Expositions of Holy Scripture Volume III Part 37

Consider the worth of faith as a means of purifying. This very Apostle, in his great speech in Jerusalem, when vindicating the reception of the Gentiles into the Church, spoke of G.o.d as having 'purified their hearts by faith.' And here again, I say, there is no cleansing power in the act of trust. Cleansing power is in that which, by the act of trust, comes into my heart. Faith is not simple receptivity, not mere pa.s.sive absorbing of what is given, but it is the active taking by desire as well as by confidence. And when we trust in Jesus Christ, His blood and righteousness, there flows into our hearts that Divine life which, like a river turned into a dung-heap, will sweep all the filth before it. You have to get the purifying power by faith. Ay! and you have to utilise the purifying power by effort and by work. 'What G.o.d hath joined together, let not men put asunder.'

III. Now, lastly, note the ident.i.ty of faith.

'_Like_ precious,' says Peter, and, as I said, there may be defended a double application of the word, and two sets of pairs of cla.s.ses may be supposed to have been in his mind. I do not discuss which of these may be the case, only I would suggest to you that from this beautiful gathering together of all the diversities of the Christian character, conception, and development into one great whole, we are taught that the one thing that makes a Christian is this trust. That is the universal characteristic; that is uniform, whatever may differ. Ah! how much and how little it takes to make a Christian. 'Only faith?' you say. Yes, thank G.o.d! not this, or that, not rites, not anything that a priest can do to you. Not orthodoxy; not morality; these will come, but trust in Christ and His blood and righteousness. England is a Christian country; is it? This is a Christian congregation; is it? You are a Christian; are you? Are you trusting in that Christ? If you are not; no! though you be orthodox up to the eyebrows, and though seven or seven hundred sacraments may have been given to you, and though you be a clean living man--all that does not make a Christian, but _this_ does--'Like precious faith with us in the righteousness of G.o.d and our Saviour.'

Again, this great thought of the ident.i.ty or uniformity of the one characteristic may suggest to us how Christian faith is one, under all varieties of form. There never has been in the Christian Church again, notwithstanding all our deplorable divisions and schisms, such a tremendous cleft as there was in the primitive Church between the Jewish and Gentile components thereof. But Peter flings this flying bridge across that abyss, and knits the two sides together, because he knows that away out yonder, amongst the Gentiles, and here in the little circle of the Jewish believers, there was the one faith that unifies all.

So, dear friends, there should be the widest charity, but no vagueness; for the Christian faith in Him which unifies and bridges over all differences, mental and theological, is the Christ by whose blood we are cleansed, with whose righteousness we are made righteous.

Again, from the same thought flows the other, of the ident.i.ty of the uniform characteristic, at all stages of development or maturity. The mustard-seed and the tree, 'which is greater than all herbs,' have the same life in them. And the feeblest, tremulous little spark in some heart, just kindled, and scarcely capable of sustaining itself, is one with the flame leaping heaven-high, which lights up and cleanses the whole soul. So for those in advance, humility, and for those in the rear, hope. And something more than hope, for if you have the feeblest beginning of tremulous trust, you have that which only needs to be fostered to make you like Jesus Christ. Look at what follows our text: 'Add to your faith, virtue, and to virtue, knowledge,' and so on, through the whole linked series of Christian graces. They all come out of that trust which knits us to Him who is the source of them all. So you and I are responsible for bringing our faith to the highest development of which it is capable.

Alas! alas! are we not all like this very Apostle, who, in an ecstasy of trust and longing, ventured himself on the wave, and as soon as he felt the cold water creeping above his knees lost his trust, and so lost his buoyancy, and was ready to go down like a stone? He had so little faith, that he was beginning to sink; he had so much that he put out his hand--a desperate hand it was--and cried, 'Lord, save me!' And the hand came, and that steadied him, and bore him up till the water was beneath the soles of his feet again. 'Lord! I believe; help Thou my unbelief!'

MAN SUMMONED BY G.o.d'S GLORY AND ENERGY

'... His Divine power hath given unto us all things that pertain unto life and G.o.dliness, through the knowledge of Him that hath called us to glory and virtue.'--2 Peter i. 3.

'I knew thee,' said the idle servant in our Lord's parable, 'that thou wert an austere man, reaping where thou didst not sow, and gathering where thou hadst not strewed. I was afraid, and went and hid my talent in the earth.' Our Lord would teach us all with that pregnant word the great truth that if once a man gets it into his head that G.o.d's princ.i.p.al relation to him is to demand, and to command, you will get no work out of that man; that such a notion will paralyse all activity and cut the nerve of all service. And the converse is as true, namely, that the one thought about G.o.d, which is fruitful of all blessing, joy, spontaneous, glad activity, is the thought of Him as giving, and not of demanding, of bestowing, and not of commanding. Teach a man that he is, as the book of James has it,'the giving G.o.d,' and let that thought soak into the man's heart and mind, and you will get any work out of him. And only when that thought is deep in the spirit will there be true service.

Now that is the connection in which the words of my text come; for they are laid as the broad foundation of the great commandment that follows: 'Beside this, giving all diligence, add to your faith virtue, and to your virtue knowledge,' and so on, all the round of the ladder by which the Apostle represents us as climbing up to G.o.d. The foundation of this injunction is--G.o.d has given you everything. You have got it to begin with, and so do you set yourselves to work, and see that you make the thing that is yours your own, and incorporate into your being and into the very substance of your soul, and work out in all the blessed activities of a Christian life, the gifts that His royal and kingly hand has bestowed upon you. Take for granted that G.o.d loves you and gives you His whole self, and work on in the fulness of His possessed gift.

That is the connection of the words before us. I take them just as they lie in our pa.s.sage, dealing first of all with this question--G.o.d's call to you and me; how it is done. Now I do not know if I can venture to indulge any remarks about Biblical criticism, but you will perhaps bear with me just for a moment whilst I say that the people who know a great deal more about such subjects than either you or I, agree with one consent that the proper way of reading this verse of my text is not as our Bible has it; 'Him that has called us _to_ glory and virtue,' but 'Him that hath called us _by_--by his own glory and virtue.' Do you see the difference? In one case the language expresses the things in imitation of the Divine nature to which G.o.d summons you and me when He calls us. That is how our Bible has taken it; but the deeper thought still is the things in that Divine nature and activity itself which const.i.tute His great summons and invitation of men to His side; and these are the two, whatever they might be, which the Apostle here describes in that rather peculiar and unusual language for Scripture, 'Who has called us by His own glory and His own virtue.' I venture to dwell on these two points for a moment or two.

Now, first of all, G.o.d's glory. Threadbare and consequently vague as the expression is in the minds of a great many people who have heard it with their ears ever since they were little children, G.o.d's glory has a very distinct and definite meaning in Scripture, and all starts, as I think, from the Old Testament use of the expression, which was the distinct specific name for the supernatural light that lay between the cherubim, and brooded over the ark on the mercy-seat. The word signifies specifically and originally the glory of G.o.d, and irradiation of a material, though supernatural, symbol of His Divine and spiritual presence. Very well, lay hold of that material picture, for G.o.d teaches us as we do our children, with pictures. Take the symbol and lift it up into the spiritual region, and it is just this: the glory of G.o.d in its deepest meaning is the irradiation and the perpetual pouring out and out and out from Himself, as the rays of the sun stream out from its great orb, pouring out from Himself the light and the perfectness and the beauty of His own self revelation. And I think we may fairly translate and paraphrase the first words of my text into this: G.o.d's great way of summoning men to Himself is by laying out His love upon them and letting the fulness of that ineffable and uncreated light, in which is no darkness at all, stream into the else blinded and hopeless lives and hearts of men. Then the other side of the Apostle's thought seems to me--if we will only strip it of the threadbare technicalities a.s.sociated with it--as great and wonderful, G.o.d's glory and G.o.d's virtue. A heathenish kind of smack lingers about that word, both as applied to men and as applied to G.o.d, and so seldom found in the New Testament; but meaning here, as I venture to say, without stopping to show it--meaning here substantially the same thing that we mean by that word energy or power. You know old women in country places talk about the virtues of plants. They do not mean by this the goodness of plants, but they mean the occult powers which they suppose them able to put forth. We read in one of the gospels that our Lord Himself said at one singular period of His life that virtue had gone out of Him, meaning thereby not goodness but energy. So I think we get a sufficient equivalent to the Apostle's meaning if for the second two words of my text we read, 'He hath called us by the glory, the raying out of his love, and He hath called us by the activity and the energy, the power in action of His great and ill.u.s.trious Spirit.' So you see these two things, the light that streams out of an energy which is born of the streaming light. These two things are really at bottom but one, various aspects of one idea. Modern physicists tell us that all the activity in the system comes from the sun, and in the higher region all the activity comes from the sun, and there is no mightier force in the physical universe than the sunlight.

Lightnings are vulgar, noisy, and limited in contrast. The all-conquering force is the light that streams out, and so says Peter in his vivid picturesque way--not meaning the mere talk of philosophy or theology--the manifestation of the glory of G.o.d is the mightiest force in the whole universe. It is not like the play of the moonbeam upon an iceberg, ineffectual, cold, merely touching the death without melting or warming it, but it rays out like the sun in the heavens, and the work done by the light is mightier than all our work. By His glory, and by the transcendent energies which reside in that ill.u.s.trious manifestation of the uncreated light, G.o.d summons men to Himself. Well, if that is anything like fair exposition of the words before us, let me just ask you before I go further to stop on them for one moment. If I may venture to say so, put off your theological spectacles for a minute, and do not let us harden this thought down with any mere dogma that can be selected in the language of the creeds. Let us try and put it into words a little less hackneyed. Suppose, instead of talking about calling, you were to talk about inviting, summoning, beckoning; or I might use tenderer words still--beseeching, wooing, entreating; for all that lies in the thought.

G.o.d summoning and calling, in that sense, men to Himself, by the raying out of His own perfect beauty, and the might with which the beams go forth into the darkness. Ah! is not that beautiful, dear brethren; that there is nothing more, indeed, for G.o.d to do to draw us to Himself than to let us see what He is? So perfectly fair, so sweet, so tender, so strong, so absolutely corresponding to all the necessities of our beings and the hunger of our hearts, that when we see Him we cannot choose but love Him, and that He can do nothing more to call wandering hearts back to the light and sweetness of His own heart than to show them Himself. And so from all corners of His universe, and in every activity of His hand and heart and spirit, we can hear a voice saying, 'Son, give me thine heart.' 'Oh! taste and see that G.o.d is good.'

'Acquaint now thyself with Him and be at peace; thereby good shall come unto thee.'

But great and wonderful as such a thought seems to be when we look at it in the freshness which belongs to it, do you suppose that that was all that Peter was thinking about? Do you think that a wide, general, and if you leave it by itself, vague utterance like that which I have been indulging in, would give all the specific precision and fulness of the meaning of the word before us? I think not. I fancy that when this Apostle wrote these words he remembered a time long, long ago, when somebody stood by the little fis.h.i.+ng-cobble there, and as the men were up to their knees in slush and dirt, was.h.i.+ng their nets, said to them, 'Follow Me.' I think that was in Peter's estimate G.o.d's call to him by G.o.d's glory and by G.o.d's virtue. And so I pause there for a moment to say that all the l.u.s.trous pouring out of light, all that transcendent energy of active love, is not diffused nebulous through a universe; it is not even spread in that sense over all the deeds of His hand; but whilst it is everywhere, it has a focus and a centre and a fire. The fire is gathered into the Son, Jesus Christ; Jesus Christ in His manhood and in His Deity; Jesus Christ in His life, pa.s.sion, death, resurrection, ascension, and kingly reign. The whole creation, as this New Testament proclaims Him to us, is G.o.d's glory and G.o.d's virtue, whereby He draws men to Himself. I cannot stay to dwell on that thought as I should be glad to do. Let me just remind you of the two parts into which it splits itself up; and I commend it, dogmatically as I have to state it in such an audience as this--I commend it to the mult.i.tudes of young men here present. The highest form of the Divine glory is Jesus Christ, not the attributes with which men clothe the Divinity, not those abstractions which you find in books of theology. All that is but the fringe of the glory. And I tell you, dear friends, the living white light at the centre and heart of all the radiance of the flame is the light of life which is conveyed into the gentle Christ. As the Apostle John has it, 'We beheld His glory.' Yes, and taking and binding together the two words which people have so often treated against each other, 'We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth,' the highest light in Him that says, 'I am the light of the world'--very light of very light. As a much maligned doc.u.ment has it,'very light of very light,' the brightness of His glory, the irradiation of His splendour, and the express image of His person. And as the light so the power. Christ the power; power in its highest, n.o.blest form, the power of patient gentleness and Divine suffering; power in its widest sweep, 'unto every one that believeth'; power in its most wondrous operation, 'the power of G.o.d unto salvation.' So I come to you, I hope, with one message on my lips and in my heart. If you want light, look to Christ. If you want to behold that unveiled face, the glory of the Lord, turn to Him, and let His suns.h.i.+ne smite you on the face as the light smote Stephen, and then you can say, 'He that hath seen Him hath seen the Father.' My brother, the highest, n.o.blest, perfect, and, as I believe, final form in which all G.o.d's glory, all G.o.d's energy, are gathered together, and make their appeal to you and me, was when a Galilean peasant stood up in a little knot of forgotten Jews and said to them, and through them to you and me, 'Come unto Me all ye that labour and are heavy laden, and I will give you rest.' He calls by His glory and by His virtue.

Now still further. Confining myself as before to the words as they lie here in this text, let me ask you to think, and that for a moment or two only, on the great and wondrous purpose which this Divine energy and light had in view in summoning us to itself. His Divine power hath given unto us all things that pertain to life and all things that pertain to G.o.dliness. Look at that! One of the old Psalms says: 'Gather my saints together unto me, those who have made a covenant with me by sacrifice; a.s.semble them all before my throne, and I will judge my people.' Is that the last and final revelation of G.o.d's purpose of drawing men to Him? Is that why He sends out His heralds and summons through the whole intelligent creation? Nay, something better. Not to judge, not to scourge, not to chastise, not to avenge. To give. This is the meaning of that summons that comes out through the whole earth, 'Come up hither,'

that when we get there we may be flooded with the richness of His mercy, and that He may pour His whole soul out over us in the greatness of His gifts. This is G.o.d, and the perpetual activity summoning men to Himself that there He may bless them. He makes our hearts empty that He may fill them. He shapes us as we are that we may need Him and may recreate ourselves in Him. He says, 'Bring all your vessels and I will fill them full.' Now look in this part of my subject at what I may venture to call the magnificent confidence that this Peter has in the--what shall I say?--the encyclopaedical--if I may use a long word--and universal character of G.o.d. All things that pertain to life, all things that pertain to G.o.dliness. And somebody says, 'Yes, that is tautology, that is saying the same thing twice over in different language.' Never mind, says Peter, so much the better, it will help to express the exuberant abundance and fulness. He takes a leaf out of his brother Paul's book.

He is often guilty when he speaks of G.o.d's gifts of that same sin of tautology, as for instance, 'Now unto Him who is able to do exceeding, abundantly, above all'--there are four of them--'all that we can ask or think.' Yes, in all forms language is but faint and feeble, weak and poor in the presence of that great miracle of a love that pa.s.seth knowledge and that we may know the heights and depths. And so says our Apostle, 'All things that pertain to life, all things that pertain to G.o.dliness.' The whole circle all round, all the 360 degrees of it, G.o.d's love will come down and lie on the top of it as it were, superimposed, so that there should not be a single gift where there is a flaw or a defect. Everything you want of life, everything you want for G.o.dliness.

Yes, of course, the gift must bear some kind of proportion to the giver.

You do not expect a millionaire to put down half a crown to a subscription list if he gives anything at all. And G.o.d says to you and me, 'Come and look at My storehouses, count if you can those golden vases filled with treasure, look at those ma.s.sive ingots of bullion, gaze into the vanis.h.i.+ng distances of the infiniteness of My nature and of My possessions, and then listen to Me. I give thee Myself--Myself, that ye may be filled with all the fulness of G.o.d. All things that pertain to life, all things that pertain to G.o.dliness. But I cannot pa.s.s on from this part of my subject without venturing one more remark. It is this: I do not suppose it is too minute, verbal criticism. This great encyclopaediacal gift is represented in my text, not as a thing that you are going to get, Christian men and women, but as a thing that you have gotten. And any of you that are able to test the correctness of my a.s.sertion will see I have thought the form of language used in the original is such as to point still more specifically than in our translation, to some one definite act in the past in which all that fulness of glory and virtue of life and G.o.dliness was given to us men.

Is there any doubt as to what that is? We talk sometimes as if we had to ask G.o.d to give us more. G.o.d cannot give you any more than He gave you nineteen hundred years ago. It was all in Christ. Get a very vulgar ill.u.s.tration which is altogether inadequate for a great many purposes, but may serve for one. Suppose some man told you that there was a thousand pounds paid to your credit at a London bank, and that you were to get the use of it as you drew cheques against it. Well, the money is there, is it not? The gift is given, and yet for all that you may be dying, and half-dead, a pauper. I was reading a book only the other day which contained a story that comes in here. An Arctic expedition, some years ago, found an ammunition chest that Commander Parry had left fifty years ago, safe under a pile of stones. The wood of the chest had not rotted yet; the provisions inside of it were perfectly sweet, and good, and eatable. There it had lain all those years. Men had died of starvation within arm's length of it. It was there all the same. And so, if I might venture to vulgarise the great theme that I try to speak about, G.o.d has given us His Son, and in Him, all that pertains to life and all that pertains to G.o.dliness. My brother, take the things that are freely given to you of G.o.d.

And so that leads me to one last word, and it shall only be a word, in regard to what our text tells us of the way by which on our side we can yield to this Divine call, and receive this Divine fulness of gifts, through the knowledge of Him that hath called us to glory. Through the knowledge! Yes, well there are two kinds of knowledge, are there not?

There is the knowledge by which you know a book, for instance, on the subject of study, and there is the knowledge by which you know one another; and the kind of thing I mean when I say, 'I know mathematics,'

is entirely different to what I mean when I say, 'I know John, Thomas,'

or whoever he may be. And I venture to say that the knowledge, which is the condition of receiving the whole fulness of the glory and the whole fulness of the light, is a great deal more like the thing we mean when we talk of knowing one another than when we talk of knowing a book. That is to say, a man may have all the creeds and confessions of faith clear in his head, and yet none of the life, none of the light, none of the power, and none of the G.o.dliness. But if we know Him as our brother, know Him as our friend, our sacrifice, our Redeemer, Lord, all in all; know Him as our heaven, our righteousness, and our strength; if we know Him with the knowledge which is possession; if we know Him with the knowledge which, as the profoundest of the Apostles says, 'hath the truth in life'; if we know Him, see then, 'This is life eternal, to know Thee, the only true G.o.d, and Jesus Christ, whom Thou hast sent.'

Now, friends, my words are done. G.o.d is calling you. No, let us put it a little more definitely than that--G.o.d is calling _thee_. There is no speech nor language where His voice is not heard. His words are gone out to the end of the world, and have reached even thyself. He calls thee, oh! brother, sister, friend, that you and I may turn round to Him and say, 'When Thou saidst, Seek ye my face, my heart said unto Thee, Thy face, Lord, will I seek.' Amen.

PARTAKERS OF THE DIVINE NATURE

'He hath given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through l.u.s.t.'--2 Peter i. 4.

'Partakers of the Divine nature.' These are bold words, and may be so understood as to excite the wildest and most presumptuous dreams. But bold as they are, and startling as they may sound to some of us, they are only putting into other language the teaching of which the whole New Testament is full, that men may, and do, by their faith, receive into their spirits a real communication of the life of G.o.d. What else does the language about being 'the sons and daughters of the Lord Almighty'

mean? What else does the teaching of regeneration mean? What else mean Christ's frequent declarations that He dwells in us and we in Him, as the branch in the vine, as the members in the body? What else does 'he that is joined to the Lord in one spirit' mean? Do not all teach that in some most real sense the very purpose of Christianity, for which G.o.d has sent His Son, and His Son has come, is that we, poor, sinful, weak, limited, ignorant creatures as we are, may be lifted up into that solemn and awful elevation, and receive in our trembling and yet strengthened souls a spark of G.o.d? 'That ye may be partakers of the Divine nature'

means more than 'that you may share in the blessings which that nature bestows.' It means that into us may come the very G.o.d Himself.

I. So I want you to look with me, first, at this lofty purpose which is here presented as being the very aim and end of G.o.d's gift in the gospel.

The human nature and the Divine are both kindred and contrary. And the whole Bible is remarkable for the emphasis with which it insists upon both these elements of the comparison, declaring, on the one hand, as no other religion has ever declared, the supreme sovereign, unapproachable elevation of the infinite Being above all creatures, and on the other hand, holding forth the hope, as no other religion has ever ventured to do, of the possible union of the loftiest and the lowest, and the lifting of the creature into union with G.o.d Himself. There are no G.o.ds of the heathen so far away from their wors.h.i.+ppers, and there are none so near them, as our G.o.d. There is no G.o.d that men have bowed before, so unlike the devotee; and there is no system which recognises that, as is the Maker so are the made, in such thorough-going fas.h.i.+on as the Bible does. The arched heaven, though high above us, it is not inaccessible in its serene and cloudless beauty, but it touches earth all round the horizon, and man is made in the image of G.o.d.

True, that divine nature of which the ideal man is the possessor has faded away from humanity. But still the human is kindred with the divine. The drop of water is of one nature with the boundless ocean that rolls sh.o.r.eless beyond the horizon, and stretches plumbless into the abysses. The tiniest spark of flame is of the same nature as those leaping, hydrogen spears of illuminated gas that spring hundreds of thousands of miles high in a second or two in the great central sun.

And though on the one hand there be finiteness and on the other infinitude: though we have to talk, in big words, of which we have very little grasp, about 'Omniscience,' and 'Omnipresence,' and 'Eternity,'

and such like, these things may be deducted and yet the Divine nature may be retained; and the poor, ignorant, finite, dying creature, that perishes before the moth, may say, 'I am kindred with Him whose years know no end; whose wisdom knows no uncertainty nor growth; whose power is Omnipotence; and whose presence is everywhere.' He that can say, 'I am,' is of the same nature as His whose mighty proclamation of Himself is 'I AM THAT I AM.' He who can say 'I will' is of the same nature as He who willeth and it is done.

But that kindred, belonging to every soul of man, abject as well as loftiest, is not the 'partaking' of which my text speaks; though it is the basis and possibility of it; for my text speaks of men as '_becoming_ partakers,' and of that partic.i.p.ation as the result, not of humanity, but of G.o.d's gift of 'exceeding great and precious promises.'

That creation in the image and likeness of G.o.d, which is represented as crowned by the very breath of G.o.d breathed into man's nostrils implies not only kindred with G.o.d in personality and self-conscious will, but also in purity and holiness. The moral kindred has darkened into unlikeness, but the other remains. It is not the gift here spoken of, but it supplies the basis which makes that gift possible. A dog could not become possessor of the Divine nature, in the sense in which my text speaks of it. Any man, however bad, however foolish, however degraded, abject and savage, can become a partaker of it, and yet no man has it without something else than the fact of his humanity.

What, then, is it? No mere absorption, as extravagant mystics have dreamed, into that Divine nature, as a drop goes back into the ocean and is lost. There will always be 'I' and 'thou,' or else there were no blessedness, nor wors.h.i.+p, nor joy. We must so partake of the Divine nature as that the bounds between the bestowing G.o.d and the partaking man shall never be broken down. But that being presupposed, union as close as is possible, the individuality of the giver and the receiver being untampered with is the great hope that all Christian men and women ought consciously to cherish.

Only mark, the beginning of the whole is the communication of a Divine life which is manifested mainly in what we call moral likeness. Or to put it into plain words, the teaching of my text is no dreamy teaching, such as an eastern mystic might proclaim, of absorption into an impersonal Divine. There is no notion here of any partaking of these great though secondary attributes of the Divine mind which to many men are the most G.o.dlike parts of His nature. But what my text mainly means is, you may, if you like, become 'holy as G.o.d is holy.' You may become loving as G.o.d is loving, and with a breath of His own life breathed into your hearts. The central Divinity in the Divine, if I may so say, is the amalgam of holiness and love. That is G.o.d; the rest is what belongs to G.o.d. G.o.d _has_ power; G.o.d _is_ love. That is the regnant attribute, the spring that sets everything agoing. And so, when my text talks about making us all, if we will, partakers of a Divine nature, what it means, mainly, is this--that into every human spirit there may pa.s.s a seed of Divine life which will unfold itself there in all purity of holiness, in all tenderness and gentleness of love. 'G.o.d is love; and he that dwelleth in love dwelleth in G.o.d, and G.o.d in him.' Partakers we shall be in the measure in which by our faith we have drawn from Him the pure and the hearty love of whatever things are fair and n.o.ble; the measure in which we love righteousness and hate iniquity.

And then remember also that this lofty purpose which is here set forth is a purpose growingly realised in man. The Apostle puts great stress upon that word in my text, which, unfortunately, is not rendered adequately in our Bible, 'that by these ye might _become_ partakers of the Divine nature.' He is not talking about a _being_, but about a _becoming_. That is to say, G.o.d must ever be pa.s.sing, moment by moment, into our hearts if there is to be anything G.o.dly there. No more certainly must this building, if we are to see, be continually filled with light-beams that are urged from the central sun by its impelling force than the spirit must be receiving, by momentary communication, the gift of life from G.o.d if it is to live. Cut off the sunbeam from the sun and it dies, and the house is dark; cut off the life from the root and it withers, and the creature shrivels. The Christian man lives only by continual derivation of life from G.o.d; and for ever and ever the secret of his being and of his blessedness is not that he has become a possessor, but that he has become a partaker, of the Divine nature.

And that partic.i.p.ation ought to, and will, be a growing thing. By daily increase we shall be made capable of daily increase. Life is growth; the Divine life in Him is not growth, but in us it does grow, and our infancy will be turned into youth; and our youth into maturity; and, blessed be His name, the maturity will be a growing one, to which grey hairs and feebleness will never come, nor a term ever be set. More and more of G.o.d we may receive every day we live, and through the endless ages of eternity; and if we have Him in our hearts, we shall live as long as there is anything more to pa.s.s from G.o.d to us. Until the fountain has poured its whole fulness into the cistern, the cistern will never be broken. He who becomes partaker of the Divine nature can never die. So as Christ taught us the great argument for immortality is the present relation between G.o.d and us, and the fact that He is the G.o.d of Abraham points to the resurrection life.

II. Look, in the second place, at the costly and sufficient means employed for the realisation of this great purpose. 'He hath given to us exceeding great and precious promises, that by these ye might become partakers,' etc.

Of course the mere words of a promise will not communicate this Divine life to men's souls. 'Promises' here must necessarily, I think, be employed in the sense of fulfilment of the promises. And so we might think of all the great and wondrous words which G.o.d has spoken in the past, promises of deliverance, of forgiveness, and the like; but I am rather disposed to believe that the extreme emphasis of the epithets which the Apostle selects to describe these promised things now fulfilled suggests another interpretation.

I believe that by these 'exceeding great and precious promises' is meant the unspeakable gift of G.o.d's own Son, and the gift therein and thereafter of G.o.d's life-giving Spirit. For is not this the meaning of the central fact of Christianity, the incarnation--that the Divine becomes partaker of the human in order that the human may partake of the Divine? Is not Christ's coming the great proof that however high the heavens may stretch above the flat, sad earth, still the Divine nature and the human are so kindred that G.o.d can enter into humanity and be manifest in the flesh? Contrariety vanishes; the difference between the creature and the Creator disappears. These mere distinctions of power and weakness, of infinitude and finiteness, of wisdom and of ignorance, of undying being and decaying life, vanish, as of secondary consequence, when we can say, 'the Word was made flesh and dwelt among us.' There can be no insuperable obstacle to man's being lifted up into a union with the Divine, since the Divine found no insuperable obstacle in descending to enter into union with the human.

So then, because G.o.d has given us His Son it is clear that we may become partakers of the Divine nature; inasmuch as He, the Divine, has become partaker of the children's flesh and blood, and in that coming of the Divine into the human there was brought the seed and the germ of a life which can be granted to us all. Brethren! there is one way, and one way only, by which any of us can partake of this great and wondrous gift of a share in G.o.d, and it is through Jesus Christ. 'No man hath ascended up into Heaven,' nor ever will either climb or fly there, 'save He that came down from Heaven; even the Son of man which is in Heaven.' And in Him we may ascend, and in Him we may receive G.o.d.

Christ is the true Prometheus, if I may so speak, who brings to earth in the fragile reed of his humanity the sacred and immortal fire which may be kindled in every heart. Open your hearts to Him by faith and He will come in, and with Him the rejoicing life which will triumph over the death of self and sin, and give to you a share in the nature of G.o.d.

III. Let me say, lastly, that this great text adds a human accompaniment of that Divine gift: 'Having escaped the corruption that is in the world through l.u.s.t.'

The only condition of receiving this Divine nature is the opening of the heart by faith to Him, the Divine human Christ, who is the bond between men and G.o.d, and gives it to us. But that condition being presupposed, this important clause supplies the conduct which attends and attests the possession of the Divine nature.

Notice, here is human nature without G.o.d, described as 'the corruption that is in the world in l.u.s.t.' It is like a fungus, foul-smelling, slimy, poisonous; whose growth looks rather the working of decay than of vitality. And, says my text, that is the kind of thing that human nature is if G.o.d is _not_ in it. There is an 'either' and 'or' here. On the one hand we must have a share in the Divine nature, or, on the other, we have a share in the putrescence 'that is in the world through l.u.s.t.'

Corruption is initial destruction, though of course other forms of life may come from it; destruction is complete corruption. The word means both. A man either escapes from l.u.s.t and evil, or he is destroyed by it.

And the root of this rotting fungus is 'in l.u.s.t,' which word, of course, is used in a much wider meaning than the fleshly sense in which we employ it in modern times. It means 'desire' of all sorts. The root of the world's corruption is my own and my brothers' unbridled and G.o.dless desires.