in both senses, is the Holy Spirit, and the instrument used by him is the "truth."

We are left in no doubt as to where this truth is to be found; for Jesus adds "Thy Word is truth.” His reference is clearly to the Scriptures. I am aware that an attempt is made by those who reject the Scriptures to explain this away by saying he was thinking of all the manifestations of Deity in the world about us. But here "the wish is father to the thought." The reference of Jesus is not to God's voice in the rolling thunder and the rippling of brooks, but to his revealed Word. And this is in line with all his other teachings. He was always true to his Bible; he knew it, believed it, loved it, preached it and commended it to those who followed him. He never in a single word or syllable intimated that he questioned its inspiration and trustworthiness. It is respectfully submitted to the consideration of all his professed followers that the Book which was good enough for him should be good enough for us.

The pathway of sanctification is thus made clear. If we profess to follow Christ, we must allow him to prescribe for us. He breathed on his disciples, saying, "Receive ye the Holy Spirit"; he pointed to the Scriptures, saying, "They testify of me. We have the Bible; and we have the Holy Spirit to illuminate its pages and anoint our eyes that we may see; furthermore, we have the sustaining power of this great prayer of Jesus, "Sanctify them in the truth."

Unified. His third petition for his disciples is that they may be unified: "That they may all be one, even as thou, Father, art in me and I in thee, that they also may be in us."

It is a grave misinterpretation and perversion of this prayer to suggest that Jesus had in mind a heterogeneous union of all sorts of people, like the "Congress of Religions" where Jews and Christians, Moslems, Confucianists, Buddhists and Fireworshipers met together in a common fellowship under the apparent assumption that sincerity in error is as admirable as devotion to truth. The prayer of Jesus, on the contrary, was for the harmonious unity of all who sincerely believe in him.

Nor did he pray that these might all be one in an unconditioned oneness, but that they might be one after the similitude of the ineffable Trinity. “As thou, Father, art in me and I in thee, that they also may be in us."

The union thus indicated is obviously not a matter of mere sentiment nor to be accomplished with iron clamps. It is a union of life and purpose, a substantial union, a union for the accomplishment of a definite purpose in the salvation of men.

We sometimes lament the fact that there are different denominations of believers in Christ. This is after the analogy of Nature. "Birds of a feather flock together"; and there are "many men of many minds." We are made to segregate; and it matters not how we differ in non-essentials so long as there is a substantial unity of life and purpose among us.

At the beginning of our Civil War there was a call for seventy-five thousand troops to serve for ninety days. The troops thus enlisted were organized into companies, regiments, divisions and army corps. There were infantry and cavalry and artillery. Had they been massed and hurled at once with a common purpose against the enemy, war might have been brought to a speedy close; but they were stationed all over the country in various camps.

the

Then came years of sporadic fighting: till at length Grant appeared with a conviction that the whole army must be brought together for a final blow. He meant to save the Union; and there seemed no other way. So the order went out and a million men turned their faces toward a single point. All the lines converged at Appomattox. Grant was there with his formidable army; Sheridan was hastening from the North and Sherman from the South. The result was a foregone conclusion when the lines closed in.

It was with a like purpose in mind that Jesus prayed for the unification of his Church, "that the world may know that thou didst send me.' The sending of Christ was for the saving of the world; and the sending of his disciples was to the same end; that is, to bring all men to the knowledge of the saving grace of God. "As thou didst send me into the world," he said, "even so send I them into the world." And never will the world believe in the great purpose of Jesus until all his disciples,

moved by a common impulse, shall advance in solid phalanx to proclaim his gospel to the uttermost parts of the earth.

"The way to resume," said Jay Cooke, "is to resume.' The way to get together is to stop talking about Church union and turn our faces toward the common end. Such a union would be immeasurably better, more rational and more convincing than any uniformity brought about by sentimental exhortations or by mere mechanical means. The world will believe in the gospel just as soon as Christians demonstrate their conviction of its truth by being "all at it, always at it, all together at it."

Glorified.—The fourth of the great petitions of Jesus for his disciples is that they may be glorified: "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.' And here we reach the stupendous climax of this mighty sacerdotal prayer. The words of Jesus at this point are conclusive with respect to two mat

ters.

On the one hand, they prove that Jesus was either what he claimed to be, to wit; the only-begotten and co-equal Son of God, or else he was

1In the Revised Version this is rendered, "Father, I desire,” etc.; but, inasmuch as the word thelein occurs ninety-seven times in the four Gospels and always with this meaning, I see no reason for changing it.

justly charged with blasphemy against God. For, observe, he does not ask this thing of the Father, but wills it! Out of his own authority, the exousia which was "from within," he wills it! As the eternal Son he wills it! Think of a mere man, though he were the best of men, looking up to heaven and speaking in this way.

And observe also his reference to "the glory which he had with the Father before the world was." He claims not only to have been pre-existent but to be a sempiternal sharer in the glory of God! He elsewhere announced his purpose of returning, after he should have finished his redemptive work, to reassume the glory which he had with the Father "before the world was"!

But his words suggest another important truth, to wit: that his intercessory prayer on this occasion was but the beginning of an eternal intercession in behalf of those who follow him. "He ever liveth to make intercession for us." In that same interview with his disciples in the upper room he said, "I go to prepare a place for you. And if I go and prepare a place for you, I come again and will receive you unto myself; that where I am, there ye may be also." He is thus preparing us for a prepared place. He has entered upon his glory, and proposes that his faithful followers shall not only behold but participate in it.

On one occasion his disciples caught a glimpse of that glory. It was on the Mount of Transfiguration, where "the fashion of his countenance was