The Meaning of Faith Part 22

"I'm apt to think the man That could surround the sum of things, and spy The heart of G.o.d and secrets of his empire, Would speak but love--with him the bright result Would change the hue of intermediate scenes, And make one thing of all Theology."

_Almighty G.o.d to whom all things belong, whose is light and darkness, whose is good and evil, Master of all things, Lord of all; who hast so ordered it, that life from the beginning shall be a struggle throughout the course, and even to the end; so guide and order that struggle within us, that at last what is good in us may conquer, and all evil be overcome, that all things may be brought into harmony, and G.o.d may be all in all. So do Thou guide and govern us, that every day whatsoever betide us, some gain to better things, some more blessed joy in higher things may be ours, that so we, though but weaklings, may yet, G.o.d-guided, go from strength to strength, until at last, delivered from that burden of the flesh, through which comes so much struggling, we may enter into the land of harmony and of eternal peace. Hear us, of Thy mercy; through Jesus Christ our Lord.

Amen._--George Dawson, 1877.

Tenth Week, Fifth Day

=Till we all attain unto the unity of the faith, and of the knowledge of the Son of G.o.d, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ.--Eph. 4:13-15.=

Many came into the Christian life familiar with such an idea of growth. They expected the new life to be an enlarging experience, with new vistas, deepening satisfactions, increasing cert.i.tude. If at the beginning the Christian way did not content them, they blamed their immaturity for the unsatisfactory experience; they appealed to the days ahead for fuller light. But they are disappointed. They have not grown. The most they can claim is that they are stationary; the haunting suspicion cannot altogether be avoided that their faith is dwindling and their fervor burning down. This difficulty is not strange--with many folk it is inevitable; for they have never grasped the fact that the Christian life, like all life whatsoever, is law-abiding, and that to expect effects without cause is vain. That a Christian experience has begun with promise does not mean that it will magically continue; that the spirit will naturally drift into an enlarging life. An emotional conversion, like a flaming meteor, may plunge into a man's heart, and soon cool off, leaving a dead, encysted stone. But to have a real life in G.o.d, that begins like a small but vital acorn and grows like an aspiring oak, one must obey the laws that make such increasing experience possible. To keep fellows.h.i.+p with G.o.d unimpeded by sin, uninterrupted by neglect; to think habitually as though G.o.d were, instead of casually believing that he is; to practice love continually until love grows real; and to arrange life's program conscientiously as though the doing of G.o.d's will were life's first business--such things alone make spiritual growth a possibility.

_We desire to confess, O Lord, that we have not lived according to our promises, nor according to the thoughts and intents of our hearts. We have felt the gravitation of things that drew us downward from things high and holy. We have followed right things how feebly!

Weak are we to resist the attraction of evils that lurk about the way of goodness; and we are conscious that we walk in a vain show. We behold and approve Thy law, but find it hard to obey; and our obedience is of the outside, and not of the soul and of the spirit, with heartiness and full of certainty. We rejoice that Thou art a Teacher patient with Thy scholars, and that Thou art a Father patient with Thy children. Thou art a G.o.d of long-suffering goodness, and of tender mercies, and therefore we are not consumed._

_And now we beseech of Thee, O Thou unwearied One, that Thou wilt inspire us with a heavenly virtue. Lift before us the picture of what we should be and what we should do, and maintain it in the light, that we may not rub it out in forgetfulness; that we may be able to keep before ourselves our high calling in Christ Jesus. And may we press forward, not as they that have attained or apprehended; may we press toward the mark, for the prize of our high calling in Christ Jesus, with new alacrity, with growing confidence, and with more and more blessedness of joy and peace in the soul. Amen._--Henry Ward Beecher.

Tenth Week, Sixth Day

The Christian experience which disappoints its possessor by lack of growth is common, because so many leave the idea of growth vague and undefined. They expect in general to grow, but in what direction, to what describable results, they never stop to think. If we ran our other business as thoughtlessly, with as little determinate planning and discipline, as we manage our Christian living, any progress would be impossible. What wonder that as Christians we often resemble the child who fell from bed at night, and explained the accident by saying, "I must have gone to sleep too near the place where I got in"!

Growth is always in definite directions, and folk will do well at times, without morbid self-examination, to forecast their desired courses. Becoming Christians from motives of fear, as many do, we should press on to a fellows.h.i.+p with G.o.d in which fear vanishes in divine friends.h.i.+p and cooperation. Choosing the Christian life for self-centered reasons, because it can do great things for us, we should press on to glory in it as a Cause on which the welfare of the race depends and for which we willingly make sacrifice. Beginning with narrow ideas of service to our friends and neighborhood, we should press on to genuine interest in the world-field, in international fraternity, and in Christ's victory over all mankind. Such definite lines of progress we well may set before us. And a life that does grow, so that each new stage of maturing experience finds deeper levels and greater heights, is never disappointing; it is life become endlessly interesting and worth while.

=Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus. Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of G.o.d in Christ Jesus. Let us therefore, as many as are perfect, be thus minded: and if in anything ye are otherwise minded, this also shall G.o.d reveal unto you: only, whereunto we have attained, by that same rule let us walk.--Phil. 3:12-16.=

_Our Father, we pray Thee that we may use the blessings Thou hast given us, and never once abuse them. We would keep our bodies enchanted still with handsome life, wisely would we cultivate the intellect which Thou hast throned therein, and we would so live with conscience active and will so strong that we shall fix our eye on the right, and, amid all the distress and trouble, the good report and the evil, of our mortal life, steer straightway there, and bate no jot of human heart or hope. We pray Thee that we may cultivate still more these kindly hearts of ours, and faithfully perform our duty to friend and acquaintance, to lover and beloved, to wife and child, to neighbor and nation, and to all mankind. May we feel our brotherhood to the whole human race, remembering that nought human is strange to our flesh but is kindred to our soul. Our Father, we pray that we may grow continually in true piety, bringing down everything which would unduly exalt itself, and lifting up what is lowly within us, till, though our outward man perish, yet our inward man shall be renewed day by day, and within us all shall be fair and beautiful to Thee, and without us our daily lives useful, our whole consciousness blameless in Thy sight. Amen._--Theodore Parker.

Tenth Week, Seventh Day

While some, for reasons such as we have suggested, have made at least a partial failure of the Christian life, and are tempted to feel that their experience is an argument against it, we may turn with confidence to the mult.i.tude who have found life with Christ an ineffable blessing.

=There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law could not do, in that it was weak through the flesh, G.o.d, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit is life and peace.--Rom. 8:1-6.=

Innumerable disciples of Jesus can subscribe to this Pauline testimony, and the center of their grat.i.tude, as of his, is the victory over sin which faith in Christ has given them. The farther they go with him the more wonderful becomes the meaning of his Gospel.

What Thomas Fuller, in the seventeenth century, wrote about the Bible, they feel about their whole relations.h.i.+p with Christ: "Lord, this morning I read a chapter in the Bible, and therein observed a memorable pa.s.sage, whereof I never took notice before. Why now, and no sooner, did I see it? Formerly my eyes were as open, and the letters as legible. Is there not a thin veil laid over Thy Word, which is more rarified by reading, and at last wholly worn away? I see the oil of Thy Word will never leave increasing whilst any bring an empty barrel." As for the consciousness of filial alliance with the G.o.d and Father of Jesus, that has been a deepening benediction. How many can take over the dual inscription on an ancient Egyptian temple, as an expression of their own experience! A priest had written, in the name of the Deity, "I am He who was and is and ever shall be, and my veil hath no man lifted." But near at hand, some man of growing life and deepening faith has added: "Veil after veil have we lifted, and ever the Face is more wonderful."

_Eternal and Gracious Father, whose presence comforteth like suns.h.i.+ne after rain; we thank Thee for Thyself and for all Thy revelation to us. Our hearts are burdened with thanksgiving at the thought of all Thy mercies; for all the blessings of this mortal life, for health, for reason, for learning, and for love; but far beyond all thought and thankfulness, for Thy great redemption. It was no painless travail that brought us to the birth, it has been no common patience that has borne with us all this while; long-suffering love, and the breaking of the eternal heart alone could reconcile us to the life to which Thou hast ordained us. We have seen the Son of Man sharing our sickness and shrinking not from our shame, we have beheld the Lamb of G.o.d bearing the sins of the world, we have mourned at the mysterious pa.s.sion and stood astonished at the cross of Jesus Christ; and behind all we have had the vision of an altar-throne and one thereon slain from the foundation of the world; heard a voice calling us that was full of tears; seen beyond the veil that was rent, the agony of G.o.d._

_O for a thousand tongues to sing the love that has redeemed us. O for a thousand lives that we might yield them all to Thee. Amen._--W.

E. Orchard.

COMMENT FOR THE WEEK

I

Hitherto in our studies we have thought of G.o.d as the object of our faith. From the beginning, to be sure, we have been using the Master as the Way. The G.o.d who is in earnest about immortal personalities is supremely revealed in Jesus Christ. But through Christ's mediation we have been trying to pierce to the Eternal character and purpose; we have been taking Jesus at his word, "He that believeth on me, believeth not on me but on him that sent me" (John 12:44).

The meaning of faith for the Christian, however, cannot be left as though Christ were an instrument which G.o.d used for his revealing and then thrust aside, a symbol in terms of whom we may poetically picture G.o.d. Christ has been for his people more than a transparent pane, itself almost forgettable, through which the divine light shone. His personality has been central and dominant, and when his disciples have most vividly expressed the meaning of their faith they have said that they believed in him. The first Christians whose experience is enshrined in the New Testament did not deal with faith in G.o.d alone.

They adored Jesus; they were illimitably thankful to him; they rejoiced to call themselves his bondservants and to suffer for him; they claimed him as a brother, but they acknowledged him their Lord as well; and they bowed before him with inexpressible devotion. "They all set him in the same incomparable place. They all acknowledged to him the same immeasurable debt."

One need not read far in the New Testament to see why these first disciples so adored their Lord. He was their Savior. They called him by many other names--Messiah, _Logos_, Son of Man, and Son of G.o.d--in their endeavor to do justice to his work and character, but one name s.h.i.+nes among all the rest and swings them about it like planets round a sun. He is the Savior. From the annunciation to Joseph, "Thou shalt call his name Jesus; for it is he that shall save his people from their sins" (Matt. 1:21), to the New Song of the Apocalypse (Rev.

5:5-13), the New Testament is written around the central theme of saviorhood. These first disciples were vividly aware of an abysmal need, which had been met in Christ, a great peril from which through him they had escaped; and throughout the New Testament one never loses the accent of astonished grat.i.tude, from folk who were once slaves and now are free, who from victims have been turned to victors. When Wilberforce's long campaign for the freeing of British slaves was at its climax, the population of Jamaica lined the sh.o.r.e for days awaiting the s.h.i.+p that should bring news of Parliament's decision. And when from a boat's prow the messenger cried "Freedom," the island rang with the thanksgiving of the liberated. Such rejoicing one hears in the New Testament. The disciples speak of the freedom wherewith Christ has set them free (Gal. 5:1); they say that they were dead and now are made alive (Rom. 6:11-13); once overwhelmed by sin, they now cry, "More than conquerors" (Rom. 8:37). Nor have they any doubt who is the agent or what is the agency of their salvation: Christ is the Savior and faith the means. "This is the victory that hath overcome the world," they cry, "even our faith" (I John 5:4).

If we are to understand this att.i.tude of the first disciples toward Christ the Savior, _we must appreciate as they did the peril from which he rescued them_. One cannot understand the meaning of any character who, like Moses, delivered a people from their bondage, unless he deeply feels the importance of the problem to whose solution the man contributed. Moses s.h.i.+nes out against the background of a nation's trouble like a star against the midnight sky. When the blackness of the night is gone, the star has vanished, too. The race's deliverers never can retain their brightness in our grat.i.tude unless we keep alive in our remembrance the evil against which they fought.

If we would know Moses, we must know Pharaoh; if we would know Wellington, we must know Napoleon. If we are to value truly the great educators, we must estimate aright the blight that ignorance lays on human life. John Howard will be nothing to us, if we do not know the ancient prison system in comparison with which even our modern jails are paradise; and Florence Nightingale will be an empty name, if we cannot imagine the terrors of war without a nurse. Always we must see the stars against the night.

Nor is there any other way in which a Christian can keep alive a vital understanding of his Lord. Many modern Christians seem to have lost vision of the problem that Jesus came to solve, of the human peril to whose conquest he made the supreme contribution. They think that the Church has adored Jesus because of a metaphysical theory about him, but all theories concerning Christ have arisen from a previous devotion to him. Or they think that Jesus is adored because he was so uniquely beautiful in character. But while without this his people never would have called him Lord, not on this account chiefly have they looked on him with inexpressible devotion. No one can understand the Christian att.i.tude toward Jesus except in terms of the bondage from which he came to rescue us. There is a human cry that makes his advent meaningful; it is like the night behind the star of Bethlehem.

Long ago a Psalmist heard that cry and every age and land and soul has echoed it, "My sins are mightier than I" (Psalm 65:3).[7]

II

The peril of sin as the innermost problem of human life is in these days obscure to many minds. For one thing, sin has been so continuously preached about, that it seems to some an ecclesiastical question, fit for discussion, it may be, in a church on Sunday, but otherwise not often emerging in ordinary thought. But sin is no specialty of preaching. If a man, forgetting churches and sermons, seriously ponders human life as he knows it actually to be, if he gathers up in his imagination the deepest heartaches of the race, its worst diseases, its most hopeless miseries, its ruined childhood, its dissevered families, its fallen states, its devastated continents, he soon will see that the major cause of all this can be spelled with three letters--sin. To make vivid this peril as the very crux of humanity's problem on the earth, one needs at times to leave behind the customary thoughts and phrases of religion and to seek testimony from sources that the Church frequently forgets. When governments try to build social states where equity and happiness shall reign, their prison systems, their criminal codes, their courts of law loudly advertise that their problem lies in sin. When jurists plan leagues of nations and sign covenants to make the world a more fraternal place, only to find greed, hate, and cruelty demolis.h.i.+ng their well-laid schemes, their failure uncovers the crucial problem of man's sin. When philanthropists try to lift from man's bent back the burdens that oppress him, it becomes plain how infinitely their task would be lightened, if it were not for sin. As for literature--where the seers, regardless of religious prejudice, have tried to see into the human heart and truly to report their insights--its witness is overwhelming as to what man's problem is. No great book of creative literature was ever written without sin at the center. Macbeth, Hamlet, Oth.e.l.lo, Faust, Les Miserables, Romola, The Scarlet Letter--let the list be extended in any direction and to any length! Always the insight of the creative seers reports one inner peril of the race. Sin is no bogey erected by the theologians, no ghost imagined by minds grown morbid with the fear of G.o.d. Sin to every seeing eye is the one most real and practical problem of mankind.

For another reason this crucial problem is dimly seen by many minds: we do not often use the word about ourselves. The hardest thing that any man can ever say is "I have sinned." We make mistakes, we have foibles of character and conduct, we even fall into error--but we do not often sin. By such devices we avoid the painful consciousness of our inward malady and even the name of our disease is banished from decorous speech. But sin does not go into exile with its name. Sin has many aliases and can swiftly s.h.i.+ft its guise to gain a welcome into any company.

Sin in the slums is gross and terrible. It staggers down the streets, blasphemes with oaths that can be heard, wallows in vice unmentionable by modest lips. Then some day prosperity may visit it. It moves to a finer residence, seeks the suburbs, or finds domicile on a college campus. It changes all its clothes. No longer is it indecent and obscene. Its speech is mild, its civility is irreproachable. It gathers a company of friends who minister to pleasure and respectability, and the cry of the world's need dies unheard at its peaceful door. It presses its face continually through the pickets of social allowance, like a bad boy who wishes to trespa.s.s on forbidden ground but fears the consequence. Its goodness is superficial seeming; at heart it is as bad as it dares to be. It has completely changed its garments, but it is the same sin--indulgent, selfish, and unclean. Sin, as anyone can easily observe, takes a very high polish.

Neither by calling sin an ecclesiastical concern nor by covering its presence in ourselves with pleasant euphemisms can we hide its deadly bane in human life. The truth and import of this negative statement become clear and convincing when its positive counterpart is faced.

The world needs _goodness_. The one thing in which mankind is poor and for the lack of which great causes lag and n.o.ble hopes go unfulfilled is character. With each access of that humanity leaps forward; with the sag of that all else is failure. And the one name for every loss and lack and ruin of character is sin. That is our enemy. Upon the defeat of that all our dearest hopes depend, and in its victory every dream of good that the race has cherished comes to an end.

III

The urgency of this truth is manifest when we note the consequence of sin in our own lives. No statement from antiquity has acc.u.mulated more confirming evidence in the course of the centuries than the Psalmist's cry, "My sins are mightier than I." Let us consider its truth in the light of our experience.

Our sins are stronger than we are _in their power to fasten on us a sense of guilt that we cannot shake off_. Sinful pleasures lure us only in _antic.i.p.ation_, dancing before us like Salome before her uncle, quite irresistible in fascination. Happiness seems altogether to depend upon an evil deed. But on the day that deed, long held in alluring expectation, is actually done--how swift and terrible the alteration in its aspect! It pa.s.ses from antic.i.p.ation, through committal, into memory, and it never will be beautiful again. We lock it in remembrance, as in the b.l.o.o.d.y room of Bluebeard's palace, where the dead things hung; at the thought of it we shrink and yet to it our reminiscence continually is drawn. Something happens in us as automatic as the dropping of a loosened apple from a tree; all the laws of the moral universe conspire to further it and we have no power to prevent: sin becomes guilt. When on a lonely ocean the floating bell-buoys toll, no human hands cause them to ring; the waste of an unpeopled ocean surrounds them everyway. The sea by its own restlessness is ringing its own bells. So tolls remorse in a man's heart and no man can stop it.

Our sins are stronger than we are _in their power to become habitual_.

If one who steps from an upper window had only the single act to consider, his problem would be simple. He could step or not as he chose. But when one steps from an upper window he finds himself dealing with a power over which his will has no control. Master of his single act, he is not master of the _gravitation_ that succeeds it.

Many a youth blithely plays with sin, supposing that separate deeds--which he may do or refrain from as he will--make up the problem. Soon or late he finds that he is dealing with moral laws, built into the structure of the universe as gravitation is--laws which he did not create and whose operation he cannot control. By them with terrific certainty thoughts grow to deeds, deeds to habits, habits to character, character to destiny.

At the beginning sin always comes disguised as liberty. Its lure is the seductive freedom which it promises from the trammels of conscience and the authority of law. But every man who ever yet accepted sin's offer of a free, unfettered life, discovered the cheat.

Free to do the evil thing, to indulge the baser moods--so men begin, but they end _not free to stop_, bound as slaves to the thing that they were free to do. They have been at liberty to play with a cuttle-fish, and now that the first long arm with its suckers grasps them, and the second arm is waving near, they are not at liberty to get away.

Our sins are mightier than we are _in their power to make us tempt our fellows_. When we picture our sinfulness, even to ourselves, we naturally represent our lives a.s.sailed by the allurements of evil and pa.s.sively surrendering. We are the tempted; we pity ourselves because the outward pressure was too strong for the inward braces. We forget that in sin we are not simply the pa.s.sive subjects of temptation; sin always makes us active tempters of our fellows. No drug fiend ever is content until he wins a comrade in his vice; a thief would have his friends steal, too; a gossip is not satisfied until other lips are tearing reputations into shreds; and vindictiveness is happiest when other hearts as well are lighted with lurid tempers. Sin always is contagious as disease is; the tempted becomes tempter on the instant that he falls. Peter weak, lures Jesus to his weakness, and the Master recognizes the active quality of his disciple's sin; "Get thee behind me, Satan!" (Matt. 16:23). Sin satanizes men and sends them out to seduce their fellows. When, therefore, a sensitive man repents of his evil, he abhors himself--not mildly as a victim, but profoundly as a victimizer. He repents of the way he has played Satan to others, sometimes deliberately, sometimes by the unconscious influence of an unworthy spirit. He remembers the times when his words have poisoned the atmosphere which others breathed, when his tempers have conjured up evil spirits in other hearts, when his att.i.tude has made wrongdoing easy for his friends and family, and well-doing hard. And his desperate helplessness in the face of sin is made most evident when he recalls the irrecoverable injury which lives have suffered and are suffering, hurt, perhaps ruined, by his evil.

_Our sins are mightier than we are in their power to bring their natural consequences upon other lives._ The landlord, of whom President Hyde has told, who without disinfection rented to a new family an apartment where a perilous disease had been, is typical of every evil-doer. When the only child of the incoming family fell sick of the disease and died, and the landlord was faced with his guilt, he pleaded his unwillingness to spend the money which the disinfection would have cost. He denied his Lord for ten dollars. Let the law punish him as it can, the crux of his moral problem lies in the fact that however much he may be sorry now, he never can bear all the consequences of his sin. Somewhere there is a childless home bearing part of the result of his iniquity. One who had done a deed like that might well crave death and oblivion. But everyone who ever sinned is in that estate. No man ever succeeded in building around his evil a wall high and thick enough to contain all evil's consequences. They always flow over and seep through; they fall in cruel disaster on those who love us best. One never estimates his sin aright until he sees that no man ever bears all the results of his own evil. Always our sins nail somebody else to a cross; they even "crucify ... the Son of G.o.d afresh" (Heb. 6:6).

Such is the meaning of the peril against whose background the New Testament believers saw the luminous figure of the Savior. Sin brings men into the debt of a great guilt which they cannot pay and into the bondage of tyrannous habits which they cannot break; it makes men tempting satans to their fellows, and it hurls its results like vitriol across the faces of their family and friends. And when one looks on the lamentable evils of the world at large, its sad inequities, its furious wars, he sees no need to deal delicately with sin or to speak of it in apologetic tones. Sin is, as the New Testament saw it, the central problem of mankind. If anyone has ever come with the supreme contribution to its conquest, the face of the world may well be turned toward him today. In the Christian's faith, such a Savior has come. For if the visitor from Mars who so often has been imagined coming to earth, should come again, and amazed at the churches built, the anthems sung, the service wrought in Jesus' name, should curiously inquire what this character had done to awaken such response, we should have to answer: Jesus of Nazareth made no direct contribution to science or art or government or law--with none of these important realms did he concern himself. Only one thing he did: _he made the indispensable contribution to man's fight for great character against sin_. And because that is man's crucial problem, all science, art, government, and law are under an unpayable indebtedness to him. Because that is man's innermost need, his birthday has become the hinge of history, until one cannot write a letter to his friend without dating his familiar act from the advent of him who came to save us in our struggle for G.o.dliness against evil.

IV

Faith in Christ has a double relations.h.i.+p with the problem of man's sin; it concerns _the basis on which we are to be judged and the strength by which we are to conquer_. Christ has brought to men a gospel of forgiveness and power. With regard to the first--and with the first alone this chapter is concerned--the opinion of many modern men is swift and summary: folk are to be judged by what they do; the output of a man, as of a machine, is the test of him. Until this popular method of judgment is convicted of inadequacy, there is no hope of understanding what Christians have meant by being "saved through faith" (Eph. 2:8). We must see that men are worth more than they _do_.

A man's deeds alone are an insufficient basis for judgment, because _motives for the same act may be low or high_. No one can be unaware of the Master's meaning when he speaks of those who do their alms before men to be seen of them (Matt. 6:1ff), or of Paul's when he says, "If I bestow all my goods to feed the poor ... but have not love" (I Cor. 13:3). Some men habitually s.h.i.+ne to good advantage by such means; they have the facile gift of putting their best foot forward. Like a store at Christmas time, its finest goods in the window and inferior stock for sale upon the counters, they are infinitely skilful in gaining more credit than their worth deserves.