Prayer

Almighty God, all things are in thine hand: thou openest thine hand and satisfiest the desire of every living thing. We all gather around the table of the Lord, and that which thou dost give us we do gather, and nothing else. We live and move and have our being in thee, yea, when we sin, we turn against thee the souls thou didst create, and the energy thou dost continually inspire. Our blasphemy could not have been but for the power which thou hast given unto us. We are fearfully and wonderfully made: we bless thy name in one breath, and blaspheme thy providence in another. To-day we stand on the mountain top where the sunshine is cloudless and we are all but angels: to-morrow we are in the dark pit and our voice is loudest of all those that are lifted up against thee.

We come now with a psalm of adoration and a song of praise. Thy mercy has been tender, and thy kindness has been loving. Thou hast added one mercy to another, one kindness and love to another, until our whole life is filled with the tokens of thy providence and thy care, and there seems to be no room left for any other sign of thy love. And yet thou wilt find the room because thou hast found the love. Greater things than these shall we see, broader revelations than have yet gladdened our heavens shall flame upon us, and we shall be struck by their infinite lustre, and constrained to praise by all their beauteous light. Guide us into all truth, establish us in faith and in love, give unto us that divine and holy charity which sees further than genius can penetrate.

Blessed are the pure in heart, for they shall see God. We humbly pray thee in the name of the one Priest and Mediator work in us that pureness of heart which can read thy word with intelligence and see thy going in our life and amongst the nations, and hear thee in all the blessed movements of thy providence. Thou hast done wonderful things for us. Our gray hairs shall be venerable witnesses in the court, testifying to thy daily love and thy surprising power and grace, and our young voices shall lift themselves up in sweet melody to say that the Lord is good and the touch of his hand is a daily blessing. Yea, all men and women, the old and the young, and the sick and the strong, the busy and those who spend their lives in leisurely contemplation and wonder, shall conspire to bless thee in one testimony and in one undivided witness. Thou hast been with us in out going out and in our coming in, in our downsitting and in our uprising, on the water and on the land, in the long night and in the bright day, on the hill and in the valley—thou hast never forsaken us, though we have often caught our hearts in the act of base truancy, for we have drawn from God and sought a shadow in which he dwelt not. The Lord hear us when we cry for mercy and plead for pardon, and hear in our voice the intercession of his Son, in our desire the beating of Christ's own heart, and behold our poor prayers lifted up and ennobled and made prevalent by the blood of Jesus Christ alone.

Thou knowest what we want and what we need and what is best for us. The Lord have us day by day in his own hand, the Lord open the right door, show the right road, and put around our soul a defence of fire that shall burn the encroaching foe. The Lord's Word dwell in us with such infinite richness that we shall have an answer to every enemy and a solace under every stroke. Thou hast shown some of thy servants great and sore trouble, thou hast bruised their little power, and shaken down their ambitions to the dust, yea thou hast set thy foot upon them as if in scorn and condemnation. Yet there shall be a lifting up for such, for their souls be strong in the love of truth. Come, thou who hast the key of night, and canst open the darkness and shed light upon those who have sat long in trouble and in shadow. Thou hast given unto others great prosperity, so that one day is brighter than another and every succeeding week has added to the greatness of their store. Dost thou intend to curse them with prosperity and to fatten them as oxen for the slaughter? Teach them that thou givest them power to get wealth, and may their prosperity be consecrated to them and be so much added strength to the resources of thy kingdom upon the earth.

The Lord bless the little children amongst us: give them length of days and great delight in the land, quick eyes to see all the beauty and quick ears to hear all the music, and the sensitiveness of heart which shrinks from sin. The Lord sanctify our business and make it prosperous a thousandfold, if it be for our soul's health, or sweep it utterly away if poverty be the right road to heaven.

Comfort all that mourn, visit the sick in their solitude and pain, abolish death, overthrow the ancient visitor and drive him from his stronghold, and enable thy dying saints to say, "O death, where is thy sting?"

We bless thee for all general mercies, mercies in business and in the nation and in the world at large; for the good tidings of the harvest we thank thee—grant that the harvest may be well gathered in and stored for the good of the land. God save the Queen, multiply her days manifold, and give her joy in every added year. Direct our leaders, teach our magistrates, guides, and leaders of all kinds, grant power to goodness and break the arm of evil, and suddenly come to thy temple, thou Son of God. Amen.

Matthew 10:1-4

1. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

2. Now the names of the twelve apostles are these; The first (not in official primacy) Simon, who is called Peter, and Andrew his brother (who with John had been a disciple of the Baptist), James the son of Zebedee, and John his brother;

3. Philip, and Bartholomew (generally supposed to be the same with Nathanael of Cana in Galilee), Thomas, and Matthew the publican; James the son of Alphæus and Lebbæus, whose surname was Thaddæus;

4. Simon the Canaanite (called Zelotes from having before his conversion belonged to a sect which eventually brought upon Jerusalem its destruction), and Judas Iscariot, who also betrayed him.

The Missionary Charge

A light will be thrown upon the first verse of the tenth chapter by recalling the last verse of the ninth. "Pray ye, therefore, the Lord of the harvest, that he will send forth labourers into his harvest." Is this sentimental? Does the Lord call men only to prayer, or has he some ulterior purpose? Does he encourage them by first asking them to pray, and then when they have prayed themselves into white heat of soul, does he name the practical purpose which he had in view at the beginning? Who could bear to hear all his destiny at once? Who would like to have his destiny thrust upon him with abruptness and suddenness, like the shock of an unexpected thunder-storm? Who would not rather be gently and gradually prepared? This is the infinite statesmanship of Christ. He tells the disciples to pray for labourers. A lame remedy, say you, for the tremendous disease. Wait awhile: when they have prayed well they shall work well. When they have prayed for labourers it shall be revealed to them that they themselves are the labourers! Revelations come to men in prayer; whilst they are praying about others, God suddenly says, "You are the men—GO." That is the solution of ten thousand Church difficulties. A rich man I have heard pray that God would be gracious to the poor, and when he was done I have said, "Answer your own prayer." So a man shall pray that the Church be revived, and God says, "Begin in your own heart." Others, again, are praying night and day that God would send forth labourers into his harvest, not knowing that God's plan is that when a man can pray most that labourers may be sent, he himself should herald the way and be the evangelist of heaven.

If this could be brought to bear upon us in all the compass of its meaning and in all the force of its moral purpose, we should have preachers enough, and great ones and astounding ones, and the question would run from camp to camp, "Is Saul also among the prophets?" Think of wise men, men of great capacity and considerable education, meeting together in solemn committee for the purpose of inquiring whether they cannot engage a number of all but incapable persons at eighty pounds a year! I would that some stern, strong man could break in upon their ungodly seclusion, and tell them to rise and go themselves and preach this kingdom.

Wondrous is the wisdom of this carpenter's son. First, he is touched with compassion when he sees the multitudes; then he calls the attention of his disciples to the destitute condition of the innumerable throngs; then he says, "The harvest truly is plenteous, but the labourers are few." He is now in his pathetic mood; his tones have a strange melting power in them; he adds, as he only could add, "Pray ye, therefore, the Lord of the harvest, that he will send forth labourers into his harvest;" and the men prayed, and as they prayed their faces shone, and strange impulses moved their strength; and when they had marked the culmination of their prayers, he called them to him and said, "Go ye." He bids us add the "Amen" to our own prayers, he bids us carry out our own purposes; when we have wrestled long and strongly at heaven's gate, he says, "Now you are ready; there is fire enough in you; go ye and tell all that I have told you; freely ye have received, freely give." Thus light is cast upon the first verse of the tenth chapter by recalling the pathetic conclusion of the preceding chapter.

"When he had called unto him his twelve disciples." He was always calling these men. At first he called them and said to each, "Follow me." And then he called his twelve disciples again, and again he called unto him his twelve disciples—always calling, always creating, always shaping our manhood to new and noble uses, always enlarging the definition of our sphere and ennobling the destiny of our powers. The call of Christ is not once for all. It is a daily interview; the invitation to go nearer to him comes with every sunrise. We have never been so near to Jesus Christ that we cannot be nearer, and the nearer we get the softer is his voice. When we were away, far out on the barren sands, he called unto us as with the blast of a trumpet; then we became more familiar with him, got nearer and nearer to his heart, and he called us to come nearer still, and the nearer we got the less occasion was there for any vocal force on his part, till now he whispers his commands; he breathes upon us with infinitely subdued tenderness his will and purpose—so lowly, so sweetly, he seems almost to be consulting us. The great royal voice that was strong as a command is still the same, though it has dropped into a lower key, and gives us the impression that we are being consulted! Strange if such a leader, with such a human ancestry, be but a creature of the dust!

What does he do when they come nearer to him? He gives them power. Can any man amend that arrangement? Call twelve men to duty, and you may but mock their weakness and throw them back upon the humiliating consciousness of their inefficiency; but Jesus Christ, when he called the twelve disciples to him, gave them power. Strange let me say over and over again, until the refrain itself becomes a kind of argument, that he who was only a peasant and a peasant's son should have had this compass of mind and this marvellous sweep of statesmanlike power of getting men together, organizing them, constituting them, investing them, and giving to them, as in great handfuls, the omnipotence of God!

Not only does he give the disciples power, he gives them consolation. This adds a new and beauteous feature to the whole arrangement. We sometimes say, not knowing what we are saying, that if we have a duty to perform the only thing we want is power to do it. That is a narrow and foolish view. Power may be bruised, wounded, baffled, disappointed: sheer, hard, iron strength is not enough; we need encouragement, consolation; we need such reminders of human history as shall embolden us to keep our spirits up, though the wind be high and cold, and all things seem to be set in daily antagonism against us. It is poor living when we are reduced to the dry consciousness of our mere power. When a man can say, "I have power to do this," and works according to his strength, he is tempted into a tone of self-sufficiency, and it may be occasionally a tone of social defiance. But when he knows that he not only has the power to do his duty, but that when he comes back to his Lord and Master, bruised and wounded and quite tired, he will be taken up into the Almighty heart and cheered, and nourished, and encouraged, and blest with the whole baptism of omnipotence; then the tone of defiance is taken out of his voice, and he goes out—if the figure be that of a bird, with duty as its body, power and encouragement as the wings with which it flies.

"He gave them power." There are flood times in the progress of the mind; times when men are transported beside and beyond themselves; seasons when we feel equal to the whole occasion of life; periods when we are conscious of such an accession of strength as makes work a pleasure and danger an inspiration. We are all conscious of such times in our life. We say, "Would that these hours would continue, and we should break the mountains in pieces with a threshing instrument of iron having teeth, and should scatter the broken dust upon the mocking wind." Grand hours these of inauguration and coronation, almost of apotheosis. We are lifted up into our deific state, and we set our feet upon all lower things and triumph over them with power not to be measured by human terms. Then we vehemently desire the battle, and are impatient because the trumpet blast that calls us to it is long delayed.

Sometimes God seems to dwell in us as in a tabernacle, which he has specially chosen, and his light gleams out of us to the destruction of all darkness. It is perhaps well that we have not the incessant consciousness of this power, for we might then come to think it was our own. The intermissions of such consciousness may be as much a blessing as is the consciousness itself. It does a man no harm to be speared in the side and to have blood and water let out, or to have the thorn-points crushed into his temples until the blood starts and his life becomes a great agony. These things have deep meanings; their significance is not in the little letter; these are not little rills that run upon the surface—they are waters that come up from the hidden rocks. Our weakness has its lesson as well as our strength—yea, sometimes we can say, "When I am weak, then am I strong."

"He gave them power." Yet he did not weaken himself. This is the test of original strength. If we have only the oil we have bought we may run short at an unlucky time, and the upshot may be that we are barred out when the bridegroom comes and constitutes his household. "The water that I shall give him," said Christ, "shall be in him a well of living, springing water, and he shall not know when the sun scorches up the streams of the earth. His shall be a perennial flow of divine water." If you have your sermon committed to your memory, and are repeating it like a parrot, and are afraid that you will forget the next paragraph, you are no preacher. If Christ has given you power, the word shall be in you a living, springing water, and it shall flow forth for the refreshment and the cleansing of those who attend your ministry. Take no thought how or what ye shall say. Christianity is not a literary argument, a literary essay, or a forensic success according to human standards and canons; it is a voice that surprises the speaker himself as much as it ever can surprise the hearer, and the accents are taught for the moment and for the moment's uses.

To give power and yet to retain all you give is the mystery of originality. The only natural suggestions that we have of such power, and they, of course, fall infinitely short of the reality, are the sun and the sea. The sun is the same old light that shone upon Eden and warmed its flowers into colour and beauty, and today he shines, unshorn of a beam, always giving, never the less luminous. And the great sea takes into it all the rain clouds, and is not conscious of any accession of water, and allows the evaporation to go on continuously; and yet who can say that the sea has shrunk one hair's breadth? These poor emblems help us to understand what is meant by the ever-giving God, never impoverishing himself by what he bestows. Ask, and it shall be given you; bring with you great petitions; do not stint your prayer, for the word is, "Open thy mouth wide, and I will fill it." Ye have not because ye ask not, or because ye ask amiss.

What has become of the Church's power? I cannot tell. It is partially, almost wholly, lost. The Church is now prudent, self-regarding, self-admiring, self-protecting, trimming her edges, locking her gates, repairing her walls, talking much within her borders. Where is the old world-shaking power? So far gone down that men mockingly say, "Presently there will be no Church, or there will be a Church without an altar." O for a lamp enkindled by other than human hands! The harvest truly is plenteous, but the labourers are few; the opportunities were never so broad and so grand as they are today; pray ye, therefore, the Lord of the harvest that he will send forth labourers into his harvest, and whilst you are praying the revelation may be flashed upon your own mind that you have to conclude your prayer by going forth.

Observe the kind of power that Jesus Christ gave his disciples. He gave them power against unclean spirits to cast them out, and to heal all manner of sickness and all manner of disease. It was, then, a power to do good. When did Jesus Christ send forth any man with a rod, and with a judgment fire, and with destructive force, concerning anything that had in it the least hopefulness of ever being rescued and saved? The Son of man is not come to destroy men's lives, but to save them; the bruised reed he will not break, the smoking flax he will not quench, the little child he will not reject, the creeping, crawling sinner, that waits till the dusk that he may grope his way in the darkness, shall not be turned aside as a coward, but shall be looked into a new man. If this was Christ's own purpose, it follows as a matter of consequence that the purpose of the Church must be akin to it. It was a beneficent power. Jesus Christ gave his disciples power to relieve human burdens, human distresses, and to heal all manner of sickness and all manner of disease. He detests their presence; that there should be disease in the creatures he named, that his machinery should have gone wrong, that the joints and valves which he fashioned and connected should have got out of gear, that any creature which he made should say, "My head, my head," or "I am weak," or "I am in pain," or "I am in sorrow,"—it came not out of the compass of his counsel; an enemy hath done this. It is his wish that we should all be well, without headache, or heartache, or broken joint, or poisoned blood, or reeling brain; we should be strong, grand, massive, royal, and if we are otherwise an enemy hath done it, and he must be found and slain.

It was power, too, that could be easily appreciated. Everybody could test that kind of influence, and the Church must betake itself to this kind of work more and more. The Church should be a hospital, the Church should be a nursery, the Church should be a home of the destitute and a shelter for those who are cast out, the Church should have both hands filled with bread to deal to the hungry; when the Church ceases her more or less impotent and inconclusive speculations, and betakes herself to this beneficent ministry, the world will soon know that the Son of God has come in deed and in power.

Yet the ability which Jesus Christ gave to the twelve men was strictly limited. Men do not understand the whole of their ministry at once. We grow into conceptions of our power and our duty; we begin feebly, externally, we take upon ourselves in the strength of divine grace to fulfil the very smallest occasion, and being faithful in few things, we are afterwards made rulers of many things. Having kept one city well, we have ten cities handed over to our charge. Thou shalt see Rome also: thy ambition shall be satisfied, if thy work is well done inch by inch, and day by day.

The twelve men were not sent forth with any great psychological purpose, to analyse the minds and souls of men and hold high discourse on things recondite and afar from their daily thinking. They were sent forth to do practical work, physical work, work that could be instantly appreciated even by the least enlightened minds. Let us begin where we can: if we cannot preach we can give, if we cannot give we may be able to instruct, if we cannot say much it may be given to our hand to express, in masonry unknown to other men, the sympathy of a fellow feeling.

"The twelve apostles are these." Now look at their names—names that do not stand out in history: with one or two exceptions the most of the men named here were obscure. We cannot all have pedestals; we may be apostles though we may not be famous. The whole twelve are named—but two or three have any fame that fills the world; the last has an infamy that fills earth and hell; he is always named last. There are some names we are reluctant to breathe, they are only forced out of us that we may make a literal completeness of a statement. And they were men who had no other power. Jesus Christ does not clothe with additional influence men who have already attained a certain height of celebrity and power. It is all his gift: they bring nothing to him, he gives them all. Shall I take my little lamp and say to him, "Lord, this is a lamp of my lighting, if thou canst add. anything to it I shall be pleased"? He will not hear me; he must find the lamp, he must find the fire, he must renew the light; I must live, and move, and have my being in him. He does not supplement me, he creates me.

Perhaps a misconception of this law may have something to do with our spiritual poverty and feebleness. We may have thought that God would eke out our respectability. It may have occurred to us that we may bring fine culture to heaven, and heaven may be only too glad to accept it. O cursed profanity! Yet I dare not say that some of us have not brought our scholarship, or culture, or outward polish, and have expected the Church to be only too thankful to accept such astounding respectability. We must be creations, not improvements; we contribute nothing. "By the grace of God I am what I am" must be the humbling yet ennobling consciousness of every man who would do any real and lasting good in the world.

Thus we have spoken of the gift of power. To what intent the power was given will appear in our next reading. The gift was directly given by the Son of God. Can he be but a man who has such gifts to give? He is more than a man to me; he is my Lord and my God. He invokes no sacred name, he utters no incantation, he mutters from behind no veil of mystery. Seated there, in absolute littleness of simplicity, he conducts the investiture of twelve men with the almightiness of God, within the circle which he describes for their mission. From his own heart as from a quiver he draws the arrows which these men are to shoot. Who was he? Why did not they give him power? How came he to be the origin and fountain of this might? How was it that he always gave and never received?

How this power will be wielded we shall see by-and-by. Perhaps under its exercise the wilderness may blossom as the rose and the sandy places may be green as the fertile meadow.

Chapter 45

Prayer

Almighty God, do thou now come to us, and, according to the necessity of our heart, grant thy blessing unto us—every one. We are often weary and often are we disquieted by reason of the length and hardness of the road of life; but thou hast provided for us all that we need as we pass from mile to mile of the dreary sand. We look up unto thee with a look that is meant to be a cry, a prayer, an expectation, and we wait upon thee with a patience that is as sacred and dear as a precious hope. Thou dost not disappoint the eyes that look towards the hills whence all true help cometh. Thou dost surprise those who wait upon thee, but never with the littleness of thy replies, always with the depth and breadth and graciousness of thine infinite answers. Thou dost ask us to open our mouths wide and thou wilt fill them: thou dost evermore encourage us to bring large petitions to thee, for they who cry unto the Omnipotent for help cannot ask too much from the arm that is almighty.

Thy grace is very sweet—sweet as honey: yea, sweeter than the honeycomb; and the more the bitterness of our life, the sweeter the solaces of thy love. Enable us to receive thy promises in all the fulness of their meaning, in all their ineffable graciousness, and may no spirit of hesitation or scepticism interpose to hinder our enjoyment of the infinite inheritance of grace which thou hast provided for thy children. We own that we often live in a cloud; many a time we are uncertain of our standing, our senses mislead the soul; we mistake things near for things great, and things in the hand we mistake as precious. Give us the seeing eye, the hearing ear, the true spirit of discernment, that we may look upon things not seen and eternal, and that by the power of an endless life we may triumph in conquest over all the temptations and besetments of time.

Every heart brings its own song, every life is as a censer swung around thine altar today, filled with the incense of a pure offering. The Lord hear every tribute of praise, the Lord himself receive our sacrifice as one that is well pleasing, and return upon us from his broad heavens all the light and grace we need.

If we speak of our sin our tongue shall cleave unto the roof of our mouth, and there shall be no more strength in our joints; we shall tremble and stagger and die before thee. Our sin is blacker than night, our iniquities are more in number than the sands upon the seashore, but we now listen to thy gospel, and it is adapted to all our iniquity. Thine is the gospel to the lost; thine is a cry to those who have gone astray; thy cross, O Man of Sorrows, the wounded of Gethsemane and the dying Man of Golgotha, is lifted up, not for error and infirmity and weakness but for the sin of the world. We are sinners; we say so with bowed heads; we mix no words of defence with our confession; we mourn and lament our iniquities; nor do we seek to mitigate in thy sight the aggravation of our offences. The blood of Jesus Christ thy Son cleanseth from all sin: this is our eternal hope, this is our perpetual joy.

We desire to be led into all truth; dispossess us of every evil spirit, slay utterly with thy sword of light every prejudice and everything in our nature that would hide from us the true shining of thy sun. Help us to love one another, to pity one another's weaknesses, and to magnify one another's virtues.

Where it is possible to clasp hands in the union of intelligent and sincere fellowship may every man eagerly embrace the opportunity of attesting the common brotherhood.

Help us in all the difficulties of life; we will not ourselves meddle with them; we wait the inspiring spirit; we abide the all-illuminating light; we will quiet ourselves in the peace of God. Visit our sick-chambers today, see the father or the mother languishing and dying, the little child bidding a premature farewell to the earth of which it knows nothing. Look upon the families in whose households there is a great shadow, a ghastly spectre, a noise without words to express its awful meaning.

The Lord save every man who is trying to be better and to do better; the Lord send sweet gospels like singing angels into his heart, to cheer him and inspire him with immortal hope.

Lord help us every one; our days are a handful, and they are counted for us by men who reckon numbers; may we remember how small is the span of our life, how little and frail our tenure upon our present earthly existence; and, remembering all these things, and remembering too our all but infinite capacity for doing wrong, may we hasten to the cross, may we all be found at the cross, may our home be at the cross, may the centre of our life be the cross, and God forbid that we should glory, save in the cross of Jesus Christ. Amen.

Review of the Whole Charge

Matthew 10

(continued)

A great missionary campaign was proposed: Jesus Christ himself proposed it. Now what was his idea of such a novel campaign? This is the largest thing he has yet attempted, we may therefore naturally expect to gather from it some hint of his intellectual quality. How does he address himself to great undertakings? What was his intellectual energy, what his moral tone, what his propagandist audacity? How will he grip a great occasion? In studying the Temptation we thought we could discover from his answers the quality of his character, as from the devil's questions we formed a deduction as to the devil's nature. Now from this great and luminous Charge, addressed to twelve men in view of a missionary campaign, it is possible we may be able to gather something further concerning the intellectual and moral purpose of the Son of God. To this study I now invite you.

First of all, Jesus Christ sent forth his disciples two and two. That was a shrewd and gracious arrangement. He might have covered double the ground if he had sent them out one by one. It was not his purpose in the outset to cover much ground; he was more careful at the beginning about the men and the strength and utility of their service than about the mere acreage of surface which he was to cover. In due time he will lay his hand upon the whole world; but it is early morning now, the dawn is just beginning to make the eastern sky a little grey, and at the outset he says, "You must go out two and two. The lonely heart is soon discouraged; two are better than one, for if they fall one will lift up his fellow, but woe to him who is alone when he falleth." That was an ancient proverb: it was within the pen of Solomon to write that wise word, and it comes within the range of Jesus Christ's purpose to take up our little common proverbs and to give their religious applications and religious securities.

Not only did Jesus Christ send forth his disciples two and two, but each two made up something like one whole. It was as if he had put together hemispheres, and thus made a complete globe of character and service. Look at the names. Peter and Andrew. Peter, full of fire, daring, passion, enthusiasm, an impetuous man with a strange faculty of leaping and making beginnings of things without any certainty that he would ever continue them to their completion. Andrew—his very name is a character, his very name is a certificate. If he be other than a man he will be a living irony, for his name means—man, and he was manly in all his conceptions and movements. He was as one who broke up the way with a strong hammer. They will do well together, these two—probably they will not fall out by the way.

The next couple—James and John. James is elsewhere called a son of thunder—a great rousing, violent voice that came in shocks and claps and bursts, and John was idealistic, contemplative; his eyes often settled into a calm, dreamy wonder, and his whole face looking as if his eyes were fastened on God's great eternity. There will be no occasion of difference between two such men; they are well mated. This also cometh forth from the Lord of hosts, who is wonderful in counsel and excellent in working.

The next couple—Simon Zelotes, Simon the zealot, Simon the hot coal, Simon the fervent man, all fire, clothed with zeal as with a garment, and Judas Iscariot, cold, calculating, shrewd, representing the secularistic, administrative, executive side of things. If any man could go with Judas, Simon is the man to accompany him; if Judas can be trusted in any company, it was well to bind him to the fire. If there is purification and disinfection to be had anywhere it is in the red flame—so potent is fire.

What think ye of Christ? He did not allow the men to go out two and two just as they pleased, but two and two as he pleased. He setteth the stars in their places; he fixeth the bounds of our habitation; there is a balance in his hand, and he goes into the detail of every economy he administers. The very hairs of your head are all numbered, and he who watches the night lamps of the heavens watches the small birds that fall upon the earth. We may repeat, therefore, that in this arrangement there was at once great shrewdness and great grace. Is it not a fact well attested amongst ourselves that some men ought never to be thrown into association with one another? Each of the men is good, but they ought never to have come into nominal union. They do not understand one another, they are out of sympathy and rapport, they cannot comprehend one another's purposes and impulses, they are, perhaps, too much alike to be agreeable the one to the other, or there may be something about their dissimilarity which does not admit of immediate reconciliation; there is a want of adaptation between the two, and yet the character of each may be excellent. Matches are made in heaven in the widest sense. God knows all about the law of harmonies and companionships, and he is the wise man who waits till the colleague is found in heaven. I ask you, therefore, in the beginning of this study, to estimate this arrangement as affording some illustration of the compass of mind which proposed this great missionary campaign.

The next point which is illustrative of the character of Christ is in the fact that he impoverished the disciples materially, and enriched them to infinitude of redundance spiritually. Never was master so severe with servant as to all material possessions and equipments. Christ's charge was a process of stripping in the first instance. No man was to have two coats or two staves; he was to take neither gold, nor silver, nor brass in his purse; everything that could be taken from a man was stripped from him by the very hand that sent him forth. There was no encouragement on the material side; no bribe, allurement, inducement, or promise was given on the side that was purely secular and worldly. And yet, on the other hand, as to the enrichment of the men, why, all heaven was placed at their disposal spiritually. They were to have inspiration, speech, comfort, at every point; nothing was withheld from them that could give them solace and ennoblement and quietude and the positive triumph of security. He was a statesman, he took a view that was bounded only by horizons, his plan was a firmament. Our little plans are broken arcs of his great circle. We are indebted even for the little arcs we draw to the great circle which he described. Remember there was no missionary society when Jesus Christ uttered this charge; there was nothing to go by; there was no hint in any human mind of such a scheme as this. We must therefore divest ourselves of all the conceptions and prejudices which they have gathered throughout nineteen centuries, and set ourselves at the chronological point of Christ's planning and thinking, if we would rightly estimate his method of spreading a Christian gospel.

In the case of Christ, poverty was to become a kind of holiness. To have two coats was to break a vow, to have two staves was to be suspected of disloyalty, to have a look of having anything of your own was to be brought under the suspicion of distrust in God. Outward grandeur would have clashed with spiritual nobleness and aspiration. To make the case clearer upon that side, Jesus Christ not only stripped the disciples of everything in the form of an encumbrance, but he further depressed the materialistic side by telling them that they would have blows, taunts, insults, scourgings, hatred of all men for his name's sake. This was a tremendous depression of the material side, an infinite discouragement to Judas Iscariot. It is the same today.

What think ye of this Man? We move by making great promises, we inspire by bribing, we encourage by enriching, in a material and physical sense. But Jesus Christ stripped every man of the twelve of everything that looked like encumbrance, or ornament, or personal security, and sent him forth with nothing but—God. His kingdom was not of this world, his masonry was not a building up with stone, his purpose was a great spiritual one, and evidently, from this very inception of his plan, he means the spirituality of his kingdom to be distinctly revealed to every eye. The kingdom of God cometh not with observation, the kingdom of God is not a material success, the kingdom of heaven is within.

Then look, in the third place, at the kind of homage which he claimed. It was preposterous, if not divine. There was no other name for it than the name that describes its ridiculousness, if it was not a divine claim. Father and mother must go, sister and brother must be surrendered, houses and land must be abandoned, the world reduced to one pair of sandals and one stout staff. "He that loveth father or mother more than me is not worthy of me. He that loveth sister or brother more than me is not worthy of me. Except a man hate his father and his mother in comparison with me, he is not worthy of me. He that taketh not up his cross daily is not worthy of me." He himself was the one inspiration of the disciples, his name the only name they knew or were called upon to breathe; this was the homage he demanded—no oath in mere words, no vow spoken into the vacant air, to be lost in its ample spaces, but direct, positive, complete surrender. I do not ask you to form any opinion of the homage itself at this moment, but to form your estimate of a man who, in ordering twelve men to do a work, says that if he is not supreme beyond father, mother, sister, brother, houses, land, any man who professes to do his work does it with hireling fingers, with a mercenary and dishonourable soul.

It was a bold claim, and it was most graphically expressed. This was not the way in which an impostor would have moved; he would have sought by guile, and promise, and. bribe, by all the tricks known to imposture, to have endeared these men to the cause he wished to propagate. But the impostor has no cause which he wishes to propagate except the cause of himself. Jesus Christ had this great cause to propagate—the kingdom of heaven, as first seen in the cleansing of the lepers, the healing of the sick, the blessing of the unblest, and the sending of a plentiful rain upon lives that were perishing with thirst.

There was another point in his charge that must reckon in the great argument, and that was the command to avoid all religious mystery, and monasticism, and jugglery, in founding the new kingdom. "What I tell you in darkness or in secrecy, face to face, in this private interview, that speak ye in light, and what ye hear in the ear, that preach ye upon the housetops." There are no little corners and monastic enclosures and priestly confessional boxes in this great kingdom of Christ. This is no branch of the black art, this is not a question of attainment in priestly mummery and symbolic representation, and things that can be only penetrated and expounded by the initiated and the learned. This is our conception of the kingdom of heaven, and we believe it to be Christ's own, that the Book revealing it is open to everybody, that the Book can now be read in our mother tongue, and that every man is responsible to God directly for the use which he makes of that Book. Herein I rejoice to believe that we have the truth of God. You may know about it as much as I do, if you will attend to it with your whole soul, and study it with your whole affection. I do not believe in any ministerial class; there is no minister that knows more or needs know more than the plainest man in society, except it be by some specialty of intellectual gift, or by some opportunity of closer literal study; but as to all that is essential, substantial, vital, in the gospel, I would as lief you consulted the man who sweeps the floor of the church as consult me in my purely so-called "professional" capacity. I have no profession; if I have not a vocation then I am nothing in life. We are all ministers; some are speaking ministers, some giving ministers, some sick-visiting ministers, some quiet sympathetic ministers, but all the Lord's people are prophets, and we are only in the apostolic succession so long as we succeed to the apostolic spirit and to the apostolic doctrine.

The ministerial class must be put down and discouraged by the true spirit of Christian Protestantism. The ministerial class spirit may become the curse of Christendom. I would have everything done in the light; I would have what is called a "layman" preside at the Lord's Supper as certainly as I would have any minister that ever was garbed in the official clothing of the Church. Go directly to your Bible and to every honest man you can meet, and get light from all quarters, and know ye that the Church does not represent some little secret trick, some art of spiritual conjuring, but is an infinite gospel of love, welcome, hospitality, lo those that are lost.

He was no mean man who delivered this great Charge which we have thus from time to time read and studied. He was a grand man. There is no paltry idea within the whole compass of his Charge. There is no heel that can be wounded in this Achillean address; every word is sublime, and the whole purpose is beneficent. I ask you to call this Man Saviour, Lord, King, Priest, and from this day to say you fall within the inspiration of his charge, and will be the soldiers of his cross. The Church is nothing today if she be not inspired. I will not listen to any toothless old Church that does but mumble a literal creed. The Church must lay her claim upon my attent on by her inspiration, by her power to touch my heart's disease, my life's sharpest pain, my soul's bitterest accusation. Do not let us go forth with symbols and signs and fine traditions, and grandly outlined and highly elaborated faiths and creeds and professions; but let the world feel that we have an answer to all its charges, a reply to all its inquiries—