To him, that life seems death, the death of all for which he cares to live, being indeed the death of selfishness. But from the beginning, when God in Eden set a barrier against lawless appetite, it was announced that the seeming life of self-indulgence and of disobedience was really death. In the day when Adam ate of the forbidden fruit he surely died. And thus our Lord declared that whosoever is resolved to save his life—the life of wayward, isolated selfishness—he shall lose all its reality, the sap, the sweetness, and the glow of it. And whosoever is content to lose all this for the sake of the Great Cause, the cause of Jesus and His gospel, he shall save it. It was thus that the great apostle was crucified with Christ, yet lived, and yet no longer he, for Christ Himself inspired in his breast a nobler and deeper life than that which he had lost, for Jesus and the gospel. The world knows, as the Church does, how much superior is self-devotion to self-indulgence, and that one crowded hour of glorious life is worth an age without a name. Its imagination is not inflamed by the picture of indolence and luxury, but by resolute and victorious effort. But it knows not how to master the rebellious senses, nor how to insure victory in the struggle, nor how to bestow upon the masses, plunged in their monotonous toils, the rapture of triumphant strife. That can only be done by revealing to them the spiritual responsibilities of life, and the beauty of His love Who calls the humblest to walk in His own sacred footsteps. Very striking is the moderation of Jesus, Who does not refuse discipleship to self-seeking wishes but only to the self-seeking will, in which wishes have ripened into choice, nor does He demand that we should welcome the loss of the inferior life, but only that we should accept it. He can be touched with the feeling of our infirmities. And striking also is this, that He condemns not the vicious life only: not alone the man whose desires are sensual and depraved; but all who live for self. No matter how refined and artistic the personal ambitions be, to devote ourselves to them is to lose the reality of life, it is to become querulous or jealous or vain or forgetful of the claims of other men, or scornful of the crowd. Not self-culture but self-sacrifice is the vocation of the child of God. Many people speak as if this text bade us sacrifice the present life in hope of gaining another life beyond the grave. That is apparently the common notion of saving our “souls.” But Jesus used one word for the “life” renounced and gained. He spoke indeed of saving it unto life eternal, but His hearers were men who trusted that they had eternal life, not that it was a far-off aspiration (John vi. 47, 54).