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force is there in the Apostle's alternative," For then must ye needs go out of the world." For what is man in himself but a little world, a world in miniature? "The world is too much with us,"2 and in the retirement of the cloister, and in the remote solitude of the hermit's cell, it will be for ever intruding3 Save me, so each must say, from myself. This is therefore but a request for them that they may be kept from the evil that is in the world. It is an expansion of the Prayer He had already taught them, "Deliver us from evil;" from the evil one, from "the prince of this world," from all that is not of the Father, but is of the world. Again the Lord pronounces those words of consecration over them, "They are not of the world, even as I am not of the world." And so the Apostle professes after Him, "Our citizenship is in Heaven." And He proceeds to pray for them that they may indeed be consecrated, sanctified, set apart for the work to which He had designed them; according to His word, which is truth itself and cannot fail, according to His most true promise. Now then we may see more clearly the propriety of that expression with which this portion of the Prayer begins, "Holy Father," in that He prays that these may be set apart for holy uses. For such is the import of this term sanctify; a phrase familiar to those living under the Law; though used here in a deeper sense than applied to any Israelite of old." Here He pleads with the Father for His own; drawing a gracious analogy between His mission from the Father, and their mission from Him; that this latter may likewise be an object of interest to the Father. In His concluding words here He marks the connection between their consecration and His own, giving us a glimpse of the nobleness and the blessedness of all selfdevotion for Christ's sake. By Him only can they do this,
11 Cor. v. 10.
2 Wordsworth, Sonnets.
3 So the familiar lines in the first poem of The Christian Year:
"We need not bid, for cloistered cell," &c.
"Let the world understand that you can see it every day, and not fall in love with it."-Bp. Patrick,
Parable of the Pilgrim, ch. x.
4 St. John xiv. 30.
5 1 St. John ii. 16.
⚫ Vv. 14, 16.
Phil. iii. 20, in the original.
8 V. 11 above. St. Jude 1.
Ex. xix. 6, 10, 14, 22, 23; xxii. 31; xxviii. 36, 41; Lev. xix. 2; Zech. xiv. 20, 21.
and they shall triumph with Him. They shall be Kings and Priests unto God.1
THE SAME SUBJECT-continued.
St. John xvii. 20-23.
Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them ; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
And what is the chief sub"That they all may be one."
The third and last part of our Lord's final Prayer of consecration; that in which He makes request for "the Holy Church throughout all the world." He has prayed for the builders: now He prays for the building. We have heard His prayer for the Apostles: now we hear Him pray for those to whom they were sent. ject of His prayer for these? This is what He desires for unity of the Church may correspond to the unity of the Godhead; that so earth may be assimilated to Heaven. Perfect is the union between the Father and the Son. Such should be the union between the members of the Church; branches as they are of one and the same tree, stones of one harmonious building. "Jerusalem is built as a city that is
1 Rev. i. 6; v. 10.
2 "These were the persons for whom our Saviour next to the Apostles prayed, because by a way next to that of the Apostles they believed . . . Thus the Apostles believed on Christ through His own word, and the
His Church, unity; that the
primitive Christians believed on the same Christ through the Apostles' word."-Pearson, On the Creed, Art. i.
3 As Thou, Father, in me, and I in Thee, [are one]-that they also may in us be one.'"-A Plain Commentary. Compare St. John xiv. 10, 11.
at unity in itself." This is one reason why in His Church He requires unity: that so it may impress and win the world. For what more helps to encourage the world in unbelief, to foster its hostility, to provoke its ridicule, to countenance its carelessness, than the spectacle and the consequences of "our unhappy divisions?" This confirms men in their too willing unbelief, or gives some colour to their contempt and neglect of that concerning which, so they assert, even its advocates are not agreed. So the Church echoes her Lord's words, beseeching the Divine Majesty," to inspire continually the universal Church with the spirit of truth, unity, and concord;" bidding us to pray that all they that do confess His Holy Name may agree in the truth of His Holy Word, and live in unity and godly love; and again, "that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life." 3 To this same end also, to ensure this unity, the Lord protests He has given to the Church His glory. The Church is the Bride of Christ. He has made us partakers of the Divine nature. His glory is reflected on us. It is communicated to us. In the ministration of the Spirit, in the Sacraments of His grace, He unites us to Himself, and in Him to one another. On this the Lord yet further dwells. He seems loath to leave it. To hear below a single strain of that harmony which is ever heard above, to catch amid the discords of earth one glimpse of that perfect state where love reigns, and all souls are in harmony,-is too rare a vision to be readily let pass. We may not marvel therefore that He dwells so much upon it, and prays that they may thus be perfected. Of two of the ancient Fathers, Gregory and Basil, it is recorded,-so united were they in heart and mind,-that it seemed as though but one soul informed their two bodies. Of the Primitive Church we are
told, "the multitude of them that believed were of one heart and of one soul." And how frequent are the exhortations to this heard afterwards in the Epistles, echoes of the Master's words, as the germs of the contrary evil appeared, or were discerned, prophetically, afar off. Again, the Lord repeats, with yet stronger emphasis, the reason He assigned before,1 why in His Church He would have this unity; that the world may thus be won to Him, being gathered into His Church, when it beheld in this unity the proof of His Divine mission and of the Father's love."
THE SAME SUBJECT-continued.
St. John xvii. 24-26.
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me : for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known
And Gibbon (ch. In the Inferno (Canto ii.) we have:
anity, v. iii. c. 9.
"In all the counsel that we two have
It is proper to add that this unanimity
"Brothers in arms, with equal fury
Two friends, two bodies, with one
"Un sol volere è d'amendue." Lampe cites Ovid, Trist. iv. 4. It is finely touched by Hartley Coleridge in one of his Sonnets to a Friend: "Our love was nature; and the peace that floated
On the white mist, and dwelt upon the hills,
To sweet accord subdued our wayward wills:
One soul was ours, one mind, one heart devoted."
See Cicero, De Off. i. 17. Pythagoras, whom he cites, defines a friend as a second self.
1 V. 21. Compare ch. xiii. 35. 21 St. John iv. 16; Rev. iii. 9.
thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
The Lord in concluding in His Prayer seems to revert to His Apostles, His chosen. Having prayed for the Church generally, He prays again at its close for the founders of His Church. Having prayed for the world, He remembers once more these to whom He first gave commission to convert the world. These the Great High Priest once and again bears upon His breast. He prays for them, that they who thus shared His Cross on earth, may in Heaven share His Crown. To see here means to share. The glory of which the Lord here speaks is distinct from that glory of which He has spoken above.' That was the glory of the warfare He waged, shared by the Captain of our salvation with His soldiers; the spirit, the character, the qualities of the leader reflected in those who followed Him: this is the glory that shall be revealed, in which they, according to their capacity, shall have a share. The Lord, who has already pleaded that attribute of holiness, here invokes another of the Divine attributes. He appeals to a "righteous" Father. It is His quality of justice He here pleads. He seems to have in view the, to us, inscrutable judgment of God.3 He seems to have in view the carelessness, impenitence, and unbelief of the cities wherein most of His mighty works were done; of a world lying in wickedness; of a world which by wisdom knew not God. Yet amid all this He comforts Himself in the fidelity of His chosen, and in the prospect of the mighty harvest which these should gather in. And as before He professed that He had manifested to these the Divine Name, God as a Father, the Paternal character of God, so here He professes that He has declared unto them the same. He has made them to see it. He has made them And this is but the beginning of blessing. Soon
to know it.
1 V. 22, where the verb is in the perfect definite: here in v. 24, it is the aorist that is employed.
2 V. 11 above.