Green-Mountain freeman. [volume] (Montpelier, Vt.) 1844-1884, 1882-05-24

Sunday School Lesson Notes.
RY REV. j. o. suERBUliN.

the people unto ullu' buho eaJS uO S"i"
unto ALL" 1t is not argued that what was
spoken particularly TO the disciples is not
of interest or Importance to us but the
teachings of this passage arc plainly said
to be for ALI and hence we are to-day
drawn per force into the audience that
listened to the words of Jesus. Another
word shows the general application of
what is here spoken. Christ opened his
remarks with the general term "whoso-
ever" Tho teachings givcn us in this
lesson are then most clearly for all time
and every person. Ills words on this oc.
easion seem to have been prompted by
the remonstrance Peter had made against
the foretold humiliation and death of the
Master. So he really says not only must
the Son of Man suffer many things, and
be killed, but whosoever will come after
me, must also bear the cross of his cruel
fixion. As it was proper in making disci-
rlcs or converts, Christ here states the
conditions that must be met in order that
one come after him. The first is self-dcnial.
When we reflect upon it for little it be-
comes plain that man can become worthy
in no sense until he learns to practice self
denial. Man was not made to serve self,
to pamper his own appetites and desires
lie is not a machine constructed simply to
secure qualification to himself, but rather
he is designed to serve others. And in
every sphere in life man is bad man
until he has learned to deny self. The
child must practice self-dcnal to be good
child the parent to be a worthy parent
and the public man in order that he may
be Of value to the public must set aside
self. We have domestic difficulties, and
social disturbances, and political wrang-
lings in the world, because men have failed
to go after Christ in the way of self-denial.
To follow Christ plainly means to be IKE
him. And of him it is said, he made
himsClf of no reputation" And, again,
Who for Gnstoad of) the JOY that was
set before him endured the cross, dcspising
the shame" The second condition to be
met is taking up his cross. The common
method Of criminal punishment among the
Romans had become known tho world
over. And any reference to taking up the
cross would at once be understood as
meaning crucilixion. In this reference
Christ forctells the manner of his own
death, as well as teaching that if we
would reign with him we must also suffer
with him. In this address to tho people
Jesus next utters, in form of paradox,
one of the most weighty teachings he over
gave: Life secured or saved by losing it,,
or lost by saving it. The clue to the
meaning Of this teaching is to be found
in double meaning put upon the word
life. IT refers both to our higher spiritual
life, and to the lower earthly life. If we
are cvcrmore concerned about the lower
selfish life we lose the higher, and if VIC
nro willing II lose the former, and really
forget self in the anxiety to do we'll thel
VIC begin to find the latter. We need moi
80 far to find the living proof OF what our
Lord here speaks. The devoted mother
forgets self, becomes regardless of her own
case or comfort or health or life that she
mpv care for those whom God has given
her; but while she thus forgcts self and
becomes tryannical over self, what world
Of joyful meaning comes into her life
Tho earnest patriot forgets himself in an
overmastcing love for the land he calls his
own. That he may serve that land he is
willing to giveup every personal consider
alton to be misunderstood and maligned
TO leave his home and those dcarer thar
life to him, all this that he may serve
his country. Yet in making these sacrifices
what an untold gain! Giving up life, he
finds it in anoblor, higher sense, Just SC
in the service Of God. We talk Of sacri
iiccs. and losses, but we have never givcr
anything for God and his cause which ha
not brought its hundred fold of strength
and Joy back to our lives. We speak 0
the deprivations of missionaries, and 0
the heroic devotion of martyrs. But NJ
true missionary would leave his field o
lose his martyrs crown. He has in viev
prize more valuable than a mere lif
of secular ease or gain. And by and b.
unknown thousands rise up to call hin
blessed, and he lives in the truost immor
tality that earth can give, and further o.
he lives in the bliss of the heavenly world
He that is willing to lose his life the sam
shall save it.
Christ next propounds a startling ques
tion to all the world, "What shall it prof
man, if he shall gain the whole worl
and lose his own soulP" 1t Is to be note
here that "soul" in this verse is the sam,
word in the original as that rendered lif
in the verse preceding. The two mean
ings belong naturally to the origina
and no violence is done when the change
is made from one rendering to the other
The question is equivalent to the strongcs
assertion, and is meant as kind of com
meRt upon the thoughts before expressed
Its meaning is that it would bo tho high
est folly to barter life, or the soul even
the whole world wore secured in return
Tho estimate God puts upon the soul a
here suggested ought to alarm tho mutt
tudcs who have inward this priceless
treasure, and yet appear to value it S
lightly. If all the world is too small
price for a soul, what is to be said of thos
who for some moager bit of earthly goo
sell out eternal possessions? The 3St
verse shows how we may forfeit ou
souls interests and gain the gravest los!
it is simply by being ashamed of Chris
1t may he wise for us to reflect in ho,
many ways we may practically say thi
we are ashamed of Christ and his word,
1t is possible that little close scrutiny o
this point may reveal TO us what we hav
before hardly suspected. The peonl