The Expositor's Bible: The Gospel of St John Volume II Part 5

This revelation of G.o.d in man implies that there is an affinity and likeness between G.o.d and man-that man is made in G.o.d's image. Were it not so, we should see in Christ, not G.o.d at all, but only man. If G.o.d is manifest in Christ, it is because there is that in G.o.d which can find suitable expression in a human life and person. In fact, this revelation takes for granted that in a sense it is quite true that G.o.d is a magnified Man-that He is a Being in whom there is much that resembles what is in man. And it stands to reason that this must be so. It is quite true that man can only conceive what is like himself; but that is only half the truth. It is also true that G.o.d can only create what is consistent with His own mind. In His creatures we see a reflection of Himself. And as we ascend from the lowest of them to the highest, we see what He considers the highest qualities. Finding in ourselves these highest qualities-qualities which enable us to understand all lower creatures and to use them-we gather that in G.o.d Himself there must be something akin to our mind and to our inner man.

Christ, then, is "the Truth," because He is the Revealer of G.o.d. In Him we learn what G.o.d is and how to approach Him. But knowledge is not enough. It is conceivable that we should have learned much about G.o.d and yet have despaired of ever becoming like Him. It might gradually have become our conviction that we were for ever shut out from all good, although that is incompatible with a true knowledge of G.o.d; for if G.o.d is known at all, He must be known as Love, as self-communicating. But the possibility of having knowledge which we cannot use is precluded by the fact that He who is the Truth is also the Life. In Him who is the Revealer we at the same time find power to avail ourselves of the revelation. For:

II. "I am the Life." The declaration need not be restricted to the immediate occasion, Christ imparts to men power to use the knowledge of the Father He gives them. He gives men desire, will, and power to live with G.o.d and in G.o.d. But is not all life implied in this? This is life as men are destined to know it.

In every man there is a thirst for life. Everything that clogs, impedes, or r.e.t.a.r.ds life we hate; sickness, imprisonment, death, whatever diminishes, enfeebles, limits, or destroys life, we abhor. Happiness means abundant life, great vitality finding vent for itself in healthy ways. Great scope or opportunity of living to good purpose is useless to the invalid who has little life in himself; and, on the other hand, abundant vitality is only a pain to the man who is shut up and can spend his energy only in pacing a cell eight feet by four. Our happiness depends upon these two conditions-perfect energy and infinite scope.

But can we a.s.sure ourselves of either? Is not the one certainty of life, as we know it, that it must end? Is it not certain that, no matter what energy the most vigorous of us enjoy, we shall all one day "lie in cold obstruction"? Naturally we fear that time, as if all life were then to end for us. We shrink from that apparent termination, as if beyond it there could be but a shadowy, spectral life in which nothing is substantial, nothing lively, nothing delightsome, nothing strong. That state which we shrink from our Lord chooses as a condition of perfect life, abundant and untrammelled. And what He has chosen for Himself He means to bestow upon us.

Why should we find it so hard to believe in that abundant life? There is a sufficient source of physical life which upholds the universe and is not burdened, which in continuance and exuberantly brings forth life in inconceivably various forms. The world around us indicates a source of life which seems always to grow and expand rather than to be exhausted.

So there is a source of spiritual life, a force sufficient to uphold all men in righteousness and in eternal vitality of spirit, and which can give birth to ever new and varied forms of heroic, holy, G.o.dly living-a force which is ever pressing forward to find expression through all moral beings, and capable of making all human action as perfect, as beautiful, and infinitely more significant than the products of physical life which we see around us. If the flowers profusely scattered by the wayside are marvels of beauty, if the bodily frame of man and of the other animals is continually surprising us with some new revelation of exquisite arrangement of parts, if nature is so lavish and so perfect in physical life, may we not believe that there is as rich a fountain of moral and spiritual life? Nay, "the youths may faint and be weary, and the young men utterly fall," physical life may fail and in the nature of things must fail, "but they that wait upon the Lord shall renew their strength, they shall run and not be weary."

It is Jesus Christ who brings us into connection with this source of life eternal-He bears it in His own person. In Him we receive a new spirit; in Him our motive to live for righteousness is continually renewed; we are conscious that in Him we touch what is undying and never fails to renew spiritual life in us. Whatever we need to give us true and everlasting life we have in Christ. Whatever we need to enable us to come to the Father, whatever we shall need between this present stage of experience and our final stage, we have in Him.

The more, then, we use Christ, the more life we have. The more we are with Him and the more we partake of His Spirit, the fuller does our own life become. It is not by imitating successful men we become influential for good, but by living with Christ. It is not by adopting the habits and methods of saints we become strong and useful, but by accepting Christ and His Spirit. Nothing can take the place of Christ. Nothing can take His words and say to us, "I am the Life." If we wish life, if we see that we are doing little good and desire energy to overtake the good that needs to be done, it is to Him we must go. If we feel as if all our efforts were vain, and as if we could not bear up any longer against our circ.u.mstances or against our wicked nature we can receive fresh vigour and hopefulness only from Christ. We need not be surprised at our failures if we are not receiving from Christ the life that is in Him.

And nothing can give us the life that is in Him but our own personal application to Him, our direct dealing with Himself. Ordinances and sacraments help to bring Him clearly before us, but they are not living and cannot give us life. It is only in so far as through and in them we reach Christ and receive Him that we partake of that highest of all forms of life-the life that is in Him, the living One, by whom all things were made, and who in the very face of death can say, "Because I live ye shall live also."

III. Being the Revealer of the Father, and giving men power to approach G.o.d and live in Him, Jesus legitimately designates Himself "the Way."

Jesus never says "I am the Father"; He does not even say "I am G.o.d," for that might have produced misunderstanding. He uniformly speaks as if there were One on whom He Himself leant, and to whom He prayed, and with whom, as with another person, He had fellows.h.i.+p. "I am the Way," He says; and a way implies a goal beyond itself, some further object to which it leads and brings us. He is not the Being revealed, but the Revealer; not the terminal object of our wors.h.i.+p, but the image of the invisible G.o.d, the Priest, the Sacrifice.

Christ announces Himself to Thomas as the Way, in order to remove from the mind of the disciple the uncertainty he felt about the future. He knew there were heights of glory and blessedness to which the Messiah would certainly attain, but which seemed dim and remote and even quite unattainable to sinful men. Jesus defines at once the goal and the way.

All our vague yearnings after what will satisfy us He reduces to this simple expression: "the Father." This, He implies, is the goal and destiny of man; to come to the Father, who embraces in His loving care all our wants, our incapacities, our sorrows; to reach and abide in a love that is strong, wise, educative, imperishable; to reach this love and be so transformed by it as to feel more at home with this perfectly holy G.o.d than with any besides. And to bring us to this goal is the function of Christ, the Way. It is His to bring together what is highest and what is lowest. It is His to unite those who are separated by the most real obstacles: to bring us, weak and unstable and full of evil imaginings, into abiding union with the Supreme, glad to be conformed to Him and to accomplish His purposes. In proclaiming Himself "the Way,"

Christ p.r.o.nounces Himself able to effect the most real union between parties and conditions as separate as heaven and earth, sin and holiness, the poor creature I know myself to be and the infinite and eternal G.o.d who is so high I cannot know Him.

Further, the way to which we commit ourselves when we seek to come to the Father through Christ is a _Person_. "I am the Way." It is not a cold, dead road we have to make the most of for ourselves, pursuing it often in darkness, in weakness, in fear. It is a living way-a way that renews our strength as we walk in it, that enlivens instead of exhausting us, that gives direction and light as we go forward. Often we seem to find our way barred; we do not know how to get farther forward; we wonder if there is no book in which we can find direction; we long for some wise guide who could show us how to proceed. At such times Christ would have us hear Him saying, "I am the Way. If you abide in Me, if you continue in My love, you are in the way and must be carried forward to all good." Often we seem to lose ourselves and cannot tell whether our faces and our steps are directed aright or not; we become doubtful whether we have been making any progress or have not rather been going back. Often we lose heart and begin to doubt whether it is possible for us men ever to reach any purer, higher life; we are going, we say, we know not whither; this life is full of blunders and failures.

Many of the best and most earnest and gifted men have owned their ignorance of the purpose of life and of its end. No voice comes to us out of the unseen world to give us a.s.surance that there is life there.

How can lonely, ignorant, irresolute, weak, and helpless creatures such as we are ever attain to anything we can call blessedness? To all such gloom and doubting Christ, with the utmost confidence, says, "I am the Way. Wherever you are, at whatever point of experience, at whatever stage of sin, this way begins where you are, and you have but to take it and it leads to G.o.d, to that unknown Highest you yearn for even while you shrink from Him. From your person, as you are at this moment, there leads a way to the Father."

FOOTNOTES:

[15] Or, "And whither I go ye know the way."

X.

_THE FATHER SEEN IN CHRIST._

"Philip saith unto Him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so longtime with you, and dost thou not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? the words that I say unto you I speak not from Myself: but the Father abiding in Me doeth His works.

Believe Me that I am in the Father, and the Father in Me: or else believe Me for the very works' sake. Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father.

And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. If ye shall ask Me anything in My name, that will I do. If ye love Me, ye will keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth Him not, neither knoweth Him: ye know Him; for He abideth with you, and shall be in you. I will not leave you desolate: I come unto you. Yet a little while, and the world beholdeth Me no more; but ye behold Me: because I live, ye shall live also. In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and keepeth them, he it is that loveth me: and he that loveth Me shall be loved of My Father and I will love him, and will manifest Myself unto him."-JOHN xiv. 821.

A third interruption on the part of one of the disciples gives the Lord occasion to be still more explicit. Philip is only further bewildered by the words, "from henceforth ye know the Father and have seen Him." He catches, however, at the idea that the Father can be seen, and eagerly exclaims, "Lord, show us the Father, and it sufficeth us." In this exclamation there may be a little of that vexed and almost irritated feeling that every one at times has felt in reading the words of Christ.

We feel as if He might have made things plainer. We unconsciously reproach Him with making a mystery, with going about and about a subject and refusing to speak straight at it. Philip felt that if Christ could show the Father, then there was no need of any more enigmatical talk.

Ignorant as this request may be, it sprang from the thirst for G.o.d which was felt by an earnest and G.o.dly man. It arose from the craving that now and again visits every soul to get to the heart of all mystery. Here in this life we are much in the dark. We feel ourselves to be capable of better enjoyments, of a higher life. The whole creation groaneth and travaileth, as if striving towards some better and more satisfying state. There is a something not yet attained which we feel we must reach. Were this life all, we should p.r.o.nounce existence a failure. And yet there is great uncertainty over our future. There is no familiar intercourse with those who have pa.s.sed on and are now in the other world. We have no opportunity of informing ourselves of their state and occupations. We go on in great darkness and often with a feeling of great insecurity and trepidation; feeling lost, in darkness, not knowing whither we are going, not sure that we are in the way to life and happiness. Why, we are tempted to ask, should there be so much uncertainty? Why should we live so remote from the centre of things, and have to grope our way to life and light, clouded by doubts, beset by misleading and disturbing influences? "_Show_ us the Father," we are tempted to say with Philip-show us the Father and it sufficeth us. Show us the Supreme. Show us the eternal One who governs all. Take us but once to the centre of things and show us the Father in whom we live.

Take us for once behind the scenes and let us see the hand that moves all things; let us know all that can be known, that we may see what it is we are going to, and what is to become of us when this visible world is done. Give us a.s.surance that behind all this dumb, immovable mask of outward things there is a living G.o.d whose love we can trust and whose power can preserve us to life everlasting.

To Philip's eager request Jesus replies: "Have I been so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father; how sayest thou, Show us the Father?" And it is thus our Lord addresses all whose unsatisfied craving finds voice in Philip's request. To all who crave some more immediate, if not more sensible manifestation of G.o.d, to all who live in doubt and feel as if more might be done to give us cert.i.tude regarding the relation we hold to G.o.d and to the future, Christ says: No further revelation is to be made, because no further revelation is needed or can be made. All has been shown that can be shown. There is no more of the Father you can see than you have seen in Me. G.o.d has taken that form which is most comprehensible to you-your own form, the form of man. You have seen the Father. I am the truth, the reality. It is no longer a symbol telling you something about a distant G.o.d, but the Father Himself is in Me, speaking and acting among you through Me.

What do we find in Christ? We find perfection of moral character, superiority to circ.u.mstances, to the elements, to disease, to death. We find in Him One who forgives sin and brings peace of conscience, who bestows the Holy Spirit and leads to perfect righteousness. We cannot imagine anything in G.o.d which is not made present to us in Christ In any part of the universe we should feel secure with Christ. In the most critical spiritual emergency we should have confidence that He could right matters. In the physical and in the spiritual world He is equally at home and equally commanding. We can believe Him when He says that he that has seen Him has seen the Father.

What precisely does this utterance mean? Does it only mean that Jesus in His holy and loving ways and in the whole of His character was G.o.d's very image? As you might say of a son who strongly resembles his father, "If you have seen the one, you have seen the other." It is true that the self-sacrifice and humility and devotedness of Jesus did give men new views of the true character of G.o.d, that His conduct was an exact transcript of G.o.d's mind and conveyed to men new thoughts of G.o.d.

But it is plain that the connection between Jesus and G.o.d was a different _kind_ of connection from that which subsists between every man and G.o.d. Every man might in a sense say, "I am in the Father and the Father in me." But plainly the very fact that Jesus said to Philip, "Believest thou not that I am in the Father and the Father in Me?" is proof that it was not this ordinary connection He had in view. Philip could have had no difficulty in perceiving and acknowledging that G.o.d was in Jesus as He is in every man. But if that were all that Jesus meant, then it was wholly out of place to appeal to the works the Father had given Him to do in proof of this a.s.sertion.

When, therefore, Jesus said, "He that hath seen Me hath seen the Father," He did not merely mean that by His superior holiness He had revealed the Father as no other man had done (although even this would be a most surprising a.s.sertion for any mere man to make-that He was so holy that whoever had seen Him had seen the absolutely holy G.o.d), but He meant that G.o.d was present with Him in a special manner.

So important was it that the disciples should firmly grasp the truth that the Father was in Christ that Jesus proceeds to enlarge upon the proof or evidence of this. In the course of doing so He imparts to them three a.s.surances fitted to comfort them in the prospect of His departure: first, that so far from being weakened by His going to the Father, they will do greater works than even those which had proved that the Father was present with Him; second, that He would not leave them friendless and without support, but would send them the Paraclete, the Spirit of truth, who should abide with them; and third, that although the world would not see Him, they would, and would recognise that He was the maintainer of their own life.

But all this experience would serve to convince them that the Father was in Him. He had, He says, lived among them as the representative of the Father, uttering His will, doing His works. These works might have convinced them even if they were not spiritual enough to perceive that His words were Divine utterances. But a time was coming when a satisfying conviction of the truth that G.o.d had been present with them in the presence of Jesus would be wrought in them. When, after His departure, they found _themselves_ doing the works of G.o.d, greater works than Jesus had done, when they found that the Spirit of truth dwelt in them, imparting to them the very mind and life of Christ Himself, then they should be certified of the truth that Jesus now declared, that the Father was in Him and He in the Father. "At that day ye shall know that I am in My Father, and you in Me, and I in you." What their understanding could not at present quite grasp, the course of events and their own spiritual experience would make plain to them. When in the prosecution of Christ's instructions they strove to fulfil His commands and carry out His will upon earth, they would find themselves countenanced and supported by powers unseen, would find their life sustained by the life of Christ.

Jesus, then, speaks here of three grades of conviction regarding His claim to be G.o.d's representative: three kinds of evidence-a lower, a higher, and the highest. There is the evidence of His miracles, the evidence of His words or His own testimony, and the evidence of the new spiritual life He would maintain in His followers.

Miracles are not the highest evidence, but they are evidence. One miracle might not be convincing evidence. Many miracles of the same kind, such as a number of cures of nervous complaints, or several successful treatments of blind persons, might only indicate superior knowledge of morbid conditions and of remedies. A physician in advance of his age might accomplish wonders. Or had all the miracles of Jesus been such as the multiplication of the loaves and fishes, it might, with a shade of plausibility, have been urged that this was legerdemain. But what we see in Jesus is not power to perform an occasional wonder to make men stare or to win for Himself applause, but power as G.o.d's representative on earth to do whatever is needful for the manifestation of G.o.d's presence and for the fulfilment of G.o.d's will. It may surely at this time of day be taken for granted that Jesus was serious and true.

The works are given Him by the Father to do: it is as an exhibition of G.o.d's power He performs them. They are therefore performed not in one form only, but in every needed form. He shows command over all nature, and gives evidence that spirit is superior to matter and rules it.

The miracles of Christ are also convincing because they are performed by a miraculous Person. That an ordinary man should seem to rule nature, or should exhibit wonders on no adequate occasion, must always seem unlikely, if not incredible. But that a Person notoriously exceptional, being what no other man has ever been, should do things that no other man has done, excites no incredulity. That Christ was supremely and absolutely holy no one doubts; but this itself is a miracle; and that this miraculous Person should act miraculously is not unlikely.

Moreover, there was adequate occasion both for the miracle of Christ's person and the miracle of His life and separate acts. There was an end to be served so great as to justify this interruption of the course of things as managed by men. If miracles are possible, then they could never be more worthily introduced. If at any time it might seem appropriate and needful that the unseen, holy, and loving G.o.d should a.s.sert His power over all that touches us His children, so as to give us the consciousness of His presence and of His faithfulness, surely that time was precisely then when Christ came forth from the Father to reveal His holiness and His love, to show men that supreme power and supreme holiness and love reside together in G.o.d.

At present men are swinging from an excessive exaltation of miracles to an excessive depreciation of them. They sometimes speak as if no one could work a miracle, and sometimes as if any one could work a miracle.

Having discovered that miracles do not convince every one, they leap to the conclusion that they convince no one; and perceiving that Christ does not place them on the highest platform of evidence, they proceed to put them out of court altogether. This is inconsiderate and unwise. The miracles of Christ are appealed to by Himself as evidence of His truth; and looking at them in connection with His person, His life, and His mission or object, considering their character as works of compa.s.sion, and their instructive revelation of the nature and purpose of Him who did them, we cannot, I think, but feel that they carry in them a very strong claim upon our most serious attention and do help us to trust in Christ.

But Christ Himself, in the words before us, expects that those who have listened to His teaching and seen His life should need no other evidence that G.o.d is in Him and He in G.o.d-should not require to go down and back to the preliminary evidence of miracles which may serve to attract strangers. And, obviously, we get closer to the very heart of any person, nearer to the very core of their being, through their ordinary and habitual demeanour and conversation than by considering their exceptional and occasional acts. And it is a great tribute to the power and beauty of Christ's personality that it actually is not His miracles which solely or chiefly convince us of His claims upon our confidence, but rather His own character as it s.h.i.+nes through His talks with His disciples and with all men He met. This, we feel, is the Person for us.

Here we have the human ideal. The characteristics here disclosed are those which ought everywhere to prevail.

But the crowning evidence of Christ's unity with the Father can be enjoyed only by those who share His life. The conclusive evidence which for ever scatters doubt and remains abidingly as the immovable ground of confidence in Christ is our individual acceptance of His Spirit.

Christ's life in G.o.d, His identification with the ultimate source of life and power, is to become one of the unquestioned facts of consciousness, one of the immovable data of human existence. We shall one day be as sure of His unity with the Father, and that in Christ our life is hid in G.o.d, as we are sure that now we are alive. Faith in Christ is to become an unquestioned certainty. How then is this a.s.surance to be attained? It is to be attained when we ourselves as Christ's agents do greater works than He Himself did, and when by the power of His spiritual presence with us we live as He lived.

Christ calls our attention to this with His usual formula when about to declare a surprising but important truth: "Verily, verily, I say unto you, He that believeth on Me shall do greater works than these."

Beginning with such evidence and such trust as we can attain, we shall be encouraged by finding the practical strength which comes of union with Christ. It speedily became apparent to the disciples that our Lord meant what He said when He a.s.sured them that they would do greater works than He had done. His miracles had amazed them and had done much good.

And yet, after all, they were necessarily very limited in number, in the area of their exercise, and in the permanence of their results. Many were healed; but many, many more remained diseased. And even those who were healed were not rendered permanently una.s.sailable by disease. The eyes of the blind which were opened for a year or two must close shortly in death. The paralysed, though sent from Christ's presence healed, must yield to the debilitating influences of age and betake themselves again to the crutch or the couch. Lazarus given back for a time to his sorrowing sisters must again, and this time without recall, own the power of death. And how far did the influence of Christ penetrate into these healed persons? Did they all obey His words and sin no more? or did some worse thing than the disease He freed them from fall upon some of them? Was there none who used his restored eyesight to minister to sin, his restored energies to do more wickedness than otherwise would have been possible? In one word, the miracles of Christ, great as they were and beneficent as they were, were still confined to the body, and did not directly touch the spirit of man.

But was this the object of Christ's coming? Did He come to do a little less than several of the great medical discoverers have done? a.s.suredly not. These works of healing which He wrought on the bodies of men were, as John regularly calls them, "signs"; they were not acts terminating in themselves, and finding their full significance in the happiness communicated to the healed persons; they were signs pointing to a power over men's spirits, and suggesting to men a.n.a.logous but everlasting benefits. Christ wrought His miracles that men, beginning with what they could see and appreciate, might be led on to believe in and trust Him for power to help them in all their matters. And now He expressly announces to His disciples that these works which He had been doing were not miracles of the highest kind; that miracles of the highest kind were works of healing and renewal wrought not on the bodies but on the souls of men, works whose effects would not be deleted by disease and death, but would be permanent, works which should not be confined to Palestine, but should be coextensive with the human race. And these greater works He would now proceed to accomplish through His disciples. By His removal from earth His work was not to be stopped, but to pa.s.s into a higher stage. He had come to earth not to make a pa.s.sing display of Divine power, not to give a tantalising glimpse of what the world might be were His power acting freely and continuously in it; but He had come to lead us to apprehend the value of spiritual health and to trust Him for that.

And now that He had won men's trust and taught a few to love Him and to value His Spirit, He removes Himself from their sight, and puts Himself beyond the reach of those who merely sought for earthly benefits, that He may through the Spirit come to all who understood how much greater are spiritual benefits.

This crowning evidence of Christ's being with the Father and in Him the disciples very soon enjoyed. On the day of Pentecost they found such results following from their simple word as had never followed the word of Christ. Thousands were renewed in heart and life. And from that day to this these greater works have never ceased. And why? "Because I go to the Father." And two reasons are given in these simple words. In the first place, no such results could be accomplished by Christ because not till He died was the Father's love fully known. It was the death and resurrection of Christ that convinced men of the truth of what Christ had proclaimed in His life and in His words regarding the Father. The tender compunction which was stirred by His death gave a purchase to the preacher of repentance which did not previously exist. It is Christ's death and resurrection which have been the converting influence through all the ages, and these Christ Himself could not preach. It was only when He had gone to the Father that the greater works of His kingdom could be done. Besides, it was only then that the greater works could be understood and longed for. The fact is, that the death and resurrection of Christ radically altered men's conceptions of the spiritual world, and gave them a belief in a future life of the spirit such as they previously had not and could not have. When men came experimentally into contact with One who had pa.s.sed through death, and who now entered the unseen world full of plans and of vitality to execute them, a new sense of the value of spiritual benefits was born within them. The fact of being a.s.sociated with a living Christ at G.o.d's right hand has refined the spiritual conceptions of men, and has given a quality to holiness which was not previously conspicuous. The spiritual world is now real and near, and men no longer think of Christ as a worker of miracles on physical nature, but as the King of the world unseen and the willing Source of all spiritual good. We sometimes wonder Christ preached so little and spoke so little as men do now in directing sinners to Him; but He knew that while He lived this was almost useless, and that events would proclaim Him more effectually than any words.

But when Christ gives as a reason for the greater works of His disciples that He Himself went to the Father, He also means that, being with the Father, He would be in the place of power, able to respond to the prayers of His people. "I go unto the Father, and whatsoever ye shall ask in My name that will I do." No man in Christ's circ.u.mstances would utter such words at random. They are uttered with a perfect knowledge of the difficulties and in absolute good faith. But praying "in Christ's name" is not so easy an achievement as we are apt to think. Praying in Christ's name means, no doubt, that we go to G.o.d, not in our own name, but in His. He has given us power to use His name, as when we send a messenger we bid him use our name. Sometimes when we send a person to a friend we are almost afraid to give him our name, knowing that our friend will be anxious for our sakes to do all he can and perhaps too much for the applicant. And in going to G.o.d in the name of Christ, as those who can plead His friends.h.i.+p and are identified with Him, we know we are sure of a loving and liberal reception.

But praying in Christ's name means more than this. It means that we pray for such things as will promote Christ's kingdom. When we do anything in another's name, it is for him we do it. When we take possession of a property or a legacy in the name of some society, it is not for our own private advantage but for the society we take possession. When an officer arrests any one in the Queen's name, it is not to satisfy his private malice he does so; and when he collects money in the name of government, it is not to fill his own pocket. Yet how constantly do we overlook this obvious condition of acceptable prayer! To pray in Christ's name is to seek what He seeks, to ask aid in promoting what He has at heart. To come in Christ's name and plead selfish and worldly desires is absurd. To pray in Christ's name is to pray in the spirit in which He Himself prayed and for objects He desires. When we measure our prayers by this rule, we cease to wonder that so few seem to be answered. Is G.o.d to answer prayers that positively lead men away from Him? Is He to build them up in the presumption that happiness can be found in the pursuit of selfish objects and worldly comfort? It is when a man stands, as these disciples stood, detached from worldly hopes and finding all in Christ, so clearly apprehending the sweep and benignity of Christ's will as to see that it comprehends all good to man, and that life can serve no purpose if it do not help to fulfil that will-it is then a man prays with a.s.surance and finds his prayer answered. Christ had won the love of these men and knew that their chief desire would be to serve Him, that their prayers would always be that they might fulfil His purposes. Their fear was, not that He would summon them to live wholly for the ends for which He had lived, but that when He was gone they should find themselves unfit to contend with the world.

And therefore He gives them the final encouragement that He would still be with them, not indeed in a visible form apparent to all eyes, but in a valid and powerful spiritual manner appreciable by those who loved Christ and strove to do His will. "If ye love Me, keep My commandments.

And I will pray the Father, and He shall give you another Comforter,"