated ones. There are two parts 
 in that consecration. There were two parts in the Aaronic 
 consecration'. The last words of the text express them. 
 There is first the heart sprinkled from — that is, so as to take 
 away — an evil conscieiice. What is an evil conscience? It 
 is a conscience all blotted and disfigured and distressed 
 by guilt unforgiven and by sin unsubdued. Y\'e cannot 
 separate these two things; though, theologically, they are 
 distinguished into the justifying and the sanctifying. 
 But we take St John's words very broadly when he says, 
 The blood of Jesus Christ His Son eleafiseth us from all sin. 
 We do not believe in a forgiveness which brings with it 
 no holiness. We do not believe in it because we see no 
 comfort in it, and because we are sure that God, who is 
 not mocked^, does not mock. Therefore we take the 
 blood of sprifikli7tg^, that is, the blood of Christ's Cross, 
 as carrying wuth it, in one, two virtues — the virtue of the 
 forgiving, and the virtue of the cleansing. Be sure, 
 where one is, there is the other. There may be a ghost 
 or a counterfeit of either alone : but where one is really, 
 there is the other. And surely, surely, it is well so ! 
 This makes the Gospel a sound, not a fantastic thing ; 
 a power and a life, not a jest and a mockery. 
 
 Then the High Priest has this first — the consecrating 
 
 ^ Exod. xxix. 4, 20. - Gal. vi. 7. ^ Heb. xii. 2^. 
 
2 3 THE DIVINE SACRIFICE, &^r. [leCT. II. 
 
 Blood. He believes in Jesus Christ, and is forgiven; he 
 believes in Jesus Christ, and is made clean. Comfort 
 him not — which is, in other words, delude him not — with 
 a forgiveness which is no sanctification, with a relief 
 from punishment, which is not also an escape from sin ! 
 
 And then, finally, there is the washing of the body 
 with the baptismal water. A light and easy thing in 
 these days ; when the little child, passive and unintelli- 
 gent, is brought, as of course, to the consecrating stream. 
 Not of course in old days ; when the Baptism of water 
 was oftentimes also a Baptism of blood. Therefore we 
 must see that the real thing go along, in us, with the 
 typical. We must see that the answer of a good con- 
 science follow, if it could not accompany, the putting away 
 of the filth of the flesh^ ; that ours be that mind of the bap- 
 tized, that penitent, that believing mind, without which 
 the water is a form, or, if not wholly a form, yet rather 
 a condemnation than a blessing ! 
 
 So let us keep our Holy Week, with thoughts alto- 
 gether sober and wholesome and solemn ! Let us try, 
 let us labour, let us watch, let us pray, that we may 
 draw out of this great, this awful commemoration its 
 deepest, highest, most spiritual good ; and so pass 
 through the Cross and through the Grave of Jesus, to 
 that blessed Easter, that glorious Resurrection-day, which 
 shall knit together all the redeemed in everlasting fel- 
 lowship and union before the throne of God ! 
 
 r Pet. iii. 21. 
 
 Monday before Easter, 
 March 22, 1869. 
 
III. 
 
 LOVE NOT THE WORLD. 
 
 I John ii. 15. 
 
 Love 7iot the world. 
 
 When St Paul said that by the Cross of Jesus Christ the 
 world was crucified to him a?id he to the worhV ; when 
 his Master said, summing up at its close the vhole work, 
 the whole achievement, of His earthly bemg, 
 
 L have overcome the ivorld' ; 
 this brief charge which I have read to you — 
 
 Love not the luorld — 
 was made by these utterances, not only a suitable text 
 for Passion Week, but also, rightly understood, the very 
 sum and substance of all that this sacred season has to 
 say to us in the way of doctrine., of reproof of correction., 
 of instruction in righteousness^. 
 
 Give yourselves, with me, my brethren, this night, 
 diligently to ponder, and earnestly to appropriate this 
 holy lesson of St John, 
 
 Love not the world. 
 
 The tone of the words is emphatic; and the sense, 
 on a first hearing, plain. 
 
 The IVorld—thQ Love of the World — the prohibition 
 
 1 Gal. vi. 14. 2 ^q\\xv xvi. 33. ^ 2 Tim. iii. 16. 
 
30 LOVE NOT THE WORLD. [leCT. 
 
 of the Love of the World — who does not apprehend, who 
 does not recognize, the thing spoken of, and the rule 
 laid down concerning it? 
 
 Christians all admit that to be worldly is wrong. To 
 call a man worldly is to reproach him. It is almost to 
 say that he is not a Christian. So thoroughly is the text 
 accepted as a principle, as a maxim, of the Gospel. 
 
 And yet how different, how opposite, are the senses 
 in which men have read, are reading, will to the end 
 read, this brief saying ! 
 
 The world — how vague, how dim, how capricious, our 
 idea of it ! How few mean by it their own world ! 
 
 And the love of the world — how far off from our- 
 selves do we place the sentiment expressed by it ! Into 
 how visionary a region do we dismiss the affection, the 
 attachment, the passion, to which alone we make the 
 term applicable! 
 
 And the prohibition, consequently — the saying, Love 
 not the world — Feel not this improbable affection for this 
 visionary thing — what has become of it, by this time, as 
 a reality for ourselves? Where is its bite or its sting for 
 the conscience of the most scrupulous? Who accuses him- 
 self definitely of its transgression, or knows in which di- 
 rection to set his face that he may keep it in the future? 
 
 Love not the woidd. 
 
 We have two words before us — the one constant in 
 sense, the other variable. What the World is, as St John 
 here uses it, demands enquiry: what Love is, needs none. 
 Love is a primary element of our being : there are not 
 even two kinds of it. It is the object, which modifies it. 
 
III.] LOVE NOT THE WORLD. 31 
 
 The love of Man and the love of God differ only in 
 the object. That love of the World, which is here for- 
 bidden us, is the same love, in the feeling and in the 
 heart, which, in other applications, is elsewhere com- 
 manded. The word is the same which, in its equivalent 
 rendering Charity^ gives the key-note to that most elo- 
 quent, most musical, of Scripture panegyrics, the 13th 
 chapter of St Paul's ist Epistle to the Corinthians. 
 Love not the worlds is, Have no charity for it. Feel not to- 
 wards it that feeling, cherish not towards it that mind, 
 which, towards other things or other persons, is the very 
 grace of charity : be not towards it longsuffering, be not 
 tolerant, be not hopeful, be not enduring^: cast it out of 
 your regard, out of your belief, out of your kindness, out 
 of your sympathy: make war with it, make no truce with 
 it and no covenant: take it for your foe, let your heart 
 have no pity for it, no forbearance, no charity. 
 
 We are driven back, then, to the question, what is 
 this Worlds which is to be the excepted thing, the one 
 excepted thing, from the universal duty of loving? 
 
 And it becomes the more necessary to ask this ques- 
 tion and to answer it, when we call to mind that this 
 very love, which is forbidden to us as Christians, is, in 
 name at least, the very love which God feels : for the 
 terms are the same, both one and other, in the two 
 Scripture phrases — God loved the world' — so loved that 
 He gave Christ for it; and, Love not the luorld — for if a?iy 
 man love the icwld, the love of the Fatha' is not in him. 
 
 There are two senses, and but two, of the term World 
 ^ See I Cor. xiii. 7. - John iii. 16. 
 
32 
 
 LOVE NOT THE WORLD. [lect 
 
 in Scripture, which could possibly come into competition 
 in connection with the text before us. Both are familiar 
 to the students of St John. 
 
 The first of these is, the Universe of created Being. 
 When Christ is said to come into the wo?'ld by Incarnation, 
 and when He is said to leave the world^ by Ascension, it 
 is in this meaning. He, the Divine Creator, was no part 
 of the Universe made. It was necessary that a link with 
 it should be found for Him, a connection which before 
 was not, when He took upon Him to deliver man. 
 That link was the Virgin Mother — the clothing with 
 man's flesh — the bringing into one Person with the Eter- 
 nal Godhead the mortal body and the reasonable soul 
 of a Man ; and in that flesh, and with that soul, submit- 
 ting to act, and submitting to suffer, as One who belonged 
 to, and was contained in, the world which Himself had 
 made. / came foi'th from the Father., and am come into 
 the world: again I leave the ivorld., and go to the Father. 
 The World., in this use, is the Universe of created Being. 
 
 Will the saying, Love not the worlds have an adequate 
 scope in this application ? 
 
 Something, certainly, it might teach us. Set not 
 your affection on things that are seen. The things 
 which are seen are temporal^. Grasp not with too eager 
 a hand, use not with too keen an enjoyment, that 
 universe of matter from which death must sever you — 
 which, for you at least, must perish with the using. 
 You cannot indeed too much admire, you cannot too 
 earnestly study, you cannot too minutely investigate, 
 1 Johnxvi. 28. 2 2 Cor. iv. 18. 
 
III.] LOVE NOT THE WORLD. 33 
 
 the wonders and glories of God's handywork ; you can- 
 not pursue with too resolute a step the turnings and 
 windings, the heights and the depths, of that mystery 
 of the Divine arrangement which we mean, or ought 
 to mean, by Nature : these things are all of God, 
 and He has revealed Himself in them. Yet even here 
 you tread, in some ways, on perilous ground. The love 
 of the Cosmos — the word is naturalized in English — 
 may become an idolatry. When you look up to the 
 sky, you may (as the Lawgiver wrote) be driven to wor- 
 ships. The observation of order may obscure the thought 
 of will. The student of Science may degenerate — he 
 need not — into a Materialist. The lover of l>uth has 
 sometimes — not because, we say, but although, he 
 was so — fallen into doubt or denial of the Truth. 
 The man whose soul demands a living God for his 
 Friend and for his Comforter has lost himself in that 
 dreary region of mechanical necessity in which life 
 itself is but the toiling, drudging bondslave of systems 
 which cannot feel and laws which cannot love. The 
 maxim, Love not the world., even if the world be 
 Nature, Creation as God made, the Universe as God 
 upholds it, says this at least to us, Love not so as 
 to forget L/im in it: see Him in all, a/id let the soul 
 kneel while the mind explores. 
 
 Or if ever, not through Science but from a simpler 
 motive still, you should find yourself clinging too tena- 
 ciously to the Universe of things seen; should be tempted 
 to say, as some beautiful natures have said, / cannot 
 
 ^ Deut. iv. 19. 
 11. S. D 
 
34 
 
 LOVE NOT THE WORLD. [lect. 
 
 bear to leave this bright zvor/d, with its skies a7id its 
 seas, its flowers and landscapes^ its glories and its 
 harmonies^ and to think of a state in which there shall 
 be nothing but the spiritual; then let St John's words 
 come into your heart with a truer and a more trustful 
 feeling: correct the love of the World by the thought 
 of the Mind which planned and the Power which 
 ordered it : wait for the unveiling of a scene fairer and 
 more beautiful and more satisfying still : say to yourself, 
 in words not more of soothing comfort than of con- 
 vincing truth, 
 
 O God ! O Good beyond coJ?ipare/ 
 If thus Thy meaner works are fair, 
 If thus Thy bounties gild the span 
 Of ruiiied earth and sinful man, 
 How glorious must the mansion be 
 Where Thy redeemed shall dwell with Thee! 
 
 Or if, yet once more, it be, not Nature, but human 
 affection, which binds you to the present; if your 
 thought is, What will that other world be to me, of 
 which it is written that thejx they neither marry nor are 
 given in marriage^, as though to bid us expect no special 
 ties, no individual recognitions, but rather one equal, 
 unselfish, self for getting affection in ivhich at present 
 I can see neither sparkle nor satisfaction ; if this be 
 the form in which the Cosmos binds you to the present, 
 and would forbid you to look either with longing or 
 with toleration towards that new heaveft and neiv earth 
 
 ^ Ivuke XX. 35. 
 
III.] LOVE NOT THE WORLD. 35 
 
 where'm dwellcth righteousness^^ then let the thouglit 
 come to you, Trust Il'un iv/io has done the greater to 
 do the less ; trust Him who has reopened to you through 
 the Sacrifice of His Son a lost Heave?/, to make that 
 Heaven satisfying and delightful : love not the world as 
 though it were your all; let Him who made, also fill, every 
 fart, every chamber, of your being: the things which are 
 seen, even in their highest height, are temporal ; the things 
 which arc not seen, the Cosmos that shall be, alone eternal'' . 
 
 Love 7iot the world, 
 
 St John himself shall interpret for us. Hitherto we 
 have recognized an inadequate, though not unjustified, 
 rendering of the precept before us. We could not, in 
 that which has yet been said, give its fullest force to 
 the Love not. Now we will give it its uttermost weight. 
 LLave no charity, no tolerance, 710 forbearance, for the world. 
 For now we shall read the World by the light which 
 St John gives us, when he adds, as his description of 
 the contents of the World, his exhaustive description — 
 ALL that is in the woi'ld — 
 
 Thelustofthefiesh, 
 The lust of the eyes. 
 And the pride of life. 
 He speaks then not of the Universe as God made 
 it ; not of that Nature upon which God may still look 
 and call it very good^ ; not of the beautiful order, not 
 of the wonderful scene, not of the delightful home, 
 which survives, for us, the entrance of sin and death ; 
 1 2 Pet. iii. 13. ^2 Cor. iv. 18. ^ Gen. i. 31. 
 
 P 2 
 
36 LOVE NOT THE WORLD. [lect. 
 
 but, on the contrary, of man's world — of the world 
 which sin has deeply infected, of the world which is 
 God's enemy, the world which, to use his own em- 
 phatic definition, lieth in the wicked one^. 
 
 It is a dark and gloomy picture which he draws of it. 
 
 St John makes the World — as he understands the 
 term — hold only three things. 
 
 (i) There is that lies f of the flesh which is sensuality — 
 in all its forms. O, we must speak plainly, sometimes, of 
 the world of man, and of human life, as we see it. That 
 world is in all of us. When we promised to renounce 
 the world, do not imagine that we undertook a crusade 
 against other men and external influences. The world of 
 sensuality is within us. It is there that we must face it. 
 For what purpose was this Lent instituted ? To remind 
 us that there is a lusting of the flesh in each one of us. 
 Now as intemperance, now as gluttony, now as a self- 
 indulgence of some yet worse kind apart from the ques- 
 tion. What has God said? is this desire^ is this longing, 
 accordijig to, or apai't from and against, His holy 7vill 
 and law co?icerning me? in one form or in another it 
 is the World which assails us, even when we might rather 
 describe our antagonist as the Flesh or the Devil. 
 
 It is remarkable — I know not that it has received the 
 attention deserved by it — that, whereas St John makes 
 the Flesh one part of the World, St Paul, on the contrary, 
 classes many impulses of the World under the category 
 of the Flesh. It may be that we read, in this charac- 
 teristic of the two doctrines, some distinctive feature of 
 ^ I John V. 19. 
 
1 1 1. J LOVE NOT TJIE WORLD. 37 
 
 the two men. St Paul seems to have made all evil a 
 working of the flesh. He felt that that human body 
 which is at once the inlet and the outlet of all influence — 
 that body through which alone we communicate with 
 other men, and receive their communications into our- 
 selves — that body in which we fight and war, in which 
 we strive and debate, for the sake of which we desire 
 things without, and by the agency of which we so much as 
 breathe one thought or express one idea or exercise one 
 power towards our fellow-men — is the enemy for each one 
 of us. If we can keep that body tender ; if, according to 
 his vigorous similitude, we can but so bruise and buffet 
 it as to enslave it effectually to the soul, and drag it at 
 the chariot-wheels of spirit, day by day and in all things ; 
 then we are victors over all evil ; then we shall have 
 7uit/istood in the evil day\- then, having preached to 
 others, we shall ourselves not be castaways^. To have 
 crucified the flesh with its affectiofis and lusts^, to have 
 laid aside the body in the grave of Jesus Christ'', to be 
 no lofiger in the flesh but in the spirit^ — this, for St Paul, 
 was the whole of that triumph of which he spoke in the 
 glowing exclamation, Thanks be to God zuhich giveth us 
 the victory through our Lord Jesus Christ^' ! 
 
 St John, on the other hand, classes even sins of the 
 Flesh under the general superscription of the World. 
 Metaphysicians, I suppose, would say, that the one ex- 
 pression is subjective, the other objective. St Paul de- 
 
 ^ Eph. vi. 13. - 1 Cor. ix. 27. ^ Gal. v. 24. 
 
 ■* Rom. vi. 4. Col. ii. 12. '' Rom. viii. 9. 
 
 '° I Cor. XV. ".. 
 
3^ LOVE NOT THE WORLD. [LECT. 
 
 scribes sin as it affects the man. St John describes sin 
 in the aspect of the thing which affects. Whether it 
 be that St John's experience of the personal conflict was 
 less severe, less agonizing, than St Paul's, so that he 
 could look on, with a larger and more contemplative 
 survey, upon the sin-spoilt Creation, and feel less acutely 
 the entrance of the temptations of sense into the sphere 
 of the individual being — whatever the cause, you would 
 be surprised to see how largely the word Flesh predomi- 
 nates in a Concordance of St Paul's writings, and how 
 beyond all proportion the term World preponderates in a 
 Concordance of St John. 
 
 (2) St John has a second term for the contents of the 
 world. The lust of the eyes. 
 
 I know that this might be made synonymous with 
 the former. The lusting of the flesh is in large part 
 engendered in the eyes. But the Old Testament usage is 
 decisive as to the meaning. This is covetousness, as the 
 other was sensuality. The eye is not satisfied ivith getting^ 
 is the comment of Ecclesiastes upon the phraseology of 
 St John. 
 
 Covetousness. The lust of getting. My brethren, I 
 think that in these days w^e can endorse from experience 
 that saying of St Paul — though it is perhaps somewhat 
 exaggerated by the insertion in the English Version of 
 the definite for the indefinite article — that the love of inofiey 
 is the root of all eviP. What have we not seen in our 
 (lays to spring from it ? Falsehood, trickery, fraud, 
 malice, envy, licentiousness, murder. I do not suppose 
 ^ Eccles. i. 8. 2 ^ ^[i^i, vi, 10. 
 
HI.J LOVE NOT THE WORLD. 39 
 
 that any one here present accuses himself of Covetous- 
 ness. It is an ugly name : we call the thing, for ourselves, 
 by some other. Yet the thing infects high and low — yes, 
 young and old : there may be covetoiisness in the gain of 
 a farthifig — yes, look again, covetousness is in all of us ! 
 (3) He adds a third particular. The pride of life. 
 Do not suppose that the life spoken of is the same thing, 
 in the original, with that Eternal Life of which, such 
 glorious things are written in the Bible. The life of 
 which St John speaks is the life of this world ; that 
 Adam life which is bounded by time; which comes to us 
 with birth, and which dies in us at our death. ^\'onder- 
 ful, when we examine it, is John's description ot this life 
 of time ! He speaks of \\\t pride — it is too good a word 
 for his strong Greek phrase — he calls it" the bro^ging, the 
 imposture — I should be afraid to call it here by its 
 modern synonym — the arrogance, the self-display, the 
 lying vanity, of this life. What can we say of this ?. Must 
 we not confess that this life of the nineteenth century 
 is full of it ? I know that it is a large word. Everything 
 which says and does not; everything which professes 
 and is not ; everything which struts and parades itself, 
 yet must die, is a part of it. Ambition is a part of it. 
 That rank, that title, that great name, which earth gives 
 to its Heroes, is a part of it. That false, fallacious seem- 
 ing which hangs about political strife ; that vast, towering 
 pretension which the Question of the Day makes for its 
 day; that pretension which is refuted by the next century, 
 the next year, the next session, the next event — that too 
 is a part of it. How much more is Fashion a part of it ! 
 
40 ' LOVE NOT THE WORLD. [LECr. 
 
 Mark, as those not involved in it, alone perhaps, can 
 mark, the tyranny, the lying tyranny, the cruel tyranny, 
 of Fashion : see it rise and fall and be succeeded ; hear 
 it deliver judgment upon the rank below ; hear it admit 
 .and exclude, not by merit ; hear it condemn by hearsay, 
 and acquit by look : then carry your thoughts onwards, 
 .and place it, in anticipation, at the Bar of God — -O, you 
 will understand St John's word for it then : he calls it 
 the pride, the pretence, the hollow boasting, of this life ! 
 
 Such is St John's enumeration of the contents of his 
 Cosmos; the World not as God made, but as man has 
 corrupted it. The other was temporal — this is sinful. 
 Of the other he might say. Set not your heart upon it. 
 Of this he says, literally. Have no charity for it ! 
 
 The same threefold enumeration of the thing that 
 is evil, is seen in the record, in Genesis, of Man's 
 .Fall. The forbidden thing was good for food — there was 
 the lust of the flesh : it was also pleasant to the eyes — 
 there, in so many words, is the lusting of the eye : it 
 was also to be desired to make one wise^ — wise in that 
 devil's wisdom which is independence of God : all was 
 summed up in it, which should be developed later into 
 new and somewhat more pretentious forms of antagonism 
 to the Creator. St John tells us what it was, late in 
 Rome's history: we see it, every day, upon whom the 
 ends of the world are come^ . 
 
 It is not fanciful to see the same threefold develope- 
 ment of evil in that great counterpart of human temp- 
 tation which we commemorate at this season. Com- 
 1 Gen. iii. 6. ^ i Cor. x. ii. 
 
III.] LOVE NOT 'J'lIK WORLD. 
 
 mand that this stone be made bread — there spake tlie 
 tempter to the presumed /listing of the flesh in Jesus. 
 AH these things will I give Thee, this pomp and glory and 
 world-emi)ire, if thou wilt fall doiun and 7uorship vie — 
 the histing of the eye was to be evoked in that chal- 
 lenge. If thou be the Son of God, east Thyself down from 
 henee^ — there was addressed that false, idle pretension of 
 the ambitious element in the fallen, which would have 
 responded to the summons, \( the prince of this tuorld had 
 had anything in Jesus^. 
 
 My brethren, I know that there is much in us, not 
 in the basest of us, itself not of the basest, to argue 
 against St John's warning. 
 
 Love not the world. 
 
 Many men say — I can hear them, I can half feel 
 with them — Surely these calls to unworldliness are as 
 unwise as they are fantastic. Is it really to be desired 
 that men should take part in the life of this world with 
 the feeling that it is a dream? Is it not more true, 
 therefore more Christian, to say. That which thou doest 
 do with thy migJit^^ Be a tradesman, a professional man, 
 a politician, a man of society — be a judge, be a courtier, 
 be a leader of fashion — with the feeling that the thing in 
 hand is important. Nothing will be done while the 
 heart misgives itself, or while the man who is to act 
 writes the very doing insignificant. Hear St John. He 
 says. Love not the world. The thing which is sinful in 
 it, do not at all. The thing which is only transitory in 
 it, do as such; do with a higher love in thee; do as 
 1 Luke iv. 3, 6, 7, 9. ^ joi^„ ^iv. 30. ^ Eccles. ix. 10. 
 
42 LOVE NOT THE WORLD. [lect. 
 
 one who must die ; as one who knows and would have 
 it so ; as one who has in him the love of God, and 
 knows that the fashion of this ivorld passes away^. 
 
 There cannot be in any of us two loves, any more 
 than there can be two devotions. He who loves God 
 with all his heart, cannot in the same sense love ought 
 else. He who loves the world, St John says, the love of 
 the Father is not in hi?n ^. 
 
 And the World passes away, and the love of it. O, 
 is there not in you a desire of something that shall 
 abide? Do you not care to be something higher and 
 nobler than a fleeting atom in a fleeting whole — to be 
 but drifting down with the stream of time into a gulf 
 which shall make all your past being a nonentity and 
 a nothingness? Surely you have within you that longing 
 for perpetuity which is the very index and pledge of 
 immortality — that resolute repudiation of transitoriness 
 which is one chief argument for eternity? 
 
 I know that it is difficult — O how difficult — not to 
 love the world. With how crushing a weight lie upon 
 us the things that are seen — the interests and cares, the 
 hopes and the fears, of mortal being ! Tell me not that 
 these things are fancies : we live in them. These things 
 have power to render life itself an endurance, or a de- 
 light. If those around me avoid, dislike, hate me; if 
 they so much as jar upon me by their manners, by their 
 tones, by their looks ; they can mar, they can spoil, they 
 can ruin my happiness. If that which God has made it 
 natural for me, being what I am, to desire and to seek 
 ^ I Cor. vii. 31. ^ I John ii. 15. 
 
1 1 1. 1 LOVE NOT Till': WORLD. 43 
 
 after, always eludes me; if I am always the one disap- 
 pointed, outstripped, mocked, in the race, in the compe- 
 tition, of this life ; if no one will love me, or not the one 
 person whom I love ; it is idle to say that these things 
 are fancies : if they be fancies, then all I know is that 
 some fancies are very real ! 
 
 Granted all this, still, St John says, Christ says, Love 
 not the 7vorld. If it is hard for you, the disappointed 
 one, to obey this precept, is it easier for the successful ? 
 Yet you are willing enough to call him worldly if he can- 
 not — if you think he does not ! Wisely does our Lord 
 group together the cares with the riches and the plea- 
 sures., and make them all alike those thorns wiiich choke 
 the good seed^ Life is not so unequal, so iniquitous, as 
 we often imagine it, in reference at least to the eternal 
 issue. Advantage and disadvantage, help and hindrance, 
 ease and difficulty, are more equally apportioned, more 
 nicely commingled, than we sometimes think them — if we 
 look at the long future, at the immortal life beyond. 
 
 To each one of us this is offered— offered in the Book 
 of God, offered also in the secret of the heart — the alter- 
 native love of the Father and of the World. Both none 
 (^an have — either every man. If we will, we may take 
 the World; its good and its evil, its sweet and its bitter, 
 its large promise and its scant performance. We may 
 take it, if we will — we may love it, if we can. 
 
 But then, St John says, we can have nothing else. 
 We cannot have the other love — God's love, and the love 
 of God; the one speaking, and the other answering; the 
 ^ Luke viii. 14. 
 
44 LOVE NOT THE WORLD. [LECr. 
 
 one opening Heaven, the other entering the Heaven 
 opened. 
 
 This is the choice. In it is set before us Hfe and 
 death. Words would but darken counsel. Each heart 
 feels and knows that this is its choice, this its crisis : — 
 this too its freedom — the one only freedom of the fallen : 
 a love we must have, but we may have which we will. 
 Every morning wakens us to choose afresh ; says to us, 
 Choose this day whom you will love. The day of grace 
 is the sum of these days ; and the product of these 
 choices is the immortal man. The world passeth away, 
 and the love thereof : he who chooses the love of God abideth 
 for ever. 
 
 Let us thank God for every influence by which He 
 guides towards the right choice. When, as at this time, 
 we are gathered by the Church's call to gaze upon the 
 sufferings and death of Jesus Christ; when we kneel be- 
 side a deathbed, when we stand by an open grave, when 
 we receive in ourselves the first hint of mortal disease ; 
 when conscience speaks, after many checks and thwart- 
 ings, and brings to the surface some buried sin; when 
 in some moment of quickened feeling we breathe from 
 the heart a prayer often said widi the lips, no longer as 
 in a deaf ear, or to a distant Person, but rather as a cry 
 for real help, a longing for actual communion with One 
 felt to be near to us as our own soul ; at such times we 
 do feel that the World cannot be our rest, that its love 
 must not be our choice. Come weal or woe, come 
 glory or shame, come joy or grief, here — I must have a 
 Father, I must have a Saviour, I must have a Comforter, 
 
111.1 LOVE NOT rilE WORLD. 45 
 
 who changes not — a Friend closer than a brother ', whom 
 no circumstance can estrange, and over whom Death 
 itself shall have no power. 
 
 It is thus that the baser love is cast out by the 
 holier. Not by resolving against the World, but \iy feel- 
 ing aftcr'^ and by calling in God. Not by self-made dis- 
 tinctions between that which is and is not the world; not 
 by giving up a few amusements, in the Pharisee fashion, 
 and going aside, with a few congenial spirits, into a so- 
 ciety calling itself religious, only to find that the world 
 itself, the real world, has gone with us into our seclu- 
 sion, still to be encountered or still to be yielded to ; 
 not by emptying, but by filling, the vessel of the soul's 
 affection — even by receiving into it that spiritual water. 
 His own gift Christ calls it, which shall be in us an ex- 
 haustless well springing up into everlasting life^. Then 
 shall the love of the World be cast out of us by the 
 mightier love of God: the expulsive power of a new 
 aftection shall be proved in us, as in saints of all time, 
 by a change as real as it is secret ; and for every vile 
 sordid passion effectually nailed to Christ's Cross, we 
 shall receive back a fresh influx of Divine Love, alone 
 satisfying here, because alone abiding for ever. 
 
 1 Prov. xvili. 24. - Acts xvii. 27. ^ John iv. 14. 
 
 Tl'ESDAY BEFORE E.VSTER, 
 
 March 23, 1869. 
 
IV 
 
 THE MORAL GLORY OF CHRIST. 
 
 John i. 14. 
 
 And zve beheld His glory. 
 
 The Week which we are spending in these solemn Ser- 
 vices takes its name from Suffering. Suffering wrought 
 to its utmost conceivable acuteness of agony, is the 
 spectacle on which, day after day, in the solemn yet 
 simple Liturgy of our Church — in special readings, 
 various in their detail yet monotonous in their sadness — 
 from Old Testament and New, from Prophet, from 
 Apostle, from Evangelist — we are bidden to fix the mind's 
 eye and concentrate the soul's attention. 
 
 It seems necessary, if we would make the contem- 
 plation profitable, that we should frequently turn aside 
 to ponder with ourselves this question. 
 
 Who and What is the Sufferer? 
 
 We all know that the sight of suffering affects and 
 ought to affect us difterently in different cases. The 
 rank and birth, the history and character, the innocence, 
 the dignity, the piety of the victim-^the fact of his dying 
 by treachery, by perjury, for conscience' sake, to save his 
 country, in the cause of his God — may elevate what 
 
LECT. IV.] THE MORAL GLORY OF CHRIST. 47 
 
 would otherwise be the execution of a felon into the 
 martyrdom of a saint, and awaken in the beholder, not 
 the instinctive pity of a common humanity, but the 
 admiration, the reverence, the profound sympathy or 
 the burning indignant zeal, of one who sees in the dying 
 man his ideal of holiness, of devotion, of moral glory. 
 
 I do not wish that we should give to the Spectacle of 
 this season no more of our hearts, and no more of our 
 souls, than is drawn from us perforce by the actual, 
 carnal, corporeal anguish. We ought, again and again, 
 to question ourselves about the Person. When Jesus 
 came into Jerusalem for the last time, to be betrayed 
 and crucified, St Matthew says, All the city rjas inoved^ 
 saying, JV/w is this^ 1 Let us devote this evening's medi- 
 tation to that question. We will assume — we will not 
 prove, we do not need to prove in this Congregation — 
 what He was, what He is, in His original Deity, in 
 His perfect Co-equality, Co-eternity, and Oneness with 
 the One Invisible God. AVe shall ask, rather, this even- 
 ing. What was He as i\Ian? in what manner, with what 
 particular characteristics, did the Divine Nature express 
 itself in human quality? what was He, our Sacrifice and 
 Propitiation, in character, spirit, and life, below — that we 
 may both honour Him as we ought, and also set our- 
 selves to follow His example and to walk in His steps ? 
 
 St John describes, in the brief words of the text, 
 the impression made upon him by living for about three 
 years in the company, in the companionship, of Jesus 
 Christ. 
 
 ^ Matt. xxi. 10. 
 
4^ THE MORAL GLORY OF CHRIST. [lect. 
 
 It is plain, I think, that the Glory of which St John 
 here speaks was chiefly, though not exclusively, what we 
 may call a Moral Glory : that is, a forth-shining of Divine 
 perfection, not in the form of power alone, but rather of 
 wisdom and goodness, of truth and love. The Word 
 7uas made flesh, and dwelt {taheniaded) a?nong us ; and we 
 beheld His gloiy, the glory as of the only-begotten of the 
 Father, fill of grace and truth. 
 
 We know what it is to us to live with a good man ; 
 how things evil seem to shrivel up and disappear in his 
 presence ; how everything that there is in us of good is 
 quickened and strengthened by the contact of his purity. 
 St Paul speaks of this as (in a far higher sense) the 
 effect of contemplating, and studying, and communing 
 with Christ. We all, with open {unveiled) face beholding 
 as in a glass the glory of the Lord—v'itWmg the character 
 of God Himself in that faultless Mirror, which is Jesus 
 Christ — are changed iido the same image from glory to 
 glory^. We shall be like Him, St John writes, for we 
 shall see Him as He is^. The future sight of Christ will 
 complete the transformation : it begins here, in the sight 
 of Him by faith. May it please God to assist us this 
 evening in the endeavour to behold something of Christ's 
 glory; to see Him as He was — therefore as He is — in 
 the perfectness of His character; and so in becoming 
 like Him ; in casting away the old self, and putting on 
 the new maji^, which is Christ Himself. 
 
 I would have you, for a few moments, close the Bible 
 
 1 2 Cor. iii. i8. ^ J John iii. -2. ^ Eph. iv. 24. Col iii. 10. 
 
IV.] THE MORAL GLORY OF CHRIST. 49 
 
 and reflect upon it as a whole. For what is the Bible, 
 but the Book which pourtrays and which embodies 
 Jesus Christ? In particular, hold the four Gospels in 
 your hand — shut, but well-read — and tell me what is your 
 idea of Jesus Christy as there manifested, as thence 
 known. 
 
 I am confident that you feel, if the words might be 
 pardoned, that His work — the work of His Atonement, 
 the work of His Obedience, the work of His Example, 
 the work of His constructed Church, and the work of 
 His individual dealing — that His work, I say, is the least 
 part of Him. You feel that, with Him as with men 
 also, being is more than doing. To behold as in a 
 glass the very glory of God in the face of Jesus Ch?'ist^, is 
 more, higher, more excellent, more inspiring, than even 
 to read of a world-wide Atonement, or even to be assured 
 of a personal acceptance. The latter is a fountain of 
 life ; the former is a boundless, measureless deep. 
 
 We will not try to define the character accurately, 
 or to gather into one poor human taper of description all 
 the rays of that manifold Glory. But we will endeavour 
 to say a few things concerning it — true, however in- 
 adequate. 
 
 How entirely, how wonderfully, is the Son of God, 
 the Word, the Only-begotten, the L^'ght of Light, set 
 before us in Holy Scripture as the Son of JNIan ! Nothing 
 strikes us more forcibly when we think of Him. It was 
 so unlike an Angel's descent upon a world not his own. 
 Verily He took not on Him the nature of Angels, but He 
 
 1 2 Cor. iii. 18. 
 H. S. E 
 
50 THE MORAL GLORY OF CLIRLST. [lect. 
 
 took 071 Him the seed of Abraha??i\ How complete, how- 
 marvellous, was the incorporation ! He was in all 
 things 7nade like unto His brethren^. When He decided, 
 in the Eternal Counsels, not to cling to the original 
 Deity, but to make Himself empty^, as St Paul writes, for 
 us men and for our salvation, how thoroughly, how 
 absolutely, did He do it ! I need not remind you of the 
 outward visible signs of His union with the suffering, 
 with the fallen ; not of the birth and the growth, of the 
 infancy and the boyhood, of the shop and the syna- 
 gogue, of the eating and the hungering, of the sleeping 
 and the waking, of the sea??iless coat and the cruel shame- 
 ful stripping — not of these things, for they are but the 
 shell and husk of humanity : they make not the life, 
 they are not the man. I would go deeper. I would bid 
 you think how Jesus Christ felt for and felt with mankind. 
 How He went, in everything, to the truth, to the reality, to 
 the very base and rock of our life. This, I think, w^as why 
 He so much hated hypocrisy. He hated it, you might 
 say, almost more than sin. That, indeed, was impossi- 
 ble : no man could abhor sin as Christ did. But hypo- 
 crisy is sin ; it is that contradiction of the thing that is, 
 that upsetting and reversal of existences, which might 
 almost be made a definition of sin. Everything which 
 was true, real, natural — even though it was caused by 
 sin, even though it was sin which made it bitter and 
 which made it suffering — had the compassion of Christ 
 at once, because He saw that it was real, and because 
 He knew that it was vital. 
 
 1 Heb. ii. i6. 2 Hei3, ^i, j^, 3 phu. ii. y. 
 
I V.J THE MORAL GLORY OF CHRIST. 51 
 
 I have thus hastened into the very heart of the sub- 
 ject, because I cannot bear, on such a subject, to 
 methodize and systematize. It seems to me to contain 
 in itself a world of thought — this thoroughness of the 
 Divine Humanity. It seems to express, as nothing else 
 can, the suffering and the struggling, the sympathy and 
 the conflict, of our Lord Jesus Christ /;/ the days of 
 His flcsh\ 
 
 I. Because He was very Man, therefore He was 
 tempted. 
 
 The Temptation of Christ, lasting (St Mark and St Luke 
 seem to say) all the forty days and nights of this long an- 
 nual Lent 2 — rising to its climax in that threefold assault 
 of which St Matthew and St Luke preserve something of 
 the detail — was a real Temptation. It has no strength in 
 it, and no comfort, and no admonition, for us, unless it 
 were so. We cannot indeed explain to ourselves or to 
 one another, how He who was without sm^^ in who7Ji (as 
 He Himself said) the devil had nothing^, could have 
 suffered being tempted^. We might have thought that temp- 
 tation would fall off from Him painless as well as in- 
 effectual. But we are sure, we are sure from His own 
 Word, that it was not so. Satan has coarser and more vul- 
 gar solicitations for the sensual and the earthly-minded, 
 and he has more refined and subtle seductions for the 
 spiritual and the unworldly. To Christ he presented 
 even bodily lures in a sublimed and spiritualized form. 
 If he bade Him satisfy hunger, it was doubtless on the 
 
 ^ Heb. V. 7. ^ ^Mark i. 13. Luke iv. 2. '^ Heb. iv. 15. 
 
 ^ John xiv. 30. 5 Heb. ii. iS. 
 
 E 2 
 
52 THE MORAL GLORY OF CURLS T. [lect. 
 
 plea of saving a life for duty, and proving a Messiahship 
 by miracle. If he bade Him gratify ambition, it was on 
 the plea of avoiding centuries of conflict, and winning a 
 world for God by one concession. If he bade Him risk 
 the descent from the giddy height of the Temple-battle- 
 ment, it was on the safeguard of a Divine promise, and 
 for the conviction of a sin-ruined world. Such snares, 
 so laid, might have caught the very elect \ We are sure of 
 this, that they did derive, even for Christ, a reality of 
 meaning, though an insufficiency of attraction, from the 
 thoroughness of His incorporation with our humanity. 
 
 And when the devil, foiled and vanquished at last, 
 departed from Him, it was but for a season". From 
 time to time throughout His earthly life the temptation 
 recurred and was repeated. It was repeated in the form 
 of self-sparing and of shrinking from suffering, when 
 Peter, who had just confessed Him, rebuked Him for 
 predicting betrayal and crucifixion. There was that in 
 Him, or He had not been very Man, to which ease was 
 naturally pleasant and pain instinctively formidable. 
 Therefore He felt the suggestion of love as an attempt 
 to seduce — saw in the human friend (for the moment) 
 a disguised enemy, and answered, Get thee behind 7?te, 
 Satan: thou art an offence unto vie^ ! 
 
 The temptation was repeated, in the garden of Geth- 
 semane, when the bitterness of the full-mixed cup was 
 made present to Him as a motive for its refusal, and 
 when it cost Him an agony of tears and blood to gain 
 the latest, the decisive victory. All this sprang out of the 
 1 Matt. xxiv. 24. 2 Luke iv. 13. ^ Matt. xvi. 23, 23. 
 
IV.] THE MORAL GLORY OF CHRIST. 53 
 
 thoroughness of the Humanity, It was /;/ the days of His 
 flesh, an Apostle writes, that He offered tip prayers and 
 supp/icatiofis, with strong crying and tears^ unto Him that 
 was able to save Him from deaths and was heard in that 
 He feared '\ 
 
 First then we have drawn from the subject this 
 characteristic of Christ — the firmness, the resoluteness, of 
 His self-control. There would have been nothing in it 
 if He had not been very Man. There would have been 
 no proof, no reality, of virtue, if He had not been 
 tempted in all poijits like as we are. If hunger, if thirst, 
 if pain, if torture, if scorn and hatred, if mockery and 
 outrage, had not been as real to Him, as keen in their 
 edge, as close in their access, as they are to us; then 
 His superiority to them, His triumph over them, 
 would have been merely a scene in a play, carrying 
 no comfort and uttering no call. Which of you con- 
 vi?iceth me of sin^ 1 implies, if it has any meaning, not 
 an insensibility to, but a victory over, temptation. The 
 purity, the holiness, the spotless innocence, of Christ's 
 character, is the foundation of all else, because it was a 
 virtue really tried, and under real trial victorious. He 
 who bids us fight under His banner against sin and the 
 devil, is able to say to us first of all, Be of good cheer — / 
 have overcome^/ 
 
 2. Then, out of this perfect self-control there springs, 
 in the second place, an absolute self-forgetfulness. Self- 
 denial, even self-sacrifice, is an inadequate word for the 
 thing spoken of. It never occurred to our Lord Jesus 
 
 1 Heb. V. 7. - John viii. 46. ^ John xvi. 33. 
 
54 THE MORAL GLORY OF CLIRIST. [lect. 
 
 Christ to think of Himself — I mean, as to self-indulgence, 
 self-pleasing, self-consideration. It did occur to Him, 
 for it was a duty — it was necessary to truth, necessary to 
 His work — to remember who He was, and to say plainly 
 whence He came. Side by side with the most entire 
 self-forgetfulness we find in Him the loftiest self-asser- 
 tion. / and my Father are ofie^, was the utterance of the 
 selfsame Person of whom it is written in Holy Scrip- 
 ture that even Christ pleased not Hi7nself^. You see the 
 consistency of the two. Falsehood, denial or disguise 
 of the thing that is, there could not be in Him that is 
 true. If He came down from Heaven, and knew it, 
 there could be no virtue, no humility, in concealing it. 
 It was a fact. It was of the essence of His work as the 
 Saviour and Mediator. But, when it was a question of 
 claiming, in present exercise, that Sovereignty which be- 
 longs to Deity — of accepting that service, of insisting 
 upon, or allowing, that homage, which is of right the 
 Creator's — then He took the lowest place. The Son of 
 Man, He said, eaf?ie not to be ministered unto ^ but to minister, 
 and to give His life a ransom for many^. I am among you 
 as He that servet/i'^. 
 
 It was the description of His life. No servant, no 
 toiling, working, labouring man, ever led the life of Jesus 
 Christ in its unrest, in its homelessness, in its discomfort. 
 From early morning till a late evening He was the Min- 
 ister, He was the Teacher, He was the Physician, He was 
 the Servant, of all. No door was ever shut where He sate 
 
 1 John X. 30. 2 Rom. xv. 3. ^ Matt. xx. 28. 
 
 ■* -Luke xxii. 27. 
 
IV.] THE MORAL GLORY OF CURLS T. 55 
 
 at meat. No humblest, most sinful, most outcast person 
 was ever told that He was busy, that He was eating, or 
 that He was at rest. He came down frpm heaven not to do 
 His own will^. His meat was to do the will of Him that 
 sent Him, and to finish His work'^. 
 
 3. This self-control, and this self-forgetfulness, led, in 
 the third place, to a remarkable gravity of deportment 
 and to great plainness of speech. 
 
 The business on which He came was serious even 
 to severity. The Incarnate Word, on His way to a 
 Sacrifice of Propitiation, had no time and no heart 
 for playfulness. We may read in the Gospel how once 
 and again Jesus wept^ : we never once read in the 
 Gospel that Jesus laughed. We read of the sigh of 
 Jesus even in healing^; we read of the inward groan 
 of Jesus as He drew near a grave which He was in- 
 stantly to open ® : nowhere, never, do we find that a 
 smile passed over His face, or that a sound of merriment 
 fell from His lips. To Him, at all events, yVj-//;/^ was not 
 convenient ^. 
 
 And thus was it also with the plainness, with the 
 directness, of His speech. It was impossible for the holy 
 and devoted Saviour to think well, or to speak softly, of 
 the self-righteous Pharisee, the courtly Herodian^ or the 
 infidel Sadducee. It would not have been true. The 
 only thing which could make even a moralist, much 
 more a religious man, shrink from denouncing hypocrisy, 
 worldliness, and unbelief, would be the consciousness of 
 
 ^ John vi. 38. 2 John iv. 34. ^ John xi. 35. 
 
 * Mark vii. 34. ^ John xi. 33, 38. " Eph. v. 4. 
 
56 THE MORAL GLORY OF CHRIST. [lect. 
 
 something in himself which would render such language, 
 however just, unbecoming, because inconsistent, in him. 
 In Jesus Christ no such obstacle could have place. He 
 was the Judge of men, as well as the Saviour : what He 
 saw, He must characterize; what He knew, He must 
 speak. 
 
 And do we not all feel that the power of anger, of 
 strong disapproval, of righteous indignation, is a neces- 
 sary ingredient in the perfect man ? For lack of this 
 quality, what do we not suffer in this bad world ? How 
 will men of bone and sinew stand by and look on while 
 a child, while a woman, is outraged, tortured, murdered ! 
 How will an ingenious sophistry invent excuses for dia- 
 bolical crimes, and a morbid effeminate philanthropy 
 give a thousand reasons why the villain, why the demon, 
 should not pay the righteous penalty in the only punish- 
 ment which the viler nature can feel ! This is not man- 
 hood: this is not the Humanity of Jesus Christ. 
 
 4. But we hasten over this necessary but less win- 
 ning feature in the moral glory of Jesus, to that which all 
 have anticipated as the crown and sum of the whole — 
 His gentleness. His sympathy, His patience. His love. 
 
 He reserved all His severity for one sin — the sin which 
 calls itself virtue — that deep ingrained hypocrisy of which 
 the eyes are all outward. For the sinner, world-convicted 
 and self-condemning, Jesus Christ had nothing but com- 
 passion. With publicans and sinners He would sit at 
 the social table— not to palliate the sin, but to open to 
 the sinner the one chance of reformation. He loved to 
 compare Himself to the Physician, whose only business 
 
I v.] rilE MORAL GLORY OF CHRIST. 57 
 
 is with the sicki. He would sometimes draw upon the 
 experiences of family life, and make men weep as He 
 told them of some erring, straying, exiled son, whose 
 thoughts even in the far country revisit the forfeited 
 home, and whose -return, in misery and penitence, will 
 certainly be hailed and welcomed by any father in whose 
 bosom there beats the heart of a man^ Sometimes He 
 would picture to His hearers a mountain-side in their own 
 Judea or Galilee, on which the shepherd misses one 
 sheep from his flock, and counts that loss of one reason 
 enough for deserting the ninety and nine in his quest of 
 it^ Thus He taught men the practical purposes of His 
 Mission ; taught them at once the peril of a sin and the 
 value of a soul; made them feel that there is a worse 
 thing than sickness, a worse thing than sorrow, a worse 
 thing than death ; and that He who gave His life-time to 
 comfort the one, would much more give His life to atone 
 for and reclaim from the other. 
 
 We can well understand how He who thus dealt with 
 that sin which had no counterpart in Himself, would 
 deal with the suffering, in mind and body, of which He 
 was to furnish the most memorable example. What 
 department of suffering did He not feel for? The 
 hungry, the sick, the deformed, the blind, the deaf — 
 the accidentally maimed, the ceremonially defiled — the 
 father calling Him to his child's deathbed, the widow 
 following her son's funeral, the mother anguish-stricken 
 for her demoniac daughter — for each and for all He had 
 
 1 Matt. ix. 10—12. 2 Luke xv. 17, 20. 
 
 ^ IMatt. xviii. 12, Luke xv. 4. 
 
58 THE MORAL GLORY OF CHRLST. [lect. 
 
 a heart of human pity, and a hand of Divine help ; 
 bidding all who would come after Him not to harden 
 their faces against pain because it is temporal; not to 
 plead the greater urgency of a soul's disease as a reason 
 for indifference to maladies and wants and miseries of 
 this life; not so to anticipate eternity as to overlook 
 time, nor to forget that He who came to die for our 
 Redemption was also, above all men, the Physician too 
 and the Saviour of the hody^. 
 
 5. I will add, in one word, this fifth and last feature 
 of our Lord's perfect character — that He never suffered 
 charity to eclipse piety, nor duty to set aside or smother 
 devotion. 
 
 Between two days of incessant, unresting toil, in the 
 service of God by teaching and of man by healing, 
 He interposed, not rarely, a whole night of profound 
 meditation, communion, and prayer. // ca7ne to pass in 
 those days, that He ivent out into a mountain to pray, and 
 continued all night in prayer to God. He withdrew Him- 
 self, St Luke says — and the original gives it, was in the 
 habit of withdrawi?ig Himself— i?ito the wilderness, and 
 prayed^. At certain times of more especial weariness, 
 interruption, and sadness. He proposed to His Disciples 
 a retreat into a desert place, where they might rest both 
 body and soul in seclusion and prayer ^ 
 
 Mysterious as is the whole subject of the Prayers of 
 Christ — difficult as it may be to conceive of Him who is 
 God, approaching Him who is God, for any other pur- 
 
 ^ Eph. V. 23. - Luke v. 16. vi. 12. ^ Mark vi. 31. 
 
IV.] 7TIE MORAL GLORY OF CLIRIST. 59 
 
 pose (certainly) than that of an intercourse of mere 
 communion — we yet feel, every one of us, that without 
 devotion the glory of Christ's character would have 
 fallen short of perfection. Little as we ourselves may 
 value Prayer; short and cold and perfunctory as may be 
 our own exercises of worship ; we do feel — and not least 
 the least religious of us — that it is a poor, debased, 
 stunted life which is lived only for this world ; that even 
 useful business, even works of charity, cannot supersede, 
 but rather increase the necessity of drawing down God's 
 blessing upon the man who would do good in his 
 generation; that there is a height, could we but reach it, 
 only to be attained by living above earth; and that it is 
 the first duty, the highest glory too, of a spiritual being, 
 to be in daily connection and communication with Him 
 in whom he lives afid 7?ioves and has his being. 
 
 Thus we all recognize the evident delight of Christ 
 in acts of devotion — His preference of these to food and 
 sleep, to exercise and relaxation, to human converse or 
 intercourse or sympathy — as a necessary part of the per- 
 fection which makes Him what He is. We could not 
 regard Him as our Example, as our Lord, as the Very 
 and Eternal Word tabernacling among ns full of grace and 
 iriith^^ if He had not this point of pre-eminence making 
 Him all glorious zuithift^. We want not only a Leader of 
 assiduous diligence, of unwearied energy, of infinite 
 tenderness, of universal charity; we want One who, 
 while in this world, was manifestly not of it ; One who, 
 
 ^ John i. 14. 2 Psalm xlv. 13. 
 
6o THE MORAL GLORY OF CHRIST. [lect. 
 
 coming to us from Heaven, was in Heaven still even while 
 Incarnate \' One who can be ioicched indeed with a 
 feeling of our infirniHies'^^ but who Himself, even in the 
 days of His flesh, lived a life of Divine communion, 
 strengthening Himself for His self-denials and His 
 sufferings by fresh and ever fresh draughts of the light 
 and the air and the purity of His own Home in 
 Heaven. 
 
 Thus did He fulfil all righteousness^. Not in His 
 unquestioning obedience alone to every commandment 
 and every ordinance of God; not alone in His perfect 
 performance of every part, every iota, of the work set 
 Him ; the work of Atonement, of Example, of founding 
 and inspiring and influencing the Church which is His 
 Body. Not thus only. Rather by being that which is 
 perfect — that which is complete and entire in beauty and 
 glory — in purity, in self-forgetfulness, in truth, in ten- 
 derness, in piety. Being such, we can admire Him, 
 we can adore Him, we can aspire to Him, we can call 
 Him in, we can live by Him, we can worship Him. 
 Being such. He is not only the Redeemer who died for 
 our sins and rose again for our justification; He is also 
 our Lord and our God : not done with, when we are 
 forgiven ; not done with, when we are once reconciled : 
 but rather the ever-present Friend and Helper of our 
 lives, who shall first guide tis with His counsel^ and then 
 at last receive us into His glory ^. So let us daily think 
 of Him, study Him, seek Him, commune with Him : 
 
 ^ John iii. 13. ^ Heb. iv. 15. ^ Matt. iii. 15. 
 
 ^ Psalm Ixxiii. 24. 
 
IV. THE MORAL GLORY OF CHRIST. 6 1 
 
 and then we too, beholding His Glory — beholding, as in 
 the mirror of His countenance, the glory of the Eternal — 
 shall grow by degrees into the same image from glory 
 to gio?y^, and be satisfied^ when we awake, with His 
 likeness^. 
 
 ^ 2 Cor. iii. i8. - Psalm xvii. 15. 
 
 Wednesday before Easter, 
 March 24, 1869. 
 
V. 
 
 CHRIST MADE PERFECT THROUGH 
 SUFFERING. 
 
 Hebrews ii. lo. 
 
 // became Him^for whom are all things^ afid by whom ai'e 
 all things^ in bringing many sons 'unto glory ^ to make 
 the Captain of their salvation perfect through suffer itigs. 
 
 In what was said last night upon the words, We beheld 
 His glory — in that poor feeble effort to catch some- 
 thing of the Divine beauty of the mind which was in 
 Christ Jesus — you were quick to notice one great, one 
 intentional omission. We spoke of the self-command 
 of Christ in resisting, of the self-forgetfulness of Christ in 
 doing, of the gravity of Christ's deportment, of the plain 
 dealing of Christ with gain say ers, of the tenderness of 
 Christ with sufferers, of the piety of Christ towards His 
 Father in Heaven. But we reserved one point — too 
 prominent, too important, to be touched upon amongst 
 a multitude — the longsuffering of Christ under wounds 
 
LFXT. v.] CHRIST MADE PERFECT, ^c. d^ 
 
 and griefs and agonies of His own ; the mysterious per- 
 fectifig (as the text calls it) which came to Him, and 
 could only come, through suffering. We have kept this 
 for to-night ; hoping and praying that God will make 
 it interesting, and impressive, and salutary, to the souls 
 here gathered before Him, through the fast-approaching 
 Crucifixion-morrow, and through the days of the years 
 of the pilgrimage which may follow. 
 
 This, I think, we shall all say — that, considering 
 what earth, and what human life is, a Saviour who had 
 never suffered would scarcely have been the Saviour for 
 whom the heart of man is athirst, would scarcely have 
 been what the Prophet calls Him — 
 
 The Desire of all Nations^. 
 There is an irritability, there is a suspiciousness, in 
 sorrow, which makes it slow to believe in sympathy, 
 in comprehension. I have found mourners at once 
 imperious in demanding, and fastidious in accepting, 
 consolation. There is commonly, in the language of 
 deep grief, this sad, this discouraging refrain — 
 You do 7iot, you cannot, understand me. 
 To be a son of consolation^^ a man must have been 
 in some way a sufferer. And seeing that human sor- 
 row is infinite m its forms and in its accesses and in 
 its workings, it became Him who would be the Saviour 
 of the World to gather up into His one Person all the 
 griefs and all the anguishes — or specimens, at least, of 
 all — which any man, anywhere, ever, should groan 
 
 1 Hag. ii. 7. 2 ^ct3 iy, 26. 
 
64 CHRIST MADE PERFECT [lect. 
 
 under. We can quite understand, in this way, why the 
 Apostle says, in the words here before us, 
 
 // became God to make Christ suffer. 
 
 It is not altogether easy to see why he should speak 
 of perfecting through sufferings ; why, elsewhere, he 
 should speak of Christ learning obedience through the 
 thijigs which He suffered^ and so being made pei-fect'^. We 
 are quite sure that one who could describe Christ as 
 the Apostle to the Hebrews has described Him in his 
 I St chapter, as the Son of God, the Heir of all things, the 
 Maker of the worlds, the Upholder of all things by the ivord 
 of His power — as Himself, in the language of clear Mes- 
 sianic prediction, Lord and God^ — cannot mean to say 
 that there was an imperfection needing thus to be re- 
 moved, or a want of perfectness needing thus to be 
 supplied. When he speaks of Christ as pejfected through 
 sufferings J as learning by siffering, it must be with re- 
 ference to two things — the drawing out of a perfection 
 which was there, and the finishing of a satisfaction 
 which was needed by His people. 
 
 We have earnestly asserted on former occasions — and 
 may God keep us evermore stedfast in this faith — the 
 necessity of Christ's Sacrifice in its strongest yet simplest 
 sense, as an Atonement and Propitiation, for sin. When 
 He had by Himself purged onr sins^, is the brief but preg- 
 nant account of it by the Apostle whose words are 
 before us. 
 
 To-night we would rather view it in the light in 
 
 1 lieb. V. 8, 9. 2 Hcb. i. a, 3, 8, 10. ^ Heb. i. 2. 
 
v.] THROUGH SUFFERING. 65 
 
 which the text places it, as a necessary part of the in- 
 corporation and union with His Church ; as the con- 
 summation too of that moral glory which shone forth in 
 every part and every feature of the character of the 
 Divine Saviour. 
 
 Perfect //i rough sufferings. 
 
 I. What was the life of Christ but a life of suf- 
 fering ? 
 
 Perhaps you will point to a tranquil Home, an un- 
 troubled Youth, the anxious, devoted, reverent nurture 
 of a saintly Mother's love. You will urge that, for thirty 
 years of a life reaching but to thirty and three, we read 
 of nothing hostile, nothing precarious, nothing 'mrestful. 
 You will add, that of those trials which make so large 
 a chapter of human woe — loss of friends, of parents, of 
 wife or child — Jesus Christ had no experience ever 
 below. You might draw the inference, hasty but not 
 unnatural, that, on the whole, the earthly life of Jesus 
 was as little a life of suffering as any of which we keep 
 the record. He never lay, so far as we know, on a 
 bed of sickness : He never mourned, in His own family, 
 beside a bed of death : He never felt the feebleness, the 
 impotence, the imbecility, of a protracted, an unlovely 
 old age. 
 
 We must grant some of these things, and then re- 
 mind you — 
 
 First, that some sorrovs-s of life are but the shadows 
 of greater joys ; that Jesus Christ could not have 
 tasted the anxieties, without drinking also of the plea- 
 sures, of a home of His own : therefore, in escaping from 
 H. s. F 
 
66 CHRIST MADE PERFECT [lect. 
 
 certain griefs, He was deprived also of certain far 
 greater joys, which became not the Man of Sorrows. 
 
 Next, that some other trials of common human life 
 were quite unsuitable to His office — if I might so ex- 
 press it, to His idea. It would not have become Him 
 to run out the term of existence — as though He clung to 
 it for its own sake — to its threescore years and ten or 
 fourscore years\ There was nothing in earthly old age 
 congruous or consistent with the plan, with the duty, of 
 t/ie Word made flesh^ . In three and thirty years He had 
 done all; had obeyed, had toiled, had suffered, had 
 atoned. His Home was above: when He had done all, 
 it was better that He should be there ! 
 
 Look then — it is more profitable, it is also more 
 true — at the cup of suffering which He did drain. 
 
 (i) I will speak to you of His loneliness. There 
 is a loneliness which vulgar natures feel — a loneliness 
 which makes conscience flame, and goads the imprisoned 
 felon into madness. There is a loneliness, too, of which 
 only great souls are sensible; a loneliness felt doubly 
 in crowds; a loneliness, not of bodily presence, but 
 of unintelligible aspirations, misinterpreted motives, and 
 crushed or trampled sympathies. It was this last which 
 made one of the sorest of Christ's life's sorrows. He 
 came to His own — it was true in all senses — it was 
 true as (St John wrote it) of the world, it was true of 
 His nation, it was true of His home — He came nnto 
 His own, and His own received Hitn not^. When, in 
 
 ^ Psalm xc. ro. ^ John i. 14. ^ John i. 11. 
 
v.] THROUGH SUFFERING. 67 
 
 the discharge of such business of His Father as could 
 be done in childhood, He tarried behind to fill His 
 thirsting mind in Jerusalem from the wisdom of its 
 Rabbis, He was reproved, He was reproached, by her 
 who best loved Him — Son^ why hast Thou thus dealt 
 with us^ i His answer was accepted, \\2.'s> pondered^ was 
 treasured ; it was not understood, even by her. This was 
 a sample of the life's isolation. Neither did His brethren 
 beliez'e on Hini^, writes St John. Even at home He was 
 an alien to His mother's eJiihbxn'^ . Of Him, doubtless, as 
 of His type in old time, brothers and sisters said often- 
 times, Behold^ this dreamer eometh'^ ! If you have ever 
 seen the effect produced upon a child, a human child, 
 by ignorant ridicule given in return for some eager, 
 earnest questioning ; if you have ever observed that 
 daunting of the hope, that defeating of the intellectual 
 effort — yet more, that sense of wrong done and pain 
 inflicted ; you may have some idea, a faint but true 
 one, of the suffering of the one Divine Childhood, from 
 this single, least obvious cause, its spiritual isolation 
 and loneliness. 
 
 You might have thought that this particular source of 
 suffering would have been stanched and dried up when 
 once He was free to choose His companionship; when 
 once He had emerged from the narrow home at Naza- 
 reth, and had begun to associate with Himself the future 
 Ministers and Apostles of His Kingdom. To them in- 
 deed He could speak as to friends : but what a record 
 
 1 Luke ii. 48. - John vii. 5. ^ p^^lm Ixix. 8. 
 
 ^ Gen. xxxvii. 19. 
 
 F 2 
 
68 CHRIST MADE PERFECT [lect. 
 
 have they themselves left of the intelligence, of the 
 sympathy, with which they heard Him ! Again and 
 again we read, in their own words. He said thus and 
 thus ; but they understood none of these things — this saying 
 was hid from them — they knew not the things which were 
 spoken^. Not until after the Resurrection could He 
 begin really to ope7i their understanding'^ to Scripture : 
 even when they saw Him risen, some still doubted^. 
 
 (2) There was one peculiar trial which we must 
 endeavour to enter into ; and that was the perpetual 
 suspicion of arrogance and blasphemy. We remarked 
 last night — it is an important though obvious reflection — 
 that our Lord Jesus Christ, however humble, was true. 
 He coidd not deny Himself^. He could not, to win 
 acceptance — He could not, to avoid reproach — forget or 
 disguise His own Origin. He who knew that He was 
 from above, could not pretend to be from beneath^ ; He 
 who knew that God was His Fathe?-*^, could not even 
 seem to say that, before He was born. He was not''. 
 Hence a special distress, not always thought of as it 
 should be. 
 
 In these days it is not altogether penal to be hetero- 
 dox. We have reached an age of the Church, in which 
 boldness of speech, originality of thought, power (it is 
 sometimes called) of mind, is esteemed far above its 
 value, far above truth. The one thing which a Preacher, 
 which a Writer, has to dread — if he would succeed, if 
 
 1 Liike xvlii. 34. ^ Luke xxiv. 45. ^ Matt, xxviii. 1 7. 
 
 4 2 Tim. ii. 13. ^ John viii. 23. ^ John v. 18. 
 
 "^ John i. 15. viii. 58. 
 
v.] THROUGH SUFFERING. 69 
 
 he would be listened to — is the charge of tameness, 
 of commonplaceness, of dulness. Better, we say, smart 
 error than modest truth. Therefore we can scarcely 
 estimate the pang which a charge of heresy, much more 
 of presumption, struck into the heart of the elders ; men 
 who feared God, and walked humbly^ inoiirnfully^ before 
 the Lord of Hosts^. To be accused of arrogance, of 
 falsehood, of blasphemy, of being in league with the 
 devil, of doing His mighty works by the help of God's 
 enemy*, was a trouble, was a sorrow to Jesus Christ, 
 of which meaner, commoner, vainer minds can have 
 no conception. 
 
 I put these sufferings far above toil, abo^^e hunger, 
 above homelessness, for Jesus; touchingly, pathetically, 
 as He spoke even of this last, when He said to one who 
 would follow Him — 
 
 The foxes have holes, and the birds of the air have 
 nests ; but the Son of Man hath not where to lay His 
 head\ 
 
 (3) And we must add one more to these sorrows of 
 the life — beyond loneliness, beyond reproach, in its bit- 
 terness — the sense of actual treachery lurking in His 
 little fold ; the presence of one malign influence, of one 
 perfidious friendship, of one soul (amongst the innermost 
 Twelve) gradually hardening itself into hatred, ripening 
 itself for ruin. O, how must the thought — 
 
 Have not I chosen you twelve, and one of you is a 
 devil'— 
 
 1 Micah vi. 8. Mai. iii. 14. ^ ^j^^ ^ii. i>4 
 
 3 Matt. ix. 20. * John vi. 70. 
 
70 CHRIST MADE PERFECT [l.ECT. 
 
 have poisoned the peace and wrung the very heart of 
 Jesus, though it could not shake the stedfastness of His 
 resolve to overcome even that evil^ were it possible, with 
 good^ ! 
 
 (4) And yet, my brethren, there was one sorrow 
 wider, larger, broader, if not deeper, even than this. It 
 was this indeed — we scarcely know how to say it — it 
 was this which brought Him down, it was this which 
 made Him take flesh, it was this which caused the life 
 which it darkened. He must have felt it already — He 
 must have felt it in Heaven. The fi-ee gift, St Paul 
 writes, tvas of {the result of, caused by — strange words !) 
 ma?ty offaices nnfojustificatio7i^. ' Sin brought Christ down 
 — He was the free gift : sin clothed Him in flesh, then 
 saddened, then slew Him. 
 
 Sin was the sorrow. The sight of sin, the know- 
 ledge of sin, the presence of sin — tlie daily presence, 
 in anger and suspicion, in vainglory and hypocrisy, in 
 disease, deformity, leprosy, death — the prescience, too, 
 of sin's consequence, of the second death^. 
 
 You may trace up all Christ's sufferings to this single 
 source — sin. It was this which afflicted, tormented, at 
 last crucified Him; it was through this that He was 
 made perfect. 
 
 (5) As the end drew on, there set in new sufferings. 
 We are to commemorate them to-morrow — we are com- 
 memorating them now. 
 
 Some of these speak to all men. The bodily inflic- 
 
 ^ Rom. xii. 21. ^ Rom. v. 16, 'Eic iroWiSu irapairTOip.OLTOiv. 
 
 3 Rev. ii, II. XX. 14. 
 
V.J THROUGH SUFFERING. 1i 
 
 tions — the hunger and thirst, the mockery and buffeting, 
 the spitting and scourging, the thorns and the nails, the 
 shameful Cross, the long hours of hanging between earth 
 and Heaven, between living and dying, the taunts and 
 execrations, the desertion and flight of His own — human 
 nature can feel thus far : the simple narrative of these 
 things, if it were new, if it were of to-day, if it were 
 studied, if it were realized, would draw tears from 
 hardened men. If Jesus were a Philanthropist only, if 
 He were but an innocent Victim of man's prejudice 
 and bigotry, if He were a Patriot only or a Saint or a 
 Martyr, we should all feel it then. It is because He is 
 more — because He is our Saviour, because He is our 
 Lord and our God — it is therefore that we feel it not. 
 
 In reality, however, these things scarcely touch the 
 real point. The suffering of Jesus was not only, not 
 chiefly, as a Man. It was far more, far more exquisite- 
 ly, as the Divine Man — let us speak plainly, as God — 
 that He suffered. It was in the sin-bearing, more than 
 in the sin-suffering, that He felt, and that He groaned. 
 It was not only that sin was all round Him — that He 
 saw a world infected, ruined, destroyed by it — an Apostle 
 says, He was made si?i\ Think of that. The Holy One 
 was 7?iade si?i. Put it at the very lowest possible point — 
 you cannot get rid of the Sacrifice, of the sin-taking and 
 sin-carrying, which is our Gospel, which is our hope. 
 Argue not — only be/ieve^. You will want it one day : 
 think again — you want it now! 
 
 1 2 Cor. V. 2 1. 2 ;\iark v. ^6. 
 
72 CHRIST MADE PERFECT [lect. 
 
 2. The text tells us that through these sufferings 
 God made Christ perfect. Though He were a Son^ yet 
 leanied He obedience through the things which He suffer ed\ 
 These sufferings exercised, practised, manifested, left on 
 record, the perfectness which was in Him. 
 
 (i) Was there ever sorrow like His sorrow, or suf- 
 fering like His suffering, in its submissiveness? 
 
 A dying Bishop asked his Chaplain, Have you ever 
 preached a Sermon on the text, Thy will be done ? How 
 did you explain it 1 When the other replied — Just so, he 
 said; that is the meaning: and added, in a voice choked 
 with tears, But it is hard — very hard soi7ietimes — to say it. 
 
 Christ did say it. If this cup may ?iot pass away 
 from me except I drink it, Thy will be done^. The cup 
 did not pass — He did drink it : it was the cup not only 
 of pain, not only of torture, not only of death — it was 
 the hiding of a Father's countenance ; it was death not 
 only in human loneliness but under Divine desertion : 
 so, not otherwise — not in a gentler form, not with every 
 solace and every mitigation, but thus in darkest, bitter- 
 est, uttermost desolation — did Christ our Lord taste 
 death for every man ^. And yet He could say, Thy will 
 be done. 
 
 (2) Suffering often makes us selfish. The frame 
 racked with pain can scarcely admit a thought save for 
 itself. It seems wonderful to us that all the world is 
 not sorry ! Of those who approach us we demand this 
 first and midst and last of all, that they feel for us. 
 
 1 Heb. V. 8. 2 Matt. xxvi. 42. ^ Heb. ii. 9. 
 
v.] rilROUGII SUFFER I iVG. 73 
 
 We reject the rough toucli, we resent the critical word, 
 we expect every suggestion to be adapted to our circum- 
 stance, and every voice to be attuned to our mood. 
 Only Christ, and a few who have learned of Him, could 
 be unselfish in suffering. He thought of every one — 
 thought of the imperilled souls that would not watch' — 
 thought of the endangered bodies which must be pleaded 
 for with His captors* — thought of the falling sinning 
 Disciple who must be recalled with a look to peni- 
 tence^ — thought of the pitying women, whose wailing 
 should be rather for themselves and their children^ — 
 thought of the bereaved Mother whose home must be 
 provided^ — thought of the agonized dying sinner beside 
 Him, who must be comforted with the promise of a 
 Paradise opened*'. 
 
 (3) Even a submissive, even an unselfish sorrow, 
 might yet be wanting in dignity and in elevation. There 
 have been those Avho bowed themselves under f/ie mii^htv 
 Haiid'^ — there have been those who thought themselves 
 least, and even in dying hours remembered their breth- 
 ren — yet were lacking in the calmness of their retrospect 
 and in the confidence of their prospect. It was not so 
 with Christ. Whatever the deprivation of conscious joy, 
 whatever the disconsolateness of spiritual feeling, there 
 was no misgiving as to the completeness of His Work or 
 as to the availableness of His Propitiation. Each sepa- 
 rate item of prophetic prediction was carefully pondered 
 
 1 Matt. xxvi. 40, 4 T. 2 JqI^,-^ j^^.jij <^^ ^_ 3 YaxVq xxii. 6r. 
 
 4 Luke xxiii. 27, 28, ^ John xix. 26, 27. ^ Luke xxiii. 43. 
 7 I Pet. V. 6. 
 
74 CIIRfST MADE PERFECT LECT. 
 
 and exactly fulfilled. Kjiowing that all tilings else were 
 now accomplished — all things written in Holy Scripture 
 concerning the life and the death of Him that should 
 come — that there might be left no jot and no tittle of 
 type or sign, of Psalm or Prophecy, incomplete or un- 
 regarded. He saith, I thii-st^. And when this too was 
 done, then at last He said. It is finished — then at last, 
 in peace and faith. He bowed His head, and gave up the 
 ghost^. Thus He taught, for all time, the importance of 
 God and the insignificance of the present — the essential 
 difference between safety and transport — the blessedness 
 of all those who die in the Loi'd^, even though there be, 
 to the very last, neither beckoning angel, opening sky, 
 nor visible glory. 
 
 My brethren, the text tells us that all this was done, 
 not for Himself, but for us. It was in bringing many 
 sons unto glory that God thus perfected through sufferings 
 the Captain of their salvation. It was to make Him 
 one with us. It was to create, it was to establish, it 
 was to prove, that relationship, that brotherhood, which 
 is between Christ and His redeemed. It was to enable 
 Him to feel with us in suffering, to succour us in temp- 
 tation, to exercise the Church's trust, and to lead the 
 Church's worship ^ It was to encourage us to trust 
 Him as our Friend, to use Him as our Priest, to follow 
 Him as our Commander, to live because He died, and 
 to die because He lives. We are sojis of God ?io7a, 
 and, though it doth not yet appear what we shall be^, we 
 
 ^ John xix. 28. 2 John xix, 30. ^ Rev. xiv. 13. 
 
 ^ Ileb, ii. 12. ^ I John hi. 2. 
 
THROUGH SUFFERING. 75 
 
 know that God Himself is engaged in bringing us to 
 glory. 
 
 O, my brethren, let us not frustrate this purpose of 
 Divine love. What is Glory 1 It is the sight of God, 
 it is the presence of God, it is the companionship of 
 Ciod — it is the likeness, it is the lost, restored image of 
 God Himself — for ever. It was to give us this that 
 Christ came, that Christ suffered and wept, that Christ 
 died and rose. How are we dealing with this blessed 
 Hope? Where is our earnestness in seeking, where is 
 our watchfulness in keeping, where is our holy jealousy 
 of forfeiting, this glory which a perfected Lord won for 
 us through suffering? Let not this serious season end, 
 let not this Holy Week close — let us not stand to-morrow, 
 on the Crucifixion Day, to see Christ die — let us not 
 presume to meet to say to one another, on Easter Day, 
 The Lord is risen — without some anxious questionings 
 meanwhile, some deep searchings of heart, some reso- 
 lute expulsions of sins, some determined efforts after 
 a better, braver, holier life! Let us not expect, let us 
 not wish, to trifle or play along that road which Jesus 
 Christ marked with great drops of His blood ! If 7ve 
 suffer^ we shall also 7-eign 7vith Him^. Suffering of some 
 kind is the condition of our perfection. Christ also 
 Himself was made perfect through suflerings. 
 
 Let suffering come, and change, and work, and go, 
 as God shall order. He has charge of us. He chastens 
 and blesses, He can make the very stroke healing, and 
 
 ^ 2 Tim. ii. i 2. 
 
76 CHRIST MADE PERFECT, &^c. [lect. V. 
 
 pour the oil of His benediction upon the wound which 
 He has opened. Only may He not leave us, not give 
 us up, not cease to deal with us ! All in gentleness, if it 
 please Him — if need be, in merciful correction — so let 
 Him guide, so let Him speed us! At last may we be of 
 those whom He has prepared for His presence — of those 
 sons whom He has brought safe to glory ! 
 
 Thursday before Easter, 
 March 25, 1869. 
 
VI. 
 
 DEATH THE REMEDY OF CHRIST S 
 LONELINESS. 
 
 St John xli. 24. 
 
 Verily^ verily^ I say unto you, Except a corn of ulicat fall 
 into the ground and die, it abidcth alone: but if it die, 
 it bringeth forth much fruit. 
 
 It is thus that Christ Himself speaks of the importance, 
 the necessity, of His own Death. 
 
 He has made His solemn entry into the City where 
 He is now to suffer. 
 
 An unwonted stir accompanies, this time, His visit to 
 Jerusalem. 
 
 He had been there as a Boy of twelve years, and no 
 man thought of Him then. He might sit in the Temple- 
 courts, hearing the doctors and asking them questions : 
 no immediate fame published His presence : His Mother 
 must seek Him for herself, if she would find Him : He 
 was not preaching, He was not healing, He was not 
 
DEATH THE REMEDY [leC'I". 
 
 working then : He was only preparing, He was only 
 learning. He had stayed behind to learn, He accompa- 
 nied her home to obey\ 
 
 But now it was otherwise. For about three years He 
 had come forward as the Teacher, as the Prophet, as 
 more than the Prophet, of Israel. He had drawn upon 
 Himself, when He periodically visited Jerusalem, first 
 the notice and then the hostility of the orthodox. Again 
 and again He had withdrawn Himself, till His hour 
 should come": now His hour is come, and He is here 
 to die. 
 
 At this moment of extreme peril, when the fury of 
 the Pharisees has been inflamed for its last vengeance by 
 the public entry and by the popular confession, there 
 occurred an incident noticed only by St John; an 
 appHcation on the part of some Gentile proselytes who 
 had come up to worship at this Passover, that they might 
 be permitted to seejesus^. There was a doubt about it. 
 Philip, to whom they first spoke, had heard his Master 
 say, on more than one occasion, that He was come upon 
 earth to minister personally only to Israeli these Gen- 
 tiles were outside that pale : he must consult another 
 Disciple before he can admit them. 
 
 Whether they were admitted we know not. But it 
 seems that the desire itself struck the heart of Jesus with 
 a sort of vivid foresight and foretaste of His coming 
 Glory. This eagerness of strangers to visit Him, what 
 was it but an omen of the now not distant day when in 
 
 ^ Luke ii. 51. ^ John vii. 8. viii. 20. ^ John xii. 20, 11. 
 4 Matt. X. 5. XV. 24. 
 
VI. J OF CHRIST S LONELINESS. 79 
 
 a larger sense the Gentiles should come to His light, and 
 kings to the brightness of His risi?ig^ ? Without returning 
 (so far as the Gospel tells) any direct answer to the 
 application itself, He suffered His thoughts and His 
 words to leap forth across the chasm of the dark shadow, 
 into the bright glorious day of the Joy set before Hitn^, 
 The hour is come that the Son of Man should be glorified. 
 Human nature might have said, The hour is come that 
 the Son of Man should be crucified: but the Divine 
 faith which supported Him overlooked and surmounted 
 all this, and treated the suffering itself as the mere 
 insignificant preface and prelude to the glory. 
 
 But He has not forgotten it. The text, which in- 
 stantly follows, is about the decease which He must first 
 accomplish at Jerusalem ^. 
 
 He looked forward to it. We are gathered to look 
 back upon it. Let us imitate, as best we may, His 
 example, in not confining our view to the dreadful 
 spectacle of the bodily anguish, but rather penetrating 
 through all this to the importance and necessity of His 
 death, as He Himself here lays it out before us. 
 
 The grain of wheat not yet sown is a bare grain, and 
 nothing more. // abideth alofie. Look at it, examine 
 it, handle it : can anything be more insignificant ? There 
 is in it, as it lies there, not so much as the satisfaction of 
 the hunger of one living thing. But even the insignifi- 
 cance is not the point to which Christ directs attention. 
 It is the solitariness. // abideth alone. That grain of 
 
 1 Isai. Ix. 3. 2 Heb. xii. 3. ^ Luke ix. 31. 
 
8o DEATH THE REMEDY [lecT. 
 
 wheat is a solitary. While it is as it is, it can never 
 know the blessing of increase, of multiphcation, of use- 
 fulness, of productiveness. It is just the single grain 
 itself, and it is not, and it will not be, and (except on 
 one supposition) it is physically incapable of becoming, 
 anything else or more. 
 
 What is that one condition ? 
 
 Let it fall upon the ground and die. Let it be 
 thrown upon the surface of some field, duly prepared on 
 man's part by plough and harrow, duly prepared on 
 God's part by timely rain and fostering sunshine — there 
 let it lie, till a process analogous to death shall have 
 passed upon it, till it has seemed to decay and corrupt, 
 till it has swollen and sprouted, and lost shape and form, 
 solidity and cohesion— let a season or two pass over it — 
 leave it to that most ingenious, most sagacious, most 
 powerful of all workers. Nature — w^hich is God's order — 
 herself: and then that bare, lonely, solitary grain will 
 have undergone a change only the more marvellous the 
 more it is looked into : it will have become the parent 
 of an offspring : through death it will have occasioned 
 existence to thirty or sixty or a hundred substances like 
 itself : that one grain may have become the very staff of 
 life to a household. Except it fall into the ground and 
 die, it must abide alone: but if it die, it bringcth forth 
 much fruit. 
 
 The connection shows us the real subject of this little 
 Parable — for such it is — this comj^arison drawn from a 
 natural process, and applied to the illustration of a deep 
 mystery. It sets before us the contrast between what 
 
VI.l OF CHRIST S LONELINESS. 8 1 
 
 Christ was, what alone He could be, before or without 
 dying, and what He became, what He is, through death. 
 
 Except He die. He must abide alone. If He die, 
 He can bear abundant fruit. 
 
 That is our subject. 
 
 The loneliness of Christ upon earth is a thought 
 often dwelt upon. We touched upon it yesterday. 
 While in the world, He was in no sense of it. He was 
 a solitary in soul, even in crowded places, with many 
 coming and going, thronging and pressing Him. The 
 great men, the learned men, the professed theologians of 
 Israel, refused Him all sympathy. The poor and suffering 
 heard indeed with gladness His message of joy3 beyond, 
 and flocked to experience His present power of minis- 
 tering to their necessities. Yet even these had (for the 
 most part) but faint and unworthy ideas of what He 
 really came to do for them : even these ran after Him, 
 too often, in the hope of His feeding them by miracle \ 
 or amazing them by some sign from heaven", rather than 
 because they found His Word saving, or His Presence 
 quickening, to their souls. He was alone still, for them. 
 
 And even His Disciples, how slow of heart were they 
 to understand what He would teach ^! How incapable of 
 entering into the deep thoughts which filled and pos- 
 sessed His soul ! How resolute to keep their own pre- 
 judices, whatever He might say; to represent Him as 
 this and that which He was not and would not be ; 
 even to reprove Him for being that which alone would 
 
 John vi. 26. 
 
 - John iv. 48. 
 
 ^ Luke xxiv. 25 
 
 II. S. 
 
 
 G 
 
82 DEATH THE REMEDY [lect. 
 
 make Him either God's Christ or man's Saviour M He 
 was alone still, even in that inner circle. When at last, on 
 His apprehension, they o\)^v^y foisook Hun and fled, they 
 scarcely made the words true, though they threw a cruel 
 light upon them. Ye shall leave me alo?ie". He was 
 alone. He never really had any one save the Father 
 with Him. 
 
 But this is not the sense in which we are to read the 
 words before us. It is not exactly of the loneliness of 
 Christ, as commonly understood, that we have to think 
 now. The grain of wheat is as much alone (in Christ's 
 sense) if it be observed lying in the granary amidst a 
 countless heap of other Hke grains, as if it be separated 
 from all for inspection by the eye or examination by 
 the microscope. We see what is meant by alo7ie when we 
 look at its opposite, the bearing fruit. Christ does not 
 count mere coexistence — the outward presence or com- 
 pany of others — as any correction at all of the solitari- 
 ness of which He speaks. He might have had even the 
 understanding, even the sympathy, of others with Him — 
 as we know that He had the love, the devoted and un- 
 selfish love, of a few persons even in those days of His 
 flesh — and yet have been alone as He here means that 
 word. It is an aloneness, a solitariness, which may be 
 said to be the condition of all men, save in one relation 
 only : and that one relation is, not the closest of earthly 
 and human relations, but the relation in which the soul, 
 in which the person himself, stands towards Jesus Christ. 
 
 ^ Matt. xvi. 2'i. - John xvi. 32. 
 
VI.] OF CHRISrs LONELINESS. Z^ 
 
 We must draw this out a little. 
 
 The solitariness of the grain of wheat consists not 
 in having no other grains of wheat around it. It may 
 be one item of an immense heap of like grains. And 
 yet it is alone till it has fallen into the ground and died. 
 Then, then only, can it bear fruit ; then, and then only, 
 is its solitude, its isolation, done with. So is it with 
 Christ. 
 
 While He was upon earth, He could have others 
 round Him. He could eat and drink in their houses; 
 He could converse, He could teach. He could soothe or 
 alarm; He could convince, exhort, impress, influence. 
 If He had continued thus to the end — if He had lived 
 to the usual limit of human being, and then died the 
 common death of all men^ — His name and His words 
 might have been handed down to us in tradition or in 
 Scripture, and we might have been called Christians, just 
 as others are called by the name of some Founder of 
 a Sect or a School, the tenets of which are their opi- 
 nions, its dogmas their principles. But still, through all 
 this, Christ would have been alofie. This connection 
 of mere teaching, this respect and reverence for His 
 authority, this taking of His opinion for our opinion, or 
 even of His revelation for our Gospel, leaves Christ 
 Himself a solitary still. He had something of this from 
 His Disciples on earth, and yet He continued alone; 
 alone, for all save His Father. This sort of connection 
 is what man has with man ; a connection of intercourse, 
 
 ^ Num. xvi. 2C). 
 
84 DEATH THE REMEDY [lect. 
 
 of respect, of affection, of reverence : and yet, as to 
 the deepest matters of all, man lives by himself: the 
 heart knoius its own bitterness^ and a stranger, nay, 
 even a friend, inte7'nieddles not with its Joy ^. Like the 
 bare grain on its corn-heap, abiding still alone even in 
 its multitude, there is still needed a sowing and a reap- 
 ing, a death and a resurrection, to change isolation into 
 productiveness. Christ the great Teacher, Christ the 
 mighty Master, Christ the Divine Prophet, is alone still. 
 It is only v/hen He dies — only when He is lifted up 
 from the earth, upon the cross of shame and in the 
 death of anguish — it is only then that He draws all men 
 to Him~; it is only then that He begins to have a Church 
 and a people and a spiritual offspring ; it is only then that 
 He sees of the travail of his soul, and is compensated 
 and satisfied^. 
 
 See then how little we really know of Christ while 
 we leave out of sight, or throw into the background, 
 the Cross and the Sacrifice ! Till this mystery of myste- 
 ries is apprehended, Christ is alone, for us ; and we are 
 alone, for Christ. He is to us a separate Person ; divided 
 and severed from us, far as the nineteenth century from the 
 first century, far as England from Judaea, yea, far as earth 
 from Heaven. There is no such thing possible, while this 
 is so, as converse, incorporation, communion. We do 
 nothing, while this is so, to prevent His being alone : He 
 can do nothing, while this is so, to prevent us from being 
 solitaries among a multitude. He cannot be more — He 
 
 ^ Prov. xiv. 10. ^ John xii. 3-j. ^ Isai. liii. ir. 
 
VI.] OF CHRIST S LONELINESS. 85 
 
 is probably far less to us — while this is so, than a Friend 
 whose words we treasure, whose distance we bewail, or 
 whose memory we cherish. At the very most — even if 
 there be the utmost stretch of faith which on this suppo- 
 sition is possible — at the very most He is to us but as 
 one of our human relations, for whom we feel a deep 
 loving regard, but between whom and us there is, of 
 necessity, no actual breaking down of the barriers of a 
 distinct personality, of a separate being. This at the 
 best — O how little likely is it that there will be this ! 
 
 But now see what the Death does for us — how it ends 
 this abiding alone — how it brings forth fruit in souls 
 quickened, and lives transformed, enabled, indwelt, glo- 
 rified ! 
 
 For, first, the Death of Christ was a real and true 
 Propitiation for our sins^. We know not how. ^^llen we 
 begin to reason about it, we are soon lost and bewil- 
 dered. When men bid us to explain the Atonement to 
 ourselves thus or thus, they are always adding to Reve- 
 lation — well if they are not contradicting it likewise ! 
 The great and blessed truth, that our Lord Jesus Christ 
 made in His Death a ftili, perfect, afid sufficient sacrifice, 
 oblation, and satisfaction for the sins of the whole 7vorld, 
 is, above any other, a simple Revelation — a thing which 
 God only could tell, and which we receive and rest upon 
 singly and solely because He tells it. Our Lord Him- 
 self, in His great Discourse with Nicodemus, seems to 
 say that the Revelation of the Cross is a greater mys- 
 
 1 Rom. iii. 25. i John ii. z. iv. 10. 
 
86 DEATH THE REMEDY [lect. 
 
 tery than the Revelation of the New Birth itself. If I 
 have told you earthly things — and the things of which He 
 has told are the birth by water and by the Spirit — and 
 ye believe not, how shall ye believe if I tell you of heavejily 
 thi?tgs? of those things which no man can know but He 
 who has been in Heaven ? and goes on to speak of the 
 lifting up of the Son of Man, that sinners may behold 
 Him in that Death by Crucifixion, and live\ Instead of 
 arguing over it, take it as a message from God to your 
 soul. Jesus Christ did, as on this day^ bear your sins. 
 You may plead what He suffered on Calvary as your 
 ground of forgiveness and acceptance. Doing so^ you 
 will find peace. Failing to do so, you will never know 
 rest : your spiritual life will be to the end like a troubled 
 sea; the plunge into eternity will be a leap in the dark, 
 a perhaps and a peradventure where the Christian has 
 his Yea and his Amen ^! 
 
 Now when once this revelation of Atonement is 
 grasped by the firm hand of faith, then the saying of the 
 text begins to unfold itself. This brings Christ into 
 quite a new relation. It is no longer some One outside 
 me— a wise Teacher, a benevolent Counsellor, a kind and 
 experienced Friend: all this might be, and yet I might 
 be alone, as to my real secrets, for Him, and He might 
 be alone, like my earthly intimates, for me. But if He 
 has taken my sins upon Him; if He has borne them for 
 me; if He has had such a foresight of love, and such a 
 power of help, and such an infiniteness of self-forgetting 
 
 1 John iii. 2—15. ^ 1 Cor. i. 20. 
 
VI.] OF CHRIST S LONELINESS. 87 
 
 self-saerifice, that He actually, while I was yet a sinner, 
 came down from His glory to be made one with me, 
 and in that oneness then for me to die ; if He has done 
 this centuries ago, and still, now that I am actually 
 struggling through this tangled maze of sinful suffering 
 being for my threescore years and ten, is there above, 
 not so much watching and pitying me, but rather feeling 
 with me, and pleading for me, and bearing me on His 
 heart there in His glory, making His one Sacrifice still 
 availing, still fresh and powerful, as if it were but yester- 
 day or to-day offered ; if all this be so — and what less 
 or else than this is the Scripture doctrine of the Cross? — 
 then, you see, there is a relation between me and my 
 Saviour quite different from anything else that can be 
 dreamed of: He is not alone now, and I am not alone 
 now: He is one with me, and I am one with Him, as 
 I could not be with any earthly person whatsoever. The 
 grain of wheat may be alone while it lies on its heap, or 
 is handled by the curious hand: but now that it has 
 fallen into the ground and died, it is not alone — it has 
 brought forth fruit, much fruit — and I, even I myself, am 
 one little fragment of its produce ! 
 
 But even this exhausts not the deep saying. Recon- 
 ciled by the Deaths we are also saved by the Life^ ; the life, 
 that is, after death; the life which is out of the death; 
 the life of the Resurrection and the Immortality. Because 
 I live ^ ye shall live also^. 
 
 This too is t\\efn(it of the Death. 
 
 ^ Rom, V. I o. 2 John xiv. 1 9. 
 
SS DEATH THE REMEDY [lect. 
 
 This could not be while the life was the natural, 
 the human being, of a Man that must die. This could 
 not be while He was preaching and healing, setting us an 
 example, and speaking words such as na^er ma7i spake 
 below. This too waited for the Death. Then, out of 
 it sprang the Life; the life of the Intercession, and the 
 life of the Spirit. 
 
 O how have we tried Jesus Christ! How have our 
 sins drawn upon His forbearance ! How have our cold- 
 nesses, our backslidings, our cherished infirmities, our 
 neglected and half-resisted graces, experimented upon 
 the patience and the prevalence of His Mediation ! Re- 
 flect, on this solemn evening of His Passion, upon the 
 use that you have made of His Cross and of His Atone- 
 ment. Think with yourselves what sort of gratitude you 
 have shown for that long-suffering love. O ask your- 
 selves what earthly friend would not long ago have 
 given you up ; what earthly friend would not long ago 
 have declared you an ungrateful, a hypocritical, a false 
 man? And then think how over all this ingratitude, 
 inconsistency, and provocation, the grace of Jesus Christ 
 has still triumphed — still repairing, still restoring, still 
 bearing, interceding still ! 
 
 And thus we pass from the Intercession above to the 
 influence and operation within. 
 
 If there be any truth in Holy Scripture, there is 
 a direct communication between the glorified Saviour 
 and His tempted and troubled people below. That 
 communication is carried on by the Holy Spirit, who 
 passes between Christ above and Christians on earth. 
 
VI.] OF CHRISTS LONELINESS. 89 
 
 with perpetual messages of love and consolation and 
 guidance, written not with ink and pen, but on tables of 
 the heart^ — assuring them of undying recollection, and 
 conveying into them a resistless strength. 
 
 The fulness of these doctrines is for other disclo- 
 sures; but the germ of them lies all in the mystery of 
 the Cross and Passion. It is the Saviour who has died, 
 not the Man alive before death, who has these things 
 in store for them who believe. The grain of wheat un- 
 sown abideth alone : when it has sunk in and died, then 
 it brings forth much fruit. 
 
 Wherever there is a soul struggling out of its natural 
 darkness, struggling out of its natural infirmity, struggling 
 out of its natural earthliness, corruption, and sin, to- 
 wards and at last into the bright light, the supernatural 
 strength, the heavenly elevation and purity, of the new 
 life which is in Christ Jesus — there, there is the fruit of 
 which the text tells. All else may or may not be; but 
 where this is, there is the loneliness of Christ comforted; 
 there is the travail of Christ rewarded by its proper 
 harvest. Let no sense of sin, no experience of miserable 
 weakness, no depth of degradation and wretchedness, 
 keep any of us from the feet of Him who for this very 
 purpose came into the world, bore our sorrows and car- 
 ried our sicknesses,' died at last for us, and for us rose 
 and m'ived^ that He might he Lord, one by one, of the 
 dead and living^ 
 
 And the fruit spoken of is much fruit. 
 
 ^ 2 Cor. iii. ^. - Rom. xiv. o. 
 
90 DEATH THE REMEDY [lect. 
 
 Already much fruit. We will not speak of anibiguous, 
 of indirect, of secondary products of the Death or of 
 the Life ; not now of a Christendom created by Chris- 
 tianity, with all its embellishments of high civilization, 
 and all its blessings of a philanthropy unknown to anti- 
 quity: we will go into that deeper and truer world of 
 individual heart and personal motive which underlies and 
 bears up all these : we will say that already — already 
 through the past eighteen ages — already in this busy, 
 restless, self-exalting nineteenth century of ours — Christ 
 has produced, is producing, not fruit only, but much 
 fruit j that the number of truly redeemed souls praising 
 and blessing and worshipping Christ in all parts of the 
 earth is no insignificant remnant, but large beyond man's 
 counting, and also multiplying day by day, and to mul- 
 tiply. The fruit of Christ's Death is already, is if it stop- 
 ped here, not real fruit only, but much fruit. There 
 are those lying this night on beds of pain and anguish, 
 there are those passing this night along the valley of the 
 shadow of death, supported only, and supported suffi- 
 ciently, by faith in the Death and in the Resurrection of 
 our one Lord — this has been for ages, this is now j long 
 as earth lasts, this shall be — O let no taunt and no scoft' 
 of the unbeliever silence our heart's praises when we 
 would speak of what Christ has effected ; let us say, and 
 feel it. This is He that liveth and ivas dead; a?id, behold. 
 He is alive for evermore, and has the keys of hell and 
 of death ' I 
 
 1 Rev. i. 1 8. 
 
VI.] OF CHRIST S LONELINESS. 91 
 
 And if even this experience of the past and of the 
 present should ever fail to reanimate the faint and weary- 
 hearted Christian as he toils along, sore bested and 
 hungry, by life's dusty and parched highway, towards 
 what he yet believes in as the land of his rest and his 
 inheritance; then let him open the last book of his Bible, 
 and read there what the JiiucJi fruit shall be when the 
 mystery of God is fijiisJicd'^-^ 
 
 After this I beheld^ a?id lo, a great viultitiide which no 
 man could number, of all nations and kindreds and people 
 and tongues, stood before the throne and before the Lamb, 
 clothed luith ivhite robes and palms in their hands — 
 
 These are they which came out of great tribulation, and 
 have washed their robes, and made them ivhite in the blood of 
 the Lamb — 
 
 Therefore are they before the throne of God, and serve 
 Him day and night in His temple — 
 
 And God shall wipe away all tears from their eyes' — 
 
 And then let him say to himself, The words are true, 
 after all. The bare grain of the unsown wheat 7?iight 
 abide alone; but now that it has died, it has brought forth, 
 it is bri?igi?ig forth, it shall bring forth, fruit — much fruit! 
 
 ^ Rev. X. 7. 2 i;>^gy, yW^ ^ — j-_ 
 
 Good Friday, 
 March 26, 1S69. 
 
CamftrttJfje : 
 
 PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
BY TUB S.UIE AUTHOR. 
 
 THE CHURCH OF THE FIRST DAYS. Lecture.^ 
 on the Acts of the Apostles.- I. The Church of Jerusalem. 
 II. The Church of the Gentiles. Ill, The Church 
 OF the World, second edition. Fcap. 8vo, 4s. 6cZ. each. 
 
 LECTURES ON THE REVELATION OF ST. 
 JOHN. Two Vols, third edition (m the Press). 
 
 WORDS FROM THE GOSPELS. Sermons preacIicJ 
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