DISCOURSE XXXIV.

HOW WE MAY SEE THE SAVIOUR.

JOHN XII. 20, 21.

AND THERE WERE CERTAIN GREEKS AMONG THEM THAT CAME UP TO WORSHIP AT THE FEAST. THE SAME CAME THEREFORE TO PHILIP, WHICH WAS OF BETHSAIDA OF GALILEE, AND DESIRED HIM, SAYING, SIR, WE WOULD SEE JESUS.

These "certain Greeks," it seems, were moved by an unusual curiosity to seek for an interview with the Saviour. They had heard of his wonderful teachings and miracles, and so their anxiety became very great to see him. We are not at all surprised at this. We can easily imagine how they felt when the word came to them that they were so near him-how they wished instantly to get a sight of him, to hear him speak, and to witness his marvellous works. Were he upon the earth now proclaiming his doctrines, healing the sick, and raising the dead, how earnestly we should solicit the privilege to behold him, or to become acquainted with him. All classes of our race would be eager to notice and honor him.

But is not the Saviour on the earth now? May we not behold him near us now? Yes, though not in

outward form as when he wandered over the hills of Judea, or sat by the well of Samaria, or taught on the shores of Gennessareth. His spirit is here, his character is here, his truth and his example are here. All that is real and divine in the Saviour is as truly with us now as it was with the twelve when they followed the Master through the cities and villages of Palestine.

Why, then, do we not with more interest and enthusiasm seek his society? Why do so many of us think so little about him? Why are not all the people of our time, earnestly engaged in asserting his claims, and reverently showing their love for his character? Is it nothing now to behold the Saviour to study his example to listen to his words-to see him labor for the improvement of mankind? If he is still in the world, we ought to look for his presence, to follow him, to become acquainted with him-we ought to love, and honor, and worship him.

"Sir," said the Greeks to Philip, "we would see Jesus." How did they wish to see him? We cannot tell, for we are not informed whether they obtained an interview with him, or how they regarded him. We may suppose, however, that they were permitted to see him and that they thought of him with wonder. Perhaps they looked upon him with admiration. Perhaps they sought to read the expressions of his countenance, to listen to the music of his speech. Perhaps they caught more than a glimpse of the greatness and benevolence of his character. If so, they attained a blessing in their interview with him. But if they saw him only as the vulgar eye beholds a noble statue, or

a beautiful painting, they got nothing for their pains. A frivolous seeking for novelty never won a blessing. A giddy chase for something strange, or a thoughtless staring at something new, never attained a sight worth seeing.

"We would see Jesus." We, ourselves, may properly say this. But let us consider what it is to see him. We do not see him, let me say, if we merely look upon him once or twice, or now and then with no object but to pass away a little time idly or indif ferently. If we would see him really, we must look into his mind and heart, comprehend his wisdom and benevolence, his dispositions, his moral power, his whole character.

We ought not to suppose that he can be seen or understood without the exercise of thought. If we would attain a true view of him, we must constantly follow and study him, we must ponder all his lessons, examine carefully his precepts, contemplate his works— his whole life of goodness and mercy. If we would behold him, in the spiritual sense, we must, by close and perpetual communion with him, become familiar with his spirit, with the great thoughts of his heart, and so completely controlled by his influence, that we shall be conscious that his love is boundless and eternal, and that we are one with him in soul and life.

The New Testament presents the Saviour before us in a perfect form. This book, then, ought not to be slighted. It ought to be read-frequently, attentively. It ought not to be owned as merely a piece of fashionable furniture. We ought not to deem it

sufficient to read a passage in it now and then. We should read it as we read any other book when we read it wisely-when we read it to get its whole meaning. We should read the New Testament to attain the whole history of Christ, as we do the Life of Washington to get the whole history of that remarkable man as we do the Life of Channing, to ascertain all we may of that distinguished divine.

"Shakespeare," says Emerson, "is the only biographer of Shakespeare: and even he can tell nothing, except to the Shakespeare in us; that is, to our most apprehensive and sympathetic hour." Somewhat in this way, I may speak of Christ. Though Matthew, Mark, Luke and John, are his biographers, we find the best idea of his life, in those words which they caught from his own lips. What they have written would not, apart from his own discourses, be a satisfactory record of his character. They did not comprehend him so well that they could present a correct picture of his life and spirit without recording his own words. Christ is the biographer of Christ, and we may see him as he is by attaining an understanding of his own lessons. The author to whom I have just alluded, showing us how we may become acquainted with the great Poet of Nature and Man, remarks that with Shakespeare himself, "for biographer, instead of Aubrey and Rowe, we have really the information which is material, that which describes character and fortune, that which, if we were about to meet the man and deal with him, would most import us to know. We have his recorded convictions on those

questions which knock for answer at every heart,on life and death, on love, on wealth and poverty, on the prizes of life, and the ways whereby we come at them; on the characters of men, and the influences, occult and open, which affect their fortunes; and on those mysterious and demoniacal powers which defy our science, and which yet interweave their malice. and their gift in our brightest hours." This passage suggests what might be said of the great meanings we find in the words of him who "spake as never man spake" — who knew and walked with God, and saw and comprehended man, and provided a full supply for all the wants of the human soul. In the few, simple teachings of the Saviour, we gain a view of the heights of heaven; and in them, too, we behold a path leading to those heights from every condition of life. Although knowledge of these teachings, would bring us to the Saviour, to a consciousness of his moral perfection, his love, and power, and beauty, and of the grand truth, that, in him the world will attain eternal life.

There are men, professing love and admiration for the character of Washington, who know but little of the life of that noble man. They speak of his greatness only because this is the common voice. Their knowledge is very limited, and indefinite besides. They are but nominally the friends and admirers of Washington. If they really knew and loved the Patriot and Sage, if they felt his power, if they could see the worth of his example to his country and the world—they would manifest an irrepressible desire to