The World's Great Sermons, Volume 10 (of 10)
by
Various
Part 2 out of 3
life freely." Many a church can not say to a hungry world, "Come and
dine," because it will not let Christ prepare the meal. It will not
live in His spirit, it has no real faith in His gospel, it does not
understand that its true strength is not in elaborate organization
or worship, but in simple reliance on His grace. And so there is the
table covered with elaborate confections, which are not bread, and
when it says, "Come and dine," men will not come, for they know that
there is nothing there for them. Let Christ prepare the meal and all
is different then. When He says, "Come and dine," there is "enough
for each, enough for all, enough for evermore." And as Jesus spoke, I
think there flashed upon the memory of these men the scene when Jesus
fed the five thousand, and by that memory they knew their Jesus. No
one else ever spoke like that, with such certainty and such authority.
And the same Voice speaks even now to your hunger-bitten soul, to your
famished heart, "Come and dine."
V. "Then Jesus taketh bread and giveth them, and fish likewise."
There is no mistaking the act; it was a sacramental act. Here, upon
the lake shore, without a church, without an altar, the true feast of
the Lord was observed. For what does the Holy Supper, which is the
bond and seal of the Church's fellowship, stand for, if it is not
for this, the sanctification of the common life? Bread and wine, the
commonest of all foods to an Oriental, are elements indeed, because
they are necessary to the most elementary form of physical life,
things used daily in the humblest home. By linking Himself
imperishably with these commonest elements of life, Christ makes it
impossible to forget Him. Once more the thought shines clear, Jesus
among the common things of life.
And then there comes one last touch in the beautiful story. While
these things happened, the day was breaking. Is there one of us
long tossed on sunless seas of doubt, long conscious of failure and
disappointment in life? Are there those of us whose sorrow lies deeper
than that which is personal--sorrow over our failure in Christ's work,
pain over a life's ministry for Christ that has known no victorious
evangel? Turn your eyes from that barren sea to Him who stands upon
the shore; He shall yet make you a fisher of men. Turn your eyes from
that bleak, dark sea of wasted effort where you have fared so ill; it
is always dark till Jesus comes, it is always light when He has come.
There is a new day breaking for the churches--a day of widespread
evangelistic triumphs that shall eclipse all the greatest triumphs of
the past, if we will but go back to Christ's school and learn of Him
how to save the people. And to each of us He says to-day: "I am the
living bread; I am the bread of life come down from heaven. If any man
eat of this bread, he shall live forever." "Come and dine." Will you
come?
SMITH
ASSURANCE IN GOD
BIOGRAPHICAL NOTE
GEORGE ADAM SMITH, divine, educator and author, was born at Calcutta
in 1856, and educated at New College, Edinburgh, Scotland. He is at
present professor of Old Testament Language, Literature and Theology
in the United Free Church College, Glasgow. He is author of "The
Historical Geography of the Holy Land," "Jerusalem, the Topography,
Economics and History from the Earliest Time to A.D. 70" (1908). He is
generally regarded as one of the most gifted preachers of Scotland.
SMITH
Born in 1856
ASSURANCE IN GOD
_Preserve me, O God._--Psalm xvi., 16.
The psalmist lived in a period when belief in the reality of many gods
was still strong, and when a man who would follow the one true God
had to prefer to do so against the attractions of other deities and
against the convictions of a great number of his fellow countrymen
that these deities were living and powerful. That stage of religion is
so distant from ourselves that we may imagine the psalmist's example
to be of no practical value for our faith, yet in such an imagination
we should be very much mistaken indeed, for, to begin with, consider
how much you and I to-day owe to those believers who so many centuries
ago rejected all the gods that offered themselves to the hearts of men
except the true God, and who chose to cleave to Him alone with all
that passionate loyalty which breathes through these verses. But for
them you and I could not be standing where we are in religion to-day.
As the eleventh of Hebrews reminds us, we are the spiritual heir of
such believers. It is to their struggles and their faith and their
victories that we greatly owe it that we have been born into an
atmosphere in which no religious belief is possible to us save in one
God who is Spirit and Righteousness and all Truth.
That, then, was the great choice that the psalmist's faith was turning
to--a choice that was no mere assent to a creed that had been fought
for and established by previous generations of believers. It was the
man's own proving of things unseen and his own preference of those
against the crowd and a system of things seen, palpable, and very
powerful in their attraction for the senses of humanity. But we are
not to suppose that the rival deities, from which this man turned to
the unseen God, were to his mind or to the mind of his day the heap
of dead and ugly idols which we know them to be. They were not dead
things that he could kick away with his feet that these believers had
to reject when they sought the living God, but things which he and his
contemporaries felt to be alive and powerful; powerful alike in their
seduction and in their vengeance. They were believed to be identical,
as you know, with the forces of nature; they were supposed to be
indispensable to the welfare of the individual and of society, and
they were fanatically supported at the time by the mass of this man's
own countrymen; so that to break from them in those days meant to
abandon ancient opinions and habits, to resist many pleasant and
natural temptations and to incur the hostility, as was believed, of
the powers of nature, to break with customs and with rites that had
fortified and consoled the individual heart for generations and been
the support and sanction of society and of the state as well. Yet this
man did it. From all that living crowd and system, from all those
visible temptations and terrors he turned to the unseen, fully
conscious of his danger, for he opens his Psalm with a great cry,
"Preserve me, preserve me, O God!" but yet deliberately, and with all
his heart: "I have said unto the Lord, Thou art my Lord." I have no
goodness, no happiness, that is outside Thee or outside the saints
that are in the land, "the excellent in whom is all my delight." Here
we touch another great characteristic of all true faith which is full
of example to ourselves. It is remarkable how, when a man really turns
to God, he turns to God's people as well, and how he includes them in
the loyalty and in the devotion which he feels toward his Redeemer.
His confidence and the sensitiveness of his faith in and toward God
become almost an equal confidence and an equal sensitiveness toward
his fellow believers. So it is throughout Scripture; you remember that
other psalmist who tells us how he had been tempted to doubt God's
providence and God's power to help the good man--"does God know and is
there knowledge in the Most High? Verily I have cleansed my heart in
vain and washed my hands in innocency." The psalmist immediately adds:
"If I had spoken thus, behold I had dealt treacherously with the
generation of God's children." If I had spoken thus, denying God,
I had dealt treacherously with the generation of God's children.
Unbelief toward God meant to him treason toward God's people; and the
author of the Epistle to the Hebrews affirms the same double character
of true faith when he emphasizes just these two points in the faith
of Moses: "choosing to suffer affliction with the people of God," and
"enduring as seeing Him who is invisible," and God Himself through
Jesus Christ has accepted this partnership of His people in our
loyalty--"Inasmuch as ye have done it unto one of the least of these
my brethren ye have done it unto me." I do not believe in the full
faith of any man who does not extend the loyalty he professes to
God to God's people as well, who does not feel as sensitive to his
brethren on earth as he does to his Father in heaven, who does not
practise piety toward the Church as he does toward her Head, or find
in her fellowship and her service a joy and a gladness which is one
with his deep joy in God, his Redeemer. Nay, is it not just in loving
people who are still imperfect, often disappointing, and far from
their ideal it may be, that in our relations to them we are to find
the greater proof and test of our religious faith? In these days such
a duty is unfortunately more complicated than with the psalmist. The
lines between God's Church and the world is not so clear as it was to
him, and the Church is divided into many and often hostile factions.
All the more it becomes the test of our religion if our hearts feel
and rejoice in the fellowship of God's simpler and more needy and more
devoted believers, however unattractive they may otherwise be.
Consider the way in which the psalmist reached this pure faith in God
and in His people. A factor in the process was distaste for the ugly
rites of idolatry--"Their drink-offerings of blood will I not offer."
Idolatry always develops a loathsome ritual. Sometimes it is cruel
and sometimes it is horribly unclean, but it always debases the
worshiper's mind, confuses his conscience, and hampers his freedom and
energy by the burdensome ceremonies it imposes upon them. Standing
afar off from them as we do, and knowing that there is no heathen
religion but has something good in it, we are apt to think that it
does not in the least matter how crude or how material a nation's
faith be if only it be faith in something more powerful than
themselves, if it satisfy their consciences and have some influence in
disciplining society and helping the individual to control himself.
But you have only to see idolatry at work, and at work with the
habits of ages upon it, to recognize how terrible it can be in its
identification of sheer filth and cruelty with the interests of
religion, and how it at once demoralizes and paralyzes its adherents.
To see it thus is to understand the passionate horror of these words:
"Their drink-offering of blood will I not offer."
It is, however, no mere recoil from the immoral which started the
spring of this psalmists's faith in God. That faith was formed on
personal experience of God Himself. In simple but pregnant phrases the
psalmist tells us how sure he has become, first, of God's providence
in his life; secondly, of God's intimate communion with his soul. God,
he says, had been everything in his life. One does not know whether
the psalmist was a prosperous man or a poor one; the inference that he
was prosperous and rich has sometimes been drawn, but wrongly drawn,
from one of the verses of the Psalm. His indifference to that is
clear, but what he did have he knew he had from God. God, he says, is
all his happiness and all his strength--"The Lord is the portion of
mine inheritance and of my cup; thou maintainest my lot." Whether poor
or prosperous he could say: "The lines are fallen unto me in pleasant
places; yea, I have a goodly heritage." Now that assurance of divine
leading is not analyzable, but we know that it does grow up solid and
sure in the experience of simple men who have put their trust in God,
who have felt life to be a commission from Him and who have done their
duty obeying His call. With such men "all things work together for
good." Tho life about them shake and darken, they feel their own
solidity and have light enough to read the future. Tho stript
and stark, they feel the Lord Himself to be the portion of their
inheritance and of their cup. The portion of my inheritance the Lord
is, i.e., the little bit of land that fell to each Israelite as his
share in the promised inheritance of the nation. "The Lord is the
portion of mine inheritance," as we might say in our Scotch language,
"The Lord is my croft and my cup," so they find in Him all the
ground and the freedom they need to do their work, fulfil their
relationships, and develop their manhood.
It is, however, with the psalmist's second reason for his faith we
have most to do. "I will bless the Lord, who hath given me counsel:
my reins also instruct me in the night seasons." This man held close
communion with God. Is it not great to find the testimony of a brother
man coming down all through those ages, from that dim and distant
past, clear and sure as to this, that he had God's counsel and that
God kept communion with him? God had spoken to this man and shown
him His will. Yes, he had received what we call inspiration and
revelation, and had proved the truth of these in his life. They had
led and they had lifted him. Nor had they come to him as many men
falsely suppose revelation and inspiration exclusively have come to
mankind, by means, namely, that were extraordinary and miraculous. The
psalmist tells us of no vision of angels, of no voice from heaven. The
Lord had not appeared to him in dreams nor by any marvelous signs; on
the other hand, he tells us simply that the divine counsel of which
he was so sure, and which he passes on to us, came to him through the
workings of his inner spiritual life. That is what he means by the
emphatic statement "yea, my reins instruct me in the night seasons,"
which he adds parallel with the thought, "I will bless the Lord, who
hath given me counsel." According to the primitive physiology of
this man's nation and times, the reins of a man fulfil the same
intellectual function which we, with our larger knowledge, know are
discharged by the brain. This was how God's revelation came to this
brother of ours, through the working of his mind and conscience, but
it was in the night seasons that they worked, not in the day and in
the sunshine, but in the night when a man is left to himself with
only this advantage to his thought: that like the blind he is yet
undistracted by the influences which are seen. When he lies down he
thinks soberly and quietly about himself and about life and about God,
and about the great hidden future that is waiting for him. He
was communing with God, who had made his brain and used it as an
instrument of revelation. In these thoughts God was communing with man
through his reason and through his conscience. You and I are always
contrasting God's providence and His grace. We are always attempting
to oppose reason and revelation; to this man they were one. God's
great grace had come to him through God's own providence, and God's
revelation was ministered to him through the reason with which he had
endowed the creature He had made in His own image. This psalmist's
chief and practical help to us men and women today is that he became
sure of God not because of any miracle or supernatural sign, on his
report of which we might be content indolently to rest our faith, but
in God's own providence in his life and in God's quiet communion with
him through the organs God Himself has created in every one of us. For
all time, whether before or after Christ, these are the chief
grounds and foundations of faith in God. So it was in the Old
Testament--"stand in awe and sin not," "commune with your own heart
upon your bed and be still," "be still and know that I am God." So
with Christ, "for the kingdom of heaven cometh not with observation,
but the kingdom of heaven is within you," and so with Paul, "the
Spirit itself beareth witness with our spirit, that we are the
children of God, and if children then heirs, heirs of God and joint
heirs with Christ." "For this cause I bow my knees unto the Father of
our Lord Jesus Christ, ... that he would grant you according to the
riches of his glory to be strengthened with might by his spirit in the
inner man; that Christ may dwell in your hearts by faith, to the end
that ye being rooted and grounded in love may come to apprehend with
all saints what is the breadth and length and depth and height and to
know the love of Christ."
God's guidance of his life, first of all, produces in a man a great
sense of stability. "I have set the Lord always before me: because he
is at my right hand I shall not be moved." He who has found God so
careful of him, he whom God hath regarded as worth speaking to and
counseling and disciplining, will be certain that he shall endure,
provided he is sure of his own loyalty. The life so loved of God, so
provided for, and in such close communion with the Eternal is not, can
not be the creature of the day, and this assurance stands firm in face
of even death and the horrible corruption of the body. The psalmist
refuses to believe that he is to dwell in the horrible under-world
forever--either himself or any of God's believers. "Thou must not,
thou wilt not leave my soul in sheol, thou must not, thou wilt not
suffer thy loved ones to see the pit." To this man it is incredible,
and our hearts bear witness to the truth if we have had any experience
of God's blessing and guidance. To this man it is incredible that the
life God has cared for and guided and spoken to and brought into such
intimate communion with himself can find its end in death. Those whom
God has loyally loved and who have loyally loved God--for this
word badly translated "holy" in the psalms really has that actual
significance--those whom God has loyally loved and who have loyally
loved God shall never die. As He lives so shall they; they shall never
be absent from His presence. Be the future unknown and unknowable,
be we ourselves incapable of conceiving the processes by which this
mortal shall put on immortality, or where heaven is, or what eternity
can possibly be to those who have never lived outside time, yet that
future is secure and its immortal character is indubitable--where God
is there shall His servants be, and because He is there their life
shall be peace and joy, and because He is eternal it shall last
forevermore. That thought is the whole of the hope and argument. We
are assured of the future life because we have known God, and as we
have found Him to be true to us and proved ourselves true to Him.
GUNSAULUS
THE BIBLE VS. INFIDELITY
BIOGRAPHICAL NOTE
Frank Wakely Gunsaulus was born at Chesterville, Ohio, in 1856. He
graduated from Ohio Wesleyan University in 1875. For some years he was
pastor of Plymouth Church, Chicago, and since 1899 pastor of Central
Church, Chicago. He is also president of the Armour Institute of
Technology. He is a fascinating speaker, having a clear, resonant
voice, and a dignified presence. His mind is a storehouse of the best
literature, and his English style is noteworthy for its purity and
richness. He is the author of several books and is in popular demand
as a lecturer.
GUNSAULUS
Born in 1856
THE BIBLE VS. INFIDELITY[1]
[Footnote 1: Preached as an impromptu reply to R.G. Ingersoll. Printed
from an unrevised stenographic report.]
_There are, it may be, so many kinds of voices in the world, and none
of them is without signification_.--I Cor. xiv., 10.
Ours is a voiceful era. Perhaps, as the ages come and go and man's
life grows richer, its questions more restless for answer, its
moral supports called upon to bear heavier interests of faith, its
enterprises more often and searchingly compelled to defend themselves,
the voices of time will be increasingly potent and worthy of his
attention. A singularly suggestive collection of messages fills the
air today, and all of these voices speak of one theme--the Bible.
Anarchy, which is always atheistic, holds its converse in the places
of evil which this book's message would close forever; the foes of
that civilization builded on its laws and stimulated by its hopes asks
us to condemn it as worthy only of caricature, vituperation, and hate.
Let us find a path of duty today, not refusing to listen to any of
these voices, but asking that other voices also may help us to the
truth.
The preacher's message is a book called the Bible. That is only the
literary form of his message--telling its history. Even that form,
which is much less divine as paper and ink are less lofty in the
scale than humanity, has worked wonders. To-day, the Bible offers the
nineteenth-century infidel as testimony of the influence it has. It
has force enough to make infidelity preach tearfully and well about
man, woman, and child. Skepticism did not do so well until the Bible
came. The Bible has furnished the eloquence of infidelity with such
a man as Shakespeare to talk about; no student of literature could
imagine Shakespeare without the Bible and the Bible's influence upon
him as he created his dreams. It furnished an Abraham Lincoln for an
orator to compare favorably with incomplete ideas of Almighty God; but
it seems to have been unable to show the critic that Christian ideas
of Almighty God made Lincoln so love the Lord's Prayer that he wanted
a church builded with this as its creed. It would seem that any
general denunciation or humorous caricature of a book which has
worked such an amazing effect in literature as has the Bible would
be tempered by some recognition of the fact that these other
minds--poets, orators, sages, and scientists--have found illumination
and help in its pages. Liberal Christianity will be intellectually
broad. Certainly the greatest of modern pagans, Goethe, will not be
accused of favoritism toward the Bible, yet he said: "I esteem the
gospels to be thoroughly genuine, for there shines forth from them the
reflected splendor of a sublimity, proceeding from the person of
Jesus Christ, of so divine a kind as only the divine could ever have
manifested upon earth." The Earl of Rochester saw that the only
liberalism which objects to the Bible, in its true uses, is the
liberalism of licentiousness; and he left this saying: "A bad heart
is the great argument against this holy book." And Faraday, weeping,
said: "Why will people go astray when they have this blest book to
guide them?"
If we turn to literature we encounter many such liberal thinkers as
Theodore Parker, who calmly informs us: "This collection of books has
taken such a hold upon the world as has no other. The literature of
Greece, which goes up like incense from that land of temples and
heroic deeds, has not half the influence of this book. It goes equally
to the cottage of the plain man and the palace of the king. It is
woven into the literature of the scholar and colors the talk of the
street." That is the voice of the liberalism which includes rather
than excludes.
These were men not of the band of evangelical Christian preachers, who
are roughly classed as a set of persons unable to tell the truth about
the Bible, for fear they may lose their means of subsistence; these
are men who know the true mission of the Bible. It is not to furnish
a picture of life in the time of Moses such as life ought to be, a
portrait of a David for the imitation of men, a statue of a warrior
in a time of barbarism who shall command my obedience to his commands
now, an idea of God wrought out in ignorance and darkness, which has
no self-development within it. The mission of the Bible is to furnish
a humanly written account of a people, just as human as we, in whom,
by divine inspiration, the soul of truth so lived and worked as to
develop, in gradual course, by laws, by hopes, by loves, by life, a
living, and, at last, perfectly authoritative ideal of righteousness,
but more than all a gradual growth of such moral power as would be
commanding in the redeeming self-sacrifice and love of Jesus Christ.
Every page of the Old Testament was only preparatory, as the thorny
bush is preparatory for the rose. Christ is the end of the long, weary
human history that leads to Him. If the laws of Sinai had been enough,
there never would have been a Calvary. No one for a moment dreams that
the God of nature could have brought forth such a fruit as the life
and ideas of Jesus without a tree of such a history, a tree rooted in
the ground, storm-twisted, gnarled, and valuable only for its fruit.
We are not asked to eat the roots and bark and branches; only the
fruit has an appeal to us. Its appeal is to our hunger, its authority
lies in the fact that it satisfies our hunger.
It has satisfied the hunger of men whose liberalism came from their
being made liberally. Large and capacious souls of mighty yearnings
are they. They stand in contrast with the puny critics who assert
that the Bible fails to feed them, because they have never tasted its
nourishment.
Liberal Christianity, separating itself from the dogmatism which would
make Christianity a book religion, worshiping a literary idol rather
than loving a human revelation of the divine, knows it is not an
ignorant lot of men and women who have received most from the Bible
and spoken most gratefully of its message. When we think of sending
the Bible to barbarism, with the hope of creating in its stead
civilization, we can look into the face of John Selden, one of the
most illustrious of English lawyers, when he says: "I have surveyed
most of the learning that is among the sons of men, yet at this moment
I can recall nothing in them on which to rest my soul, save one from
the sacred Scriptures, which rises much on my mind. It is this: 'The
grace of God, which bringeth salvation, hath appeared unto all men,
teaching us that denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly in this present world, looking for
that blest hope and the glorious appearing of the great God and our
Savior Jesus Christ, who gave himself for us that he might redeem
us unto himself, a peculiar people zealous of good works.'" Liberal
religion must include Selden. We will not be deterred from giving the
Bible to heathenism of any kind when we remember that Sir William
Jones has left these words: "The Scriptures contain more true
sublimity, more exquisite beauty, and finer strains of poetry and
eloquence than could be collected from all other books that were ever
composed in any age or in any idiom." Liberal religion must be as
broad as Sir William Jones.
This is a very needy world, and many are the institutions of evil that
need to be changed for institutions of goodness. If we are to believe
the eloquence of hopeless unbelief, we ourselves will only be the
slaves of a fatalism which says that man is but a result of forces;
that what we call crime is but a part of the necessary course of
things, and that there is no such thing as moral responsibility. This
makes all reform or efforts at staying the tide of evil useless.
Oftentimes the heart of the man who has ceased to read his Bible gets
the victory over this dreadful philosophy, and it is not remarkable
that the skeptic becomes the exponent of freedom, charging like a host
of war upon all institutions of slavery. Liberal theology puts its one
hand on the dogmatist who tells him to accept literal infallibility,
and its other on the sincere lover of men who has lost his Bible
entirely. And liberalism says: It is in just such moments that we
trust our Bible the most, and we remember that William Wilberforce,
who lifted the chains from the bondmen, has said: "I never knew
happiness until I found Christ as a Savior. Read the Bible! Bead the
Bible! Through all my perplexities and distresses I never read any
other book, I never knew the want of any other." We are certainly not
despising the science which is worthy of a name, nor are we forgetting
any proposition which has found a place in the world's thought, if we
look into the face of Sir John Herschel, who tells us that "all human
discoveries seem to be made only for the purpose of confirming more
and more strongly the truths contained in the holy Scriptures." It is
truly no part of wisdom for us to conclude that for scientific reasons
we ought to forsake our Bible when Professor Dana avers: "The grand
old book of God still stands; and this old earth, the more its leaves
are turned and pondered, the more will it sustain and illustrate the
sacred Word."
Surely it is not the hour dogmatically to withdraw this book, which
has proved the basis of civilization. Professor Lyell, the great
English geologist, tells us: "In the year 1806 the French Institute
enumerated no less than eighty geological theories which were hostile
to the Scriptures, but not one of these theories is held today."
Bacon's remark is still true: "There never was found in any age of the
world either religion or law that did so highly exalt the public good
as the Bible." And John Marshall and Prince Bismarck agree with Daniel
Webster when he says: "If we abide by the principles taught in the
Bible our country will go on prospering and to prosper; but if we and
our posterity neglect its instructions and authority no man can tell
how sudden a catastrophe may overwhelm us and bury all our glory in
profound obscurity." There is not an anarchist in America who does not
clap his hands when he hears a Bible with the Ten Commandments and the
Sermon on the Mount denounced. Indeed, the civilization in which we
stand, as compared with the barbarism out of which we have been led
by the Bible, would make William Henry Seward's assertion only a mild
statement of the truth when he says: "The whole hope of human progress
is suspended on the ever-growing influence of the Bible." I prefer
lawyers like these to lead American public opinion. Part of the
service of these men has been that they have shown theology that the
Bible is not a set of texts on a dead level of authority and equal
value, but the revealing, slow and sure, of an inspiration obeyed by a
certain people in the realm of morals like that inspiration obeyed by
another people in the realm of art, and its test is: Does the Bible's
ultimate message, its crowning commandment of Christ's life and love,
produce goodness in morals? just as the test of the long revelation
of beauty in his ancestors and the Greek is, does its ultimate
commandment produce goodness in art.
Christianity does not ask: "What think ye of the Bible?" It asks:
"What think ye of Christ?" There the throne is set, and so majestic is
His glory that the moment we come into His presence we are judged. The
Judge of the earth has taken His place in thought, history and hope.
He is not on trial, and He asks no question as to what man thinks of
the book which has enthroned Him in literature. The test is placed in
my conduct and yours; each may say with Michael Bruce, who left these
words on the fly-leaf of his Bible:
'Tis very vain of me to boast
How small a price this Bible cost;
The day of judgment will make clear
'Twas very cheap or very dear.
Shall we go forward with our Bible or backward without it? Infidelity
has always forgotten that, so far as it has an eye for liberty and
humanity, the Christianity not of sects but of the Bible has furnished
it and trained it. The liberalism which puts its Bible aside will
acknowledge that a Christless humanity culminated in Rome. Skepticism
is often eloquent when it tries to show how much "fragments of Roman
art" had to do with the making of modern civilization. Now, as Rome
marks the height to which humanity without a Bible ascended, it would
seem that this would be just the point where free and untrammeled
thought and the fullest intellectual liberty would be found. Right
there, where a Christless race was supreme, ought to be the place
where the liberty abounded which the religion of Christ is said to
destroy.
Whose program for the production of intellectual and spiritual liberty
can liberals accept? Hoarse is the cry: The Bible is to be cast out.
We look and behold men who have these opinions sitting on the throne
of the Caesars. Now, one would suppose the intellect of that whole
realm would have fair play. There was no Bible there to fetter or to
annoy. This ought to be the halcyon age for "the liberty of man, woman
and child." These rulers have the same dignified abhorrence for all
kinds of religion. The skeptic Lucretius says: "The fear of the lower
world must be sent headlong forth. It poisons life to its lowest
depths; it spreads over all things the blackness of death; it leaves
no pleasure unalloyed." I match the Roman with the phrase of a recent
orator of this school who spoke of the soldiers dead, as now "sleeping
beneath the shadows of the clouds, careless alike of sunshine or of
storm, each in the windowless palace of rest." There was no window in
the grave when more illustrious and original skeptics talked about it.
Modern infidelity has many expressions on the future after death which
sound like the old Roman distich, "I was not, and became; I was, and
am no more."
Its orator, bending over the body of his dear brother, said nothing
more touching than did Tacitus over the grave of Agricola, as he
wrote: "If there is a place for the spirits of the pious; if, as the
wise suppose, great souls do not become extinct with their bodies;
if"--oh, that age of "if" ought to have been an age when every brain
was free and no thought or sentiment were a chain. The Bible of
Christianity was not powerful enough to throttle anybody. Its pages
were not all written; its authors were hunted and outcast. Morals,
too, ought to have been all right, for we are told that they are
independent of God and Christ.
But what is the fact? Strangely enough, in that age, when nearly every
monarch, or poet, or philosopher was a humorous skeptic and they had
no Christian religion to "bind their hands," in an age when nothing
but this sort of infidelity was supreme, Seneca, to whom connoisseurs
in ethics blandly turn when they grow weary of the strenuous Paul or
the pensive John, Seneca, while he wrote a book on poverty, has a
fortune of $15,000,000, with a house full of citrus tables made of
veined wood brought from Mount Atlas. While he framed moral precepts
which we are besought to substitute for the Sermon on the Mount, he
was openly accused of constant and shameless iniquity, and was leading
his distinguished and tender pupil, Nero, into those practises and
preparing him for those atrocities which Seneca himself had upon his
own soul while he wrote his book on clemency. At that hour the Bible
Christianity offered to the world's heart and aspiration, not a book,
not a theorist of morals, but a man for the leadership of humanity,
and, of that Man the literary and calm French skeptic says: "Jesus
will never be surpassed." In the age of Rome, when people were not
burdened by churches or Bibles, Lucian says: "If any one loves wealth
and is dazed by gold; if any one measures happiness by purple and
power; if any one brought up among flatterers and slaves has never had
a conception of liberty, frankness and truth; if any one has wholly
surrendered himself to pleasure, full tables, carousals, lewdness,
sorcery, and deceit, let him go to Rome." There was no Bible either
to preach against it or to interfere with it. These things were the
product then, as they are now, of infidelity. Whenever the world
wishes a civilization so barbarous as that, the reviler of the Bible
must create it, for they have the applause of evil and the good-will
of crime. In the age of Rome, when this skepticism was the creed of
the State, Nero got tired of the goddess Astarte, and murdered his own
brother, his wife, and his mother, and the senate was so affected with
the same opinion that they heard his justification and proceeded to
heap new honors upon him. He threw the preacher Paul into jail, but
there Paul wrought out the impulse of Europe. In the age when the
great Livy said that "neglect of gods" had come, Caligula let loose
his imperial frenzy, and every stream of blood that could be sent
toward the sea carried its red tide. In that age when, like later
eloquent critics, Ennius said that he did not believe that the gods
thought of human beings, "for if the gods concerned themselves about
the human race the good would prosper and the bad suffer," the
courtesan was kept for pleasure and the wife for domestic slavery. In
that happy age of unbelief, when Menander sung "the gods do not care
for men," "the homes were," according to Juvenal, "broken up before
the nuptial garland faded"; and according to Tertullian, "they married
only to be divorced." Friends exchanged wives; infanticide and other
hellish crimes were common. This is what that spirit, in its purity,
did for the home, when there was no Bible to read at its hearthstone
and no New Testament to put into the hands of young lovers departing
to make a new rooftree.
Labor will some day be too liberal to give up its Bible. In that age,
when "God was dead"; in that age, when "the gods had abdicated";
they said, "the mechanic's occupation is degrading. A workshop is
incompatible with anything noble." The curse of slavery had blotted
the name of labor, and they agreed that "a purchased laborer is better
than a hired one," and thousands of prison-like dwellings rose to
conceal the myriads of slaves. In that age Nero, who had the same
opinion about God which the vaunting spirit which calls itself liberal
has today, had a "golden house" as large as a city, with colonnades a
mile long, and within it a statue of Nero 120 feet high. That is what
the theory of infidelity did for labor and the working man when it
was on the throne. Do you wonder that from that day to this the
"carpenter's son" of the Bible has been scoffed at by this infidelity?
In that age, when the theories of infidelity ruled, the gladiators
made wet with their blood the great enclosure of the arena. The women
and timid girls of Rome gave lightly the sign of death. The crowd
shook the building with applause as the palpitating body was dragged
by a hook into the death-chamber, and slaves turned up the bloody soil
and covered the blood-dabbled earth with sand that the awful amusement
might go on. All this was allowed by infidelity in its purity, before
it had been influenced by the Christian's Bible into believing that
such things are atrocious.
Oh, when I hear infidelity prate of the horrors of slavery and defend
a Godless theory of the State, I remember that those who had it in its
purity did not regard the slave as a man. When I read the story of
slavery and hear an exponent of free thought say, "The doctrine that
woman is a slave or serf of man--whether it comes from hell or heaven,
from God or demon, from the golden streets of the New Jerusalem, or
the very Sodom of perdition--is savagery pure and simple," I say,
"That is so, but just that was the ruling idea when infidelity was on
the throne of Rome." And only where the Bible has gone and triumphed
has woman the privileges which are thus praised.
When I hear it said: "Slavery includes all other crimes. It is the
joint product of the kidnaper, pirate, thief, murderer, and hypocrite.
It degrades labor and corrupts leisure. To lacerate the naked back, to
sell wives, to steal babes, to debauch your soul--this is slavery," I
answer: "That is so," and I add that all these and a thousand other
damnable features of slavery were seen in Rome when the whole Roman
people felt and spoke about the message of the Bible just as your type
of liberalism does today.
To all this wretched state of man what offers came from Seneca, whom
skepticism quotes as a moralist? Why, he said: "Admire only thyself";
and when he saw that a man must get out of himself, he said: "Give
thyself to philosophy." Not philosophy, but the power of the Bible's
Christ has lifted man upward to his highest life.
If ever anti-Christianity had a chance to show its beauty, it was when
it was at its supreme strength, and when Christianity was a babe in
the manger; and these are only suggestions of the hell it dug for man
at Rome. You say that it was not what skepticism is at the present
day, and I acknowledge that it is so. Why? Because nineteen centuries
have rolled like waves of light between, and Christ has improved it
in spite of itself. Never had the world so good a chance to see what
almost absolute skepticism and unbelief could and would do for the
liberty of the human soul as then. But when the thrones of Rome were
occupied with men who held the same opinion of the Bible as he does
today, what was the freedom of the race?
The scene all comes back. Here is a little, obscure set of poor people
who follow the words and life of the son of a carpenter. They are
powerful in nothing that Rome calls power. But Rome says that they
shall not think that way. Celsus, from whom our less scholarly
skepticism is ready to borrow arguments, was not enough for the new
thought in the arena of debate, and they cried for another arena. Let
us remember that unbelief, in its purity at that date, was so offended
at nothing as at the fact that the Church said: "Christian justice
makes all equal who bear the name of man," and that Paul said: "There
is neither bond nor free, but ye are all one in Christ Jesus." Nothing
so offended the representative of free thought in that period as
the fact that a rich Roman, in the time of Trajan, having become a
Christian, presented freedom to his 1,250 slaves on an Easter day.
And, in all that time, when poor Christians with the funds of the
Church were privately buying the freedom of slaves, I do not find
that a base liberalism believed in liberty. Neither did it believe in
freedom of thought. It is the blossom of egotism; it has nothing to
which it bows; it beholds no majesty to which it can look up. It is
sublime self-conceit, and it has no hesitancy in telling the whole
human race that at its grandest moments it has been wrong. This
egotism dared to become active in Rome, and it asked the Christians,
in the person of the Emperor, to worship him, and to strew incense
about him. "I will honor the Emperor," said Theophilus, "not by
worshiping him, but by praying for him." Such men as that infidelity
kindly put to death. Around their quivering limbs the infidelity of
that day made the fagots to flame, and it taught the red tongues of
cruel death to creep about their smoking bodies.
Men who believed that the Bible's influence was what infidelity says
it is, made the funeral pyre for Polycarp, the populace bringing fuel
for the fire, and while the flames made a glory of their lambent
glare, he cried out: "Six and eighty years have I served him and he
has done me nothing but good, and how could I curse him, my Lord
and Savior. If you would know what I am, I tell you frankly, I am a
Christian." He did his own thinking, and was brave enough to avow his
opinion, for which hate of Christianity duly burned him. This was the
way infidelity treated free speech. In that way it unchained the soul
of Polycarp. Infidelity's idea of Christianity sent the martyrs of
Numidia and Paulus out of the world while they were praying for their
murderers. Who believed in freedom then? Infidelity's idea of the
message of the Bible followed the Christian like a wild beast, and
in the catacomb of Calixtus drew from the pursued soul the pathetic
exclamation: "Oh, sorrowful times, when we can not even in caves
escape our foes!" And all this was true, because they said,
"Recompense to no man evil for evil"; "Pray for them that despitefully
use you and persecute you."
This spirit of hate has had at least one holiday at the expense of
Christian faith. On the night of the 18th of July, 64, Rome was swept
with fire. Six days and nights it raged. Ruined was the world's
metropolis and excited were the wo-stricken people. Nero, whose
opinions of Christianity, by the way, were wonderfully like the
orator's, was king, and the people suspected that this royal monster
did it. Men told of how he exulted over the sea of flame as he watched
it from the tower of Maecenas; and whatever the truth of this may be,
it is certain that for the rage of the people Nero must have a victim,
and Tacitus tells us that he charged the Christians with the crime.
Then opened in Rome the awful carnival of bloodshed that the orator
never mentions, in which horrible modes of torture and excruciating
methods of producing pain vied with each other in satisfying the
demands of death. Women bound to raging bulls and dragged to death
were not without the companionship of others who, in the evening, in
Nero's garden, were coated with pitch, covered with tar, bound to
stakes of pine, lighted with fire, and sent to run aflame with the
hatred of Christianity. Through the crowd of sufferers a gentleman,
who was ultra-liberal as the orator, drove about, fantastically
attired as a charioteer, and the people were wild with delight.
Domitian had the same ideas, and severe were his persecutions of the
new heresy. This was the day on which infidelity was so full of the
love of freedom that it cried: "The Christians to the lions!"
And so I might recount to you how for hundreds of years the Church
found out how early and unchristianized infidelity loved freedom of
thought. To a type of liberals, it has for years seemed a joy to go
to the places in the old world and note how intolerant the Church has
been. Now I suggest to any one that he go and visit some of the places
where men who thought of Christianity as negativism thinks showed
their faith and its fruits. Let him go to the Colosseum and ask the
winds that moan over its ruins what they know of the history
of infidelity. The winds will hush in that wreck of stupendous
magnificence, and with an eloquence gathered from seventeen centuries
they will tell him a story that will cause a flow of tears, for much
of infidelity is of noble heart. They will tell him how the marble
seats were crowded with thousands; again will sweep upward the shout
of the excited throng; before him there will lie a half-dead Christian
martyr, and near that pool of blood will stand a lion who has satiated
his horrid thirst.
They will tell him how infidelity made that splendid place a temple
of the furies, how it laughed and yelled and applauded, as it amused
itself with that spectacle of horror. They will tell him how the
underground passages served to keep and cage wild beasts, and how
those who then hated Christianity starved the fierce lion until his
eyes rolled in hot hunger and his teeth were sharpened with its agony.
They will tell him how the infidelity of that day put balls of fire
on the backs of the lions, and how the madness of their passion was
increased by scattering hated colors about, tearing the beasts with
iron hooks and beating them with cruel whips. They will tell how the
Christian was made to fight these infuriated beasts without weapons,
while infidelity was frantic with applause. It said "no" to the torn
body yonder, that was mangled and supplicating in blood for life. I
would have him stand there until, in after years, in a nobler strain
than that of Byron, he could say:
And thou didst shine, thou rolling moon, upon
All this, and cast a wide and tender light,
Which softened down the hoar austerity
Of rugged desolation.
* * * * *
Till the place
Became religion, and the heart ran o'er
With silent worship of the great of old!
The dead but sceptered sovereigns who still rule
Our spirits from their urns.
So long as I know what this book has been and done, so long as man's
history will not allow me to risk the interests of society with the
infidelity which has so often demoralized it, so long will I yearn to
get the Bible and its message to all men. It has been our world's best
book. With this book as inspiration and resource, William Tyndale
and Miles Coverdale were so to continue and complete the task of The
Venerable Bede and John Wyclif as to make an epoch in the history of
that language to be used by Shakespeare and Burke--an era as distinct
as that which Luther's Bible so soon should mark in the history of a
language to be such a potent instrument in the hands of Goethe and
Hegel. For this very act of heresy, Tyndale was to be called "a
full-grown Wyclif," and Luther "the redeemer of his mother-tongue."
With the Bible, Calvin was to conceive republics at Geneva, and
Holbein to paint, in spite of the iconoclasm of the Reformation, the
faces of Holy Mother and Saint, and in spite of the cruelty of the
Church, scripturally conceived satires illustrating the sale of
indulgences. With that book Gustavus Vasa was to protect and nurture
the freedom of the land of flowing splendors, while Angelo was
transcribing sacred scenes upon the Sistine vault or fixing them in
stone. Reading this book, More was to die with a smile; Latimer,
Cranmer, and Ridley to perish while illuminating with living torches,
and the Anabaptist to arouse the sympathies of Christendom by his
agonies. With this book in hand, Shakespeare was to write his plays;
Raleigh was to die, knight, discoverer, thinker, statesman, martyr;
Bacon to lay the foundation of modern scientific research--three stars
in the majestic constellation about Henry's daughter. With this Bible
open before them the English nation would behold the Spanish Armada
dashed to pieces upon the rocks, while Edmund Spenser mingled his
delicious notes with the tumult of that awful wreck.
This book was to produce the edict of Nantes, while John of Barneveld
would give new life to the command of William the Silent--"Level
the dikes; give Holland back to the ocean, if need be," thus making
preparation for the visit of the Mayflower pilgrims to Leyden or
Delfthaven. Their eyes resting upon its pages, Selden and Pym were to
go to prison, while Grotius dreamed of the rights of man in peace and
war, and Guido and Rubens were painting the joys of the manger or the
sorrows of Calvary. His hand resting upon this book, Oliver Cromwell
would consolidate the hopes and convictions of Puritanism into a sword
which should conquer at Nasby, Marston Moor and Dunbar, leave to the
throne of Charles I, a headless corpse, and create, if only for an
hour's prophecy, a commonwealth of unbending righteousness. With that
volume in their homes, the Swede and the Huguenot, the Scotch-Irishman
and the Quaker, the Dutchman and the freedom-loving cavalier, were to
plan pilgrimages to the West, and establish new homes in America. With
that book in the cabin of the _Mayflower_, venerated and obeyed by
sea-tossed exiles, was to be born a compact from which should spring
a constitution and a government for the life of which all these
nationalities should willingly bleed and struggle, under a conqueror
who should rise from the soil of the cavaliers, and unsheath his sword
in the colony of the Puritans.
Out of that Bible were to come the "Petition of Right," the national
anthem of 1628, the "Grand Remonstrance," and "Paradise Lost." With
it, Blake and Pascal should voyage heroically in diverse seas. In its
influence Jeremy Taylor should write his "Liberty of Prophesying,"
Sir Matthew Hale his fearless replies, while Rembrandt was placing on
canvas little Dutch children, with wooden shoes, crowding to the feet
of a Jewish Messiah.
Its lines, breathing life, order, and freedom, would inspire
John Bunyan's dream, Algernon Sidney's fatal republicanism, and
Puffendorf's judicature. With them, William Penn would meet the
Indian of the forest, and Fenelon, the philosopher, in his meditative
solitude. Locke and Newton and Leibnitz would carry it with them in
pathless fields of speculation, while Peter the Great was smiting
an arrogant priest in Russia, and William was ascending the English
throne. From its poetry Cowper, Wordsworth, Tennyson, and Browning
would catch the divine afflatus; from its statesmanship Burke,
Romilly, and Bright would learn how to create and redeem institutions;
from its melodies Handel, Bach, Mendelssohn, and Beethoven would write
oratorios, masses, and symphonies; from its declaration of divine
sympathy Wilberforce, Howard, and Florence Nightingale were to
emancipate slaves, reform prisons, and mitigate the cruelties of war;
from its prophecies Dante's hope of a united Italy was to be realized
by Cavour, Garibaldi, and Victor Emmanuel. Looking upon the family
Bible as he was dying, Andrew Jackson said: "That book, sir, is the
rock on which the Republic rests"; and with her hand upon that book,
Victoria, England's queen, was to sum up her history as a power
amid the nations of the earth, when, replying to the question of an
ambassador: "What is the secret of England's superiority among the
nations?" she would say: "Go tell your prince that this is the secret
of England's political greatness,"
Beloved friends, when spurious liberalism, with all her literature,
produces such a roll-call as this; when out of her pages I may see
coming a nobler set of forces for the making of manhood, then, and
only then, will I give up my Bible; then, and only then, will I cease
to pray and labor that it may be given to all the world.
HILLIS
GOD THE UNWEARIED GUIDE
BIOGRAPHICAL NOTE
Newell Dwight Hillis was born at Magnolia, Iowa, in 1858. He first
became known as a preacher of the first rank during his pastorate over
the large Presbyterian church in Evanston, Illinois. This reputation
led to his being called to the Central Church, Chicago, in which he
succeeded Dr. David Swing, and where from the first he attracted
audiences completely filling one of the largest auditoriums in
Chicago. In 1899 he was called to Plymouth Church, Brooklyn, to
succeed Dr. Lyman Abbott in the pulpit made famous by the ministry
of Henry Ward Beecher. By his strong personality and mental gifts he
draws to his church a large and eager following. His best known books
are "A Man's Value to Society," and "The Investment of Influence."
HILLIS
Born in 1858
GOD THE UNWEARIED GUIDE[1]
[Footnote 1: By permission of the _Brooklyn Daily Eagle_. Copyright,
1905.]
_Comfort ye, comfort ye, my people, saith your God, &c._--Isaiah xl.,
1-31. _He shall not fail, nor be discouraged_.--xliv., 4.
This is an epic of the unwearied God, and the fainting strength of
man. For splendor of imagery, for majesty and elevation, it is one
of the supreme things in literature. Perhaps no other Scripture has
exerted so profound an influence upon the world's leaders. Luther read
it in the fortress of Salzburg, John Brown read it in the prison
at Harper's Ferry. Webster made it the model of his eloquence,
Wordsworth, Carlyle and a score of others refer to its influence upon
their literary style, their thought and life. Like all the supreme
things in eloquence, this chapter is a spark struck out of the fires
of war and persecution. Its author was not simply an exile--he was a
slave who had known the dungeon and the fetter. Bondage is hard, even
for savages, naked, ignorant, and newly drawn from the jungle, but
slavery is doubly hard for scholars and prophets, for Hebrew merchants
and rulers.
This outburst of eloquence took its rise in a war of invasion. When
the northern host swept southward, and overwhelmed Jerusalem, the
onrushing wave was fretted with fire; later, when the wave of war
retreated, it carried back the detritus of a ruined civilization. The
story of the siege of Jerusalem, the assault upon its gates, the fall
of the walls, all the horrors of famine and of pestilence, are given
in the earlier chapters of this wonderful book. The homeward march
of the Persian army was a kind of triumphal procession in which the
Hebrew princes and leaders walked as captives. The king marched in the
guise of a slave, with his eyes put out, followed by sullen princes,
with bound hands, and unsubdued hearts. As slaves the Hebrews crossed
the Euphrates at the very point where Xenophon crossed with his
immortal ten thousand. In the land of bondage the exiles were planted,
not in military prisons, but in gangs, working now in the fields, now
in the streets of the city, and always under the scourge of soldiers.
When thirty years had passed the forty thousand captives were
scattered among the people, one brother in the palace, and another a
slave in the fields. Soon their religion became only a memory, their
language was all but forgotten, their old customs and manner of life
were utterly gone. But God raised up two gifted souls for just such an
emergency as this. One youth, through sheer force of genius, climbed
to the position of prime minister, while a young girl through her
loveliness came to the king's palace. One day an emancipation
proclamation went forth, from a king who had come to believe in the
unseen God who loved justice, and would overwhelm oppression and
wrong. The good news went forth on wings of the wind. Making ready
for their return to their homeland, all the captives gathered on the
outskirts of the desert. It was a piteous spectacle. The people were
broken in health, their beauty marred, their weapon a staff, their
garments the leather coat, their provisions pieces of moldy bread, and
their path fifteen hundred miles of sands, across the desert. To such
an end had come a disobedient and sinful generation!
In that hour, beholding these exiles and captives, a flood of emotions
rushed over the poet; he saw those bound who should conquer; he saw
that men were slaves who should be kings. Then, with a rush, an
immeasurable longing shivers through him like a trumpet call. Oh, to
save them! To perish for their saving! To die for their life, to be
offered for them all! In an abandon of grief and sympathy, he began
to speak to them in words of comfort and hope. At first these exiles,
dumb with pain and grief, listened, but listened with no light
quivering in the eye, and no hope flitting like sunshine across the
face. Their yesterdays held bondage, blows and degradation; their
tomorrow held only the desert and the return to a ruined land. Then
the word of the Lord came upon the poet. What if the night winds did
go mourning through the deserted streets of their capital! What if
their language had decayed and their institutions had perished? What
if the farmer's field was only a waste of thorns and thickets, and the
towns become heaps and ruins! What if the king of Babylon and his
army has trampled them under foot, as slaves trample the shellfish,
crushing out the purple dye that lends rich color to a royal robe?
"Comfort ye, comfort ye, my people." Is the way long and through a
desert? "Every valley shall be exalted, every mountain and hill shall
be made low." Has slavery worn man's strength to nothingness until he
is as weak as the broken reed and the withered grass? The spirit of
the Lord will revive the grass, trampled down by the hoofs of war
horses. Soon the bruised root shall redden into the rose and the
fluted stem climb into the tree. And think you if God's winds can
transform a spray and twig into a trunk fit for foundation of house or
mast of ship, that eternal arms can not equip with strength the hand
of patriot?
Is the Shepherd and Leader of His little flock unequal to their
guidance across the desert? "Behold the Lord will come with a strong
arm; he shall feed his flock like a shepherd and he shall gather the
lambs in his arms and carry them in his bosom." What! Man's hand
unequal to the task of rebuilding Jerusalem? Hath not God pledged His
strength to the worker, that God whose arm strikes out worlds as the
smith strikes out sparks upon the anvil? Is not man's helper that God
who dippeth up the seas in the hollow of His hand? Who weighs the
mountains with scales and the hills in the balance? What! Thine
enemies too strong for thee? Why, God looketh upon all the nations and
enemies of the earth as but a drop in the bucket. He sendeth forth His
breath, and the tribes disappear as dust is blown from the balance.
Then the trumpet call shivered through these exiles. "Hast thou not
known? Have the sons of the fathers never heard of the everlasting
God, the Lord, Creator of the ends of the earth? Fainteth not, neither
is weary!" Heavy is the task, but the Eternal giveth power and
strength. Even tho young patriots and heroes faint and fall, they that
wait upon the Lord shall renew their strength. While fulfilling their
task of rebuilding they shall mount up with wings as eagles, they
shall run and not be weary, they shall walk and not faint. Oh, what a
word is this! What page in literature is comparable to it for comfort!
Wonderful the strength of the warrior! Mighty the influence of the
statesman! All powerful seems the inventor, but greater still the poet
who dwells above the clang and dust of time, with the world's secret
trembling on his lips.
He needs no converse nor companionship,
In cold starlight, whence thou can not come,
The undelivered tidings in his breast,
Will not let him rest.
He who looks down upon the immemorable throng,
And binds the ages with a song.
And through the accents of our time,
There throbs the message of eternity.
And so the unwearied God comforted the fainting strength of man.
Primarily, this glorious outburst was addrest to the exiles as heads
of families. The father's strength was broken and his children had
been crusht and ground to earth. The ancient patrimony was gone; he
had gathered his little ones in from the huts where slaves dwelt. He
was leading his little band of pilgrims into a desert. But the prophet
spoke to the exiles as to men who believed that the family was the
great national institution. With us, the family is important, but with
these Hebrew exiles the family was everything. For them the home was
the spring from whence the mighty river rolled forth. The family was
the headwaters of national, industrial, social and religious life.
Every father was revered as the architect of the family fortune. The
first ambition of every young Hebrew was to found a family. Just as
abroad, a patrician gentleman builds a baronial mansion, fills it with
art treasures, hangs the shields and portraits of his ancestors upon
the walls, hoping to hand the mansion forward to generations yet
unborn, so every worthy Hebrew longed to found a noble family. How
keen the anguish, therefore, of this exile in the desert! What a scene
is that of the exiles upon the edge of the desert. Darkness is upon
the land and the fire burns low into coals. Worn and exhausted,
children are sleeping beside the mother. Here is an old man, lying
apart, broken and bitter in spirit--one son stands forth a dim
figure--looking down upon his aged parents, upon the wife of his
bosom and upon his little children. Standing under the stars, he
meditates his plans. How shall he care for these, when he returns to
his ruined estate? In the event of death, what arm shall lift a shield
above these little ones? What if sickness or death pounce upon a home
as an eagle upon a dove, as wolves upon lambs, or as brigands descend
from the mountains upon sleeping herdsmen!
Every founder of a family knows the agony of such an hour! We are in a
world where men are never more than a few weeks from, possible poverty
and want; little wonder then that all men seek to provide for the
future of the home and the children. But to the exile standing in the
darkness, with love that broods above his babes, there comes this
word of comfort: God's solicitude for you and yours will not let Him
slumber or sleep! God will lift up a highway for the feet of the
little band of pilgrims. The eternal God shall be thy guide in the
march through the desert. His pillar of cloud by day and of fire by
night shall stand in the sky; He shall lead the flock like a shepherd;
He shall gather the little ones in His arms, and carry the children
in His bosom. And if the father fall on the march, the wings of the
Eternal shall brood the babes that are left. His right arm shall be a
sword and His left arm a shield. The eternal God fainteth not, neither
is weary. Having time to care for the stars, and to lead them forth by
name, He hath time and thought also for His children. What a word is
this for the home! What comfort for all whose hearts turn toward their
children! What a pledge to fathers for generations yet unborn! This
truth arms every parent for any emergency. For God is round about
every home as the mountains are round about Jerusalem, for bounty and
protection.
But the sage was also thinking of men whose hopes were broken, and
whose lives were baffled and beaten. These exiles, crossing the
desert, might have claimed for themselves the poet's phrase, "Lo,
henceforth I am a prisoner of hope." Like Dante, they might have
cried, "For years my pillow by night has been wet with tears, and all
day long have I held heartbreak at bay." For these whose glorious
youth had been exhausted by bondage, life had run to its very dregs.
Gone the days of glorious strength! Gone all the opportunities that
belong to the era when the heart is young, the limitations of life had
become severe! Environment often is a cage against whose iron bars the
soul beats bloody wings in vain!
How many men are held back by one weak nerve, or organ! How many are
shut in, and limited, and just fall short of supreme success because
of an hereditary weakness, handed on by the fathers! How many made one
mistake in youth in choosing the occupation and discovered the error
when it was too late! How many erred in judgment in their youth,
through one critical blunder, that has been irretrievable, and whose
burden is henceforth lasht to the back! In such an hour of depression,
Isaiah assembles the exiles, and exclaims, "Comfort ye, comfort ye, my
people. Tho your young men faint and be weary, tho the strong utterly
fail, yet God is the unwearied one; with his help thou shalt take thy
burden, and mount up with wings as eagles; with his unwearied strength
thou shalt run with thy load and not be weary, and walk and not
faint." For this is the experience of persecution and the reward
of sorrow, bravely borne that the fainting strength of man is
supplemented by the sure help of the unwearied God.
Therefore, in retrospect, exiles, prisoners, martyrs, who have
believed in God seem fortunate. The endungeoned heroes often seem the
children of careful good fortune and happiness. The saints, walking
through the fire, stand forth as those who are dear unto God. How the
point of view changes events. Kitto was deaf, and in his youth his
deafness broke his heart, but because his ears were closed to the
din of life, he became the great scholar of his time, and swept the
treasures of the world into a single volume, an armory of intellectual
weapons. Fawcett was blind, but through that blindness became a great
analytic student, a master of organization, and served all England in
her commerce. John Bright was broken-hearted, standing above the bier,
but Richard Cobden called him from his sorrow to become a voice for
the poor, to plead the cause of the opprest, and bring about the Corn
Laws for the hungry workers in the factories and shops. Comfort ye,
comfort ye, my people.
Let the exile say unto himself: "Your warfare is accomplished; your
iniquity is pardoned; the Lord's hand will give unto thee double for
all thy sins that are forgiven." The great faiths and convictions of
the prophets and law-givers, your language and your laws and your
liberties, have not been destroyed by captivity; rather slavery
has saved them. At last you know their value; in contrast with the
idolatry of the Euphrates, the jargon of tongues, the inequality of
rights, the organization of justice and oppression, how wonderful the
equity of the laws of Moses! How beautiful the faith of the fathers!
How surely founded the laws of God. Henceforth idolatry, injustice and
sin became as monstrous in their ugliness as they were wicked in their
essence. Everything else might go, but not the faith of the fathers.
Persecution was like fire on the vase; it burned the colors in. Little
wonder that the tradition tells us that for the next hundred years,
at stated periods, all the people in the land came together, while a
reader repeated this chapter on the unwearied God and the fainting
strength of man that had recovered unto hope, men whose hopes had been
baffled and beaten.
The thought of an unwearied God is also the true antidote to
despondency. The ground of optimism is in God. When that great thinker
described certain people as without God and without hope, there was
sure logic in his phrase, for the Godless man is always the hopeless
man. Between no God anywhere and the one God who is everywhere, there
is no middle ground. Either we are children, buffeted about by fate
and circumstances, with events tossing souls about in an eternal game
of battledore and shuttlecock, or else the world is our Father's
house, and God standeth within the shadow, keeping watch above His
own. For the man who believes in God, who allies himself to nature,
who makes the universe his partner, there is no defeat, and no death,
and no interruption of his prosperity. Concede that there is a God,
and it follows as a logical necessity that He will not permit any
enemy to ruin your life and His plans. For a man who holds this faith
it follows that there can be no defeat, or failure. Indeed, the
essential difference between men is the difference in their relation
toward God. Here are the biographies of two great men. Both are men
of genius, both are marvelously equipped, but their end was, oh, how
different. One is Martin Luther, who stood forth alone, affirming his
religious freedom, in the face of enemies and devils thick as the
tiles on the roofs of the houses. The few friends Luther had shut him
up in a fortress to save his life, but Luther mightily believed in
God. With the full consent of his marvelous gifts, he surrendered his
life to the will of God. Knowing that his days were as brief as
the withering grass, he allied himself with the Eternal. In his
discouragement he read these words, "The Everlasting God fainteth not,
neither is weary." In that hour Martin Luther shouted for joy. The
beetling walls of the fortress were as tho they were not. Victorious
he went forth, in thought, ranging throughout all Germany. And going
out, he went up and down the land telling the people that God would
protect him, and soon Germany was free.
Goethe tells us that Luther was the architect of modern German
language and literature, and stamped himself into the whole national
life. The Germany of the Kaiser is simply Martin Luther written large
in fifty millions of men. But what made Luther? There was some hidden
energy and spirit within him! What was this spirit in him? The spirit
of beauty turned a lump of mud into that Grecian face about which
Keats wrote his poem. The spirit of truth changes a little ink into
a beautiful song. The spirit of strength and beauty in an architect
changes a pile of bricks into a house or cathedral or gallery. And the
thought of our unwearied God changed the collier's son into the
great German emancipator. But over against this man, who never knew
despondency, after his vision hour, stands another German. He,
too, was a philosopher, clothed with ample power, and blest with
opportunity. But he did evil in his life, and then the heart lost
its faith, and hope utterly perished. The more he loved pleasure and
pursued self, the more cynical and bitter he became. Pessimism set a
cold, hard stamp upon his face, and marred his beauty. Cynicism lies
like a black mark across his pages. At last, in his bitterness, the
philosopher tells us the whole universe is a mirage, and that yonder
summer-making sun is a bubble that repeats its iridescent tints in the
colors of the rainbow. Despair ate out his heart. He became the most
miserable of men, and knew no freedom from sorrow and pain. And lo,
now the man's philosophy has perished like a bubble, his influence
has utterly disappeared, for his books are unread, while only an
occasional scholar chances upon his name, tho the great summer-making
sun still shines on and Luther's eternal God fainteth not, neither is
weary.
Are you weak, oh, patriot? Remember God is strong. Do your days of
service seem short, until your life is scarcely longer than the flower
that blooms to-day and is gone tomorrow? God is eternal, and He will
take care of your work. Are you sick with hope long deferred? Hope
thou in God; He shall yet send succor. Have troubles driven happiness
from thee, as the hawk drives the young lark or nightingale from its
nest? Return unto thy rest, troubled heart, for the Lord will deal
bountifully with thee. Are you anxious for your children? God will
bring the child back from the far country. For the child hath wandered
far, the golden thread spun in a mother's heart is an unbroken thread
that will draw him home! For things that distress you to-day, you
shall thank God to-morrow. Nothing shall break the golden chain that
binds you to God's throne. Are you hopeless and despondent because of
your fainting strength? Remember that the antidote for despondency is
the thought of the unwearied God who is doing the best He can for you,
and whose ceaseless care neither slumbers nor sleeps.
Little wonder therefore that God became all and in all to this feeble
band of captives, journeying across the desert back to their ruined
life and land. God had taken away earthly things from them, that He
might be their all and in all. When the earth is made poor for us,
sometimes the heavens become rich. God closed the eyes of Milton to
the beauty in land and sea and sky, that he might see the companies of
angels marching and countermarching on the hills of God. He closed the
ears of Beethoven, that he might hear the music of St. Cecilia falling
over heaven's battlements. He gave Isaiah a slave's hut, that he might
ponder the house not made with hands, eternal in the heavens. How is
it that this prophet and poet has become companion of the great ones
of the earth? At the time Isaiah rebelled against his bondage, but
when it was all over, and the fitful fever had passed, and the fleshly
fetters had fallen, he smiled at the things that once alarmed him, as
he recalled his fainting strength and the unwearied God.
Gone--that ancient capital. Babylon is a heap. Jerusalem a ruin! But
this epic of the unwearied Guide still lives! Isaiah, can never die!
Can a chapter die that has cheered the exile in his loneliness, that
has comforted the soldier upon his bivouac, that has braced the martyr
for his execution, that has given songs at midnight to the prisoners
in the dungeon? Out of suffering and captivity came this song of rest
and hope. At last the poet praised the eternal God for his bonds and
his imprisonment. Oh, it is darkness that makes the morning light so
welcome to the weary watcher. It is hunger that makes bread sweet.
It is pain and sickness that gives value to the physician and his
medicine. It is business trouble that makes you honor your lawyer and
counselor, and it is the sense of need that makes God near.
Are there any merchants here who are despondent? Remember the eternal
God and make your appeal to the future. Are there any parents whose
children have wandered far? When they are old, the children will
return to the path of faith and obedience. Are there any in whom the
immortal hope burns low? The smoking flax He will not quench, but will
fan the flame into victory. Look up to-day; be comforted once more.
Work henceforth in hope. Live like a prince. Scatter sunshine. Let
your atmosphere be happiness. If troubles come, let them be the dark
background that shall throw your hope and faith into bolder relief.
God hath set His heart upon you to deliver you. Tho your hand faint,
and the tool fall, the eternal God fainteth not, neither is weary. He
will bring thy judgment unto victory, immortalize thy good deeds, and
crown thy career with everlasting renown.
JEFFERSON
THE RECONCILIATION
BIOGRAPHICAL NOTE
Charles Edward Jefferson was born at Cambridge, Ohio, in 1860. He came
to public attention by the effectiveness of his preaching during a
most successful pastorate in Chelsea, Mass., from which he was called
to the Broadway Tabernacle, New York, in 1897. During his New York
pastorate the Tabernacle at 34th Street has been sold and a unique
structure, including an apartment tower ten stories high, has been
built farther up-town. Dr. Jefferson has published several successful
books. He has a mellow, sympathetic voice, of considerable range and
flexibility, and he speaks in an easy, conversational style.
JEFFERSON
Born in 1860
THE RECONCILIATION[1]
[Footnote 1: Reprinted by permission from "Doctrine and Deed,"
Copyright, 1901, by Thomas Y. Crowell & Co.]
_Christ died for our sins_.--1 Cor. xv., 3.
I want to think with you this morning about the doctrine of the
Atonement. Having used that word atonement once, I now wish to drop
it. It is not a New Testament word, and is apt to lead one into
confusion. You will not find it in your New Testament at all,
providing you use the Revised Version. It is found in the King James
Version only once, and that is in the fifth chapter of Paul's letter
to the Romans; but a few years ago, when the revisers went to work,
they rubbed out the word and would allow it no place whatever in
the entire New Testament. They substituted for it a better
word--reconciliation--and that is the word that will probably be used
in the future theology of the Church. It is my purpose, then, this
morning, to think with you about the doctrine of the reconciliation,
or, to put it in a way that will be intelligible to all the boys and
girls, I want to think with you about the "making up" between God and
man.
Christianity is distinctly a religion of redemption. Its fundamental
purpose is to recover men from the guilt and power of sin. All of
its history and its teachings must be studied in the light of that
dominating purpose. We are told sometimes that Jesus was a great
teacher, and so He was, but the apostles never gloried in that fact.
We are constantly reminded that He was a great reformer, and so He
was, but Peter and John and Paul seemed to be altogether unconscious
of that fact. It is asserted that He was a great philanthropist, a man
intensely interested in the bodies and the homes of men, and so of
course He was, but the New Testament does not seem to care for that.
It has often been declared that He was a great martyr, a man who laid
down His life in devotion to the truth, and so He was and so He did,
but the Bible never looks at Him from that standpoint or regards
Him in that light. It refuses to enroll Him among the teachers or
reformers or philanthropists or the martyrs of our race. According
to the apostolic writers, Jesus is the world's Redeemer, He was
manifested to take away sin. He is the Lamb of God that taketh away
the sin of the world. The vast and awful fact that broke the apostles'
hearts and sent them out into the world to baptize the nations into
His name, was the fact which Paul was all the time asserting, "He died
for our sins."
No one can read the New Testament without seeing that its central and
most conspicuous fact is the death of Jesus. Take, for instance, the
gospels, and you will find that over one-quarter of their pages are
devoted to the story of His death. Very strange is this indeed, if
Jesus was nothing but an illustrious teacher. A thousand interesting
events of His career are passed over, a thousand discourses are never
mentioned, in order that there may be abundant room for the telling of
His death. Or take the letters which make up the last half of the New
Testament; in these letters there is scarcely a quotation from the
lips of Jesus. Strange indeed is this if Jesus is only the world's
greatest teacher. The letters seem to ignore that He was a teacher or
reformer, but every letter is soaked in the pathos of His death. There
must be a deep and providential reason for all this. The character of
the gospels and the letters must have been due to something that Jesus
said or that the Holy Spirit inbreathed. A study of the New Testament
will convince us that Jesus had trained His disciples to see in His
sufferings and death the climax of God's crowning revelation to the
world. The key-note of the whole gospel story is struck by John the
Baptist in his bold declaration, "Behold the Lamb of God which taketh
away the sin of the world." In that declaration there was a reference
to His death, for the "lamb" in Palestine lived only to be slain. As
soon as Jesus began His public career He began to refer in enigmatic
phrases to His death. He did not declare His death openly, but the
thought of it was wrapt up inside of all He said. Nicodemus comes to
Him at night to have a talk with Him about His work, and among other
things, Jesus says, "As Moses lifted up the serpent in the wilderness
so shall the Son of man be lifted up." Nicodemus did not know what He
meant--we know. He goes into the temple and drives out the men who
have made it a den of thieves, and when an angry mob surrounds Him He
calmly says, "Destroy this temple, and in three days I will raise it
up." They did not know what He meant--we know. He goes into the city
of Capernaum, and is surrounded by a great crowd who seem to be eager
to know the way of life. He begins to talk to them about the bread
that comes down from heaven, and among other things He says, "The
bread which I will give is my flesh, which I will give for the life
of the world." They did not understand what He said--we understand it
now. One day in the city of Jerusalem He utters a great discourse
upon the good shepherd. "I am the good shepherd," He says; "the good
shepherd giveth his life for the sheep." They did not understand
Him--we do. In the last week of His earthly life it was reported that
a company of Greeks had come to see Him. He falls at once into a
thoughtful mood, and when at last He speaks it is to say that "I, if I
be lifted up, will draw all men unto me." The men standing by did not
understand what He said--we understand. All along His journey, from
the Jordan to the cross, He dropt such expressions as this: "I have
a baptism to be baptized with; and how am I straitened till it be
accomplished." Men did not know what He was saying--it is all clear
now.
But while He did not talk openly to the world about His death, He did
not hesitate to speak about it to His nearest friends. As soon as He
found a man willing to confess that He was indeed the world's Messiah,
the Son of the living God, He began to initiate His disciples into the
deeper mysteries of His mission. "From that time," Matthew says, "he
began to show, to unfold, to set forth the fact that he must suffer
many things and be killed." Peter tried to check Him in this
disclosure, but Jesus could not be checked. It is surprising how many
times it is stated in the gospels that Jesus told His disciples
He must be killed. Matthew says that while they were traveling in
Galilee, on a certain day when the disciples were much elated over the
marvelous things which He was doing, He took them aside and said
"Let these words sink into your ears: I am going to Jerusalem to be
killed." Later on, when they were going through Perea, Jesus took them
aside and said, "The Son of man must suffer many things, and at last
be put to death." On nearing Jerusalem His disciples became impatient
for a disclosure of His power and glory. He began to tell them about
the grace of humility. "The Son of man," He said, "is come, not to be
ministered unto, but to minister, and to give his life a ransom
for many." On the last Tuesday of His earthly life He sat with His
disciples on the slope of the Mount of Olives, and in the midst of His
high and solemn teaching He said, "It is only two days now until I
shall be crucified." And on the last Thursday of His life, on the
evening of His betrayal, He took His disciples into an upper room, and
taking the bread and blessing it, He gave it to these men, saying,
"This is my body which is given for you." Likewise after supper He
took the cup, and when He had blest it gave it to them, saying, "This
is my blood of the covenant which is shed for you and for many for the
remission of sins. Do this in remembrance of me." It would seem
from this that the one thing which Jesus was desirous that all His
followers should remember was the fact that He had laid down His life
for them. One can not read the gospels without feeling that he is
being borne steadily and irresistibly toward the cross.
When we get out of the gospels into the epistles we find ourselves
face to face with the same tragic and glorious fact. Peter's first
letter is not a theological treatise. He is not writing a dissertation
on the person of Christ, or attempting to give any interpretation of
the death of Jesus; he is dealing with very practical matters. He
exhorts the Christians who are discouraged and downhearted to hold up
their heads and to be brave. It is interesting to see how again
and again he puts the cross behind them in order to keep them from
slipping back. "Endure," he says, "because Christ suffered for us.
Who his own self bore our sins in his own body on the tree." The
Christians of that day had been overtaken by furious persecution.
They were suffering all sorts of hardships and disappointments. But
"suffer," he says, "because Christ has once suffered for sins, the
just for the unjust, that he might bring us to God." Certainly the
gospel, according to St. Peter, was: Christ died for our sins.
Read the first letter of St. John, and everywhere it breathes the
same spirit which we have found in the gospels and in St. Peter. John
punctuates almost every paragraph with some reference to the cross.
In the first chapter he is talking about sin. "The blood of Jesus
Christ," he says, "cleanses us from all sins." In the second chapter
he is talking about forgiveness, and this leads him to think at once
of Jesus Christ, the righteous, "who is the propitiation for our sins,
and not for ours only but for the sins of the whole world." In the
third chapter he is talking about brotherly love. He is urging the
members of the Church to lay down their lives, one for another,
"Hereby perceive we the love of God, because he laid down his life for
us." In the fourth chapter he tells of the great mystery of Christ's
love: "Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins." To the beloved
disciple evidently the great fact of the Christian revelation is that
Christ died for our sins.
But it is in the letters of Paul that we find the fullest and most
emphatic assertion of this transcendent fact. It will not be possible
for me to quote to you even a half of what he said on the subject. If
you should cut out of his letters all the references to the cross, you
would leave his letters in tatters. Listen to him as he talks to his
converts in Corinth: "First of all I delivered unto you that which
I also received, how that Christ died for our sins." That was the
foremost fact, to be stated in every letter and to be unfolded in
every sermon. To Saul of Tarsus, Jesus is not an illustrious Rabbi
whose sentences are to be treasured up and repeated to listening
congregations; He is everywhere and always the world's Redeemer.
And throughout all of Paul's epistles one hears the same jubilant,
triumphant declaration, "I live by the faith of the Son of God, who
loved me and gave himself for me."
Let us now turn to the last book of the New Testament, the Book of
the Revelation. What does this prophet on the Isle of Patmos see and
hear, as he looks out into future ages and coming worlds? The book
begins with a doxology: "Unto him that loved us, and washed us from
our sins in his own blood, to him be glory and dominion forever and
ever." John looks, and beholds a great company of the redeemed. He
asks who these are, and the reply comes back, "These are they who have
washed their robes and made them white in the blood of the Lamb." He
listens, and the song that goes up from the throats of the redeemed
is, "Worthy art thou to take the book, and to open the seals thereof;
for thou wast slain and didst purchase us for God with thy blood."
At the center of the great vision which bursts upon the soul of the
exiled apostle, there is a Lamb that was slain. Whatever we may think
of Jesus of Nazareth, there is no question concerning what the men who
wrote the New Testament thought. To the men who wrote the book, Jesus
was not a Socrates or a Seneca, a Martin Luther or an Abraham Lincoln.
His life was not an incident in the process of evolution, His death
was not an episode in the dark and dreadful tragedy of human history.
His life is God's. greatest gift to men, His death is the climax and
the crowning revelation of the heart of the eternal. You can not open
the New Testament anywhere without the idea flying into your face,
"Christ died for our sins."
How different all this is from the atmosphere of the modern Church.
When you go into the average church to-day, what great idea meets you?
Do you find yourselves face to face with the fact that Christ died
for our sins? I do not think you will often hear that great truth
preached. In all probability you will hear a sermon dealing with the
domestic graces, or with business obligations, or with political
duties and complications. You may hear a sermon on city missions, or
on foreign missions; you may hear a man dealing with some great evil,
or pointing out some alarming danger, or discussing some interesting
social problem, or urging upon men's consciences the performance of
some duty. It is not often in these modern days that you will hear
a sermon dealing with the thought that set the apostles blazing and
turned the world upside down. And right there, I think, lies one of
the causes of the weaknesses of the modern Church. We have been so
busy attending to the things that ought to be done, we have had no
time to feed the springs that keep alive these mighty hopes which make
us Christian men. What is the secret of the strength of the Roman
Catholic Church? How is it that she pursues her conquering way, in
spite of stupidities and blunders that would have killed any other
institution? I know the explanations that are usually offered, but it
seems to me they are far from adequate. Somebody says, But the Roman
Catholic Church does not hold any but the ignorant. That is not true.
It may be true of certain localities in America, but it is not true of
the nations across the sea. In Europe she holds entire nations in the
hollow of her hand; not only the ignorant, but the learned; not only
the low, but the high; not only the rude, but the cultured, the noble,
and the mighty. It will not do to say that the Roman Catholic Church
holds nobody but the ignorant. But even if it were true, it would
still be interesting to ascertain how she exercises such an influence
over the minds and hearts of ignorant people--for ignorant people are
the hardest of all to hold. When you say that the Church can hold
ignorant men, you are giving her the very highest compliment, for
you are acknowledging that she is in the possession of a power which
demands an explanation. The very fact that she is able to bring out
such hosts of wage-earning men and women in the early hours of Sunday
morning, men and women who have worked hard through the week, and many
of them far into the night, but who are willing on the Lord's Day to
wend their way to the house of God and engage in religious worship,
is a phenomenon which is worth thinking about. How does the Roman
Catholic Church do it? Somebody says she does it all by appealing to
men's fears, she scares men into penitence and devotion. Do you think
that that is a fair explanation? I do not think so. I can conceive how
she might frighten people for one generation, or for two, but I can
not conceive how she could frighten a dozen generations. One would
suppose that the spell would wear off by and by. There is a deeper
explanation than that The explanation is to be found in the spiritual
nature of man. The Roman Catholic leaders, notwithstanding their
blunders and their awful sins, have always seen that the central fact
of the Christian revelation is the death of Jesus, and around that
fact they have organized all their worship. Roman Catholics go to
mass; what is the mass? It is the celebration of the Lord's Supper.
What is the Lord's Supper? It is the ceremony that proclaims our
Lord's death until He comes. The hosts of worshipers that fill our
streets in the early Sunday morning hours are not going to church to
hear some man discuss an interesting problem, nor are they going to
listen to a few singers sing; they are going to celebrate once
more the death of the Savior of the world. In all her cathedrals
Catholicism places the stations of the cross, that they may tell to
the eye the story of the stages of His dying. On all her altars she
keeps the crucifix. Before the eyes of every faithful Catholic that
crucifix is held until his eyes close in death. A Catholic goes out of
the world thinking of Jesus crucified. So long as a Church holds on to
that great fact, she will have a grip on human minds and hearts that
can not be broken. The cross, as St. Paul said, a stumbling-block
to the Jews and foolishness to the Greeks, is the power of God unto
salvation to every one that believes. The Catholic Church has picked
up the fact of Jesus' death and held it aloft like a burning torch.
Around the torch she has thrown all sorts of dark philosophies, but
through the philosophies the light has streamed into the hearts and
homes of millions of God's children.
Protestantism has prospered just in proportion as she has kept the
cross at the forefront of all her preaching. The missionaries bring
back the same report from every field, that it is the story of Jesus'
death that opens the hearts of the pagan world. Every now and then a
denomination has started, determined to get rid of the cross of Jesus,
or at least to pay scant attention to it, and in every case these
denominations have been at the end of the third or fourth generation
either decaying or dead. There is no interpretation of the Christian
religion that has in it redeeming power which ignores or belittles the
death of Christ.
If Protestantism to-day is not doing what it ought to do, and is
manifesting symptoms which are alarming to Christian leaders, it is
because she has in these recent years been engaged so largely in
practical duties as to forget to drink inspiration from the great
doctrines which must forever furnish life and strength and hope.
If you will allow me to prophesy this morning, I predict that the
preaching of the next fifty years will be far more doctrinal than the
preaching of the last fifty years has been. I imagine some of you will
shudder at that. You say you do not like doctrinal preaching, you want
preaching that is practical. Well, pray, what is practical preaching?
Practical preaching is preaching that accomplishes the object for
which preaching is done, and the primary object of all Christian
preaching is to reconcile men to God. The experience of 1900 years
proves that it is only doctrinal preaching that reconciles the heart
to God. If, then, you really want practical preaching, the only
preaching that is deserving the name is preaching that deals with the
great Christian doctrines. But somebody says, I do not like doctrinal
preaching. A great many people have said that within recent years. I
do not believe they mean what they say. They are not expressing with
accuracy what is in their mind. They do like doctrinal preaching if
they are intelligent, faithful Christians, for doctrinal preaching is
bread to hearts that have been born again. When people say they do
not like doctrinal preaching, they often mean that they do not like
preaching which belongs to the eighteenth or seventeenth or sixteenth
centuries. They are not to be blamed for this. There is nothing that
gets stale so soon as preaching. We can not live upon the preaching
of a bygone age. If preachers bring out the interpretations and
phraseology which were current a hundred years ago, people must of
necessity say, "Oh, please do not give us that, we do not like such
doctrinal preaching." But doctrinal preaching need not be antiquated
or belated, it may be fresh, it may be couched in the language in
which men were born, it may use for its illustrations the images and
figures and analogies which are uppermost in men's imagination. And
whenever it does this there is no preaching which is so thrilling
and uplifting and mighty as the preaching which deals with the great
fundamental doctrines.
In one sense, the Christian religion never changes, in another sense
it is changing all the time. The facts of Christianity never change,
the interpretations of those facts alter from age to age. It is with
religion as it is with, the stars, the stars never change. They move
in their orbits in our night sky as they moved in the night sky of
Abraham when he left his old Chaldean home. The constellations were
the same at the opening of our century as they were when David watched
his flocks on the old Judean hills. But the interpretations of the
stars have always changed, must always change. Pick up the old charts
which the astrologers made and compare them with the charts of
astronomers of our day. How vast the difference! Listen to our
astronomers talk about the magnitudes and disunites and composition of
the stars, and compare with their story that which was written in
the astronomy of a few centuries ago. The stellar universe has not
changed, but men's conceptions have changed amazingly. The facts of
the human body do not change. Our heart beats as the heart of Homer
beat, our blood flows as the blood of Julius Caesar flowed, our
muscles and nerves live and die as the nerves and muscles have lived
and died in the bodies of men in all the generations--and yet, how the
theories of medicine have been altered from time to time. A doctor
does not want to hear a medical lecturer speak who persists in using
the phraseology and conceptions which were accepted by the medical
science of fifty years ago. Conceptions become too narrow to fit the
growing mind of the world, and when once outgrown they must be thrown
aside. As it is in science, so it is in religion. The facts of
Christianity never change, they are fixt stars in the firmament of
moral truth. Forever and forever it will be true that Christ died for
our sins, but the interpretations of this fact must be determined by
the intelligence of the age. Men will never be content with simple
facts, they must go behind them to find out an explanation of them.
Man is a rational being, he must think, he will not sit down calmly in
front of a fact and be content with looking it in the face, he will
go behind it and ask how came it to be and what are its relations to
other facts. That is what man has always been doing with the facts of
the Christian revelation, he has been going behind them and bringing
out interpretations which will account for them. The interpretations
are good for a little while, and then they are outgrown and cast
aside.
A good illustration of the progressive nature of theology is found in
the doctrine of the atonement. All of the apostles taught distinctly
that Christ died for our sins. The early Christians did not attempt to
go behind that fact, but by and by men began to attempt explanations.
In the second century a man by the name of Irenaeus seized upon the
word "ransom" in the sentence, "The Son of man is come to give his
life a ransom for many," and found in that word "ransom" the key-word
of the whole problem. The explanation of Irenaeus was taken up in the
third century by a distinguished preacher, Origen. And in the fourth
century the teaching of Origen was elaborated by Gregory of Nyssa.
According to the interpretation of these men, Jesus was the price paid
for the redemption of men. Paul frequently used the word redemption,
and the word had definite meanings to people who lived in the first
four centuries of the Christian era. If Christ was indeed a ransom,
the question naturally arose, who paid the price? The answer was, God.
A ransom must be paid to somebody--to whom was this ransom paid? The
answer was, the devil. According to Origen and to Gregory, God paid
the devil the life of Jesus in order that the devil might let humanity
go free. The devil, by deceit, had tricked man, and man had become his
slave--God now plays a trick upon the devil, and by offering him the
life of Jesus, secures the release of man. That was the interpretation
held by many theologians for almost a thousand years, but in the
eleventh century there arose a man who was not satisfied with the
old interpretation. The world had outgrown it. To many it seemed
ridiculous, to some it seemed blasphemous. There was an Italian by the
name of Anselm who was an earnest student of the Scriptures, and he
seized upon the word "debt" as the key-word of the problem. He wrote
a book, one of the epoch-making books of Christendom, which he called
"_Cur Deus Homo_." In this book Anselm elaborated his interpretation
of the reconciliation. "Sin," he said, "is debt, and sin against an
infinite being is an infinite debt. A finite being can not pay an
infinite debt, hence an infinite being must become man in order that
the debt may be paid. The Son of God, therefore, assumes the form of
man, and by his sufferings on the cross pays the debt which allows
humanity to go free." The interpretation was an advance upon that of
Origen and Gregory, but it was not final. It was repudiated by men of
the twelfth and thirteenth centuries, and finally, in the day of the
Reformation, it was either modified or cast away altogether.
Martin Luther, Calvin, and the other reformers seized upon the
word "propitiation," and made that the starting-point of their
interpretation. According to these men, God is a great governor and
man has broken the divine law--transgressors must be punished--if the
man who breaks the law is not punished, somebody else must be punished
in his stead. The Son of God, therefore, comes to earth to suffer in
His person the punishment that rightly belongs to sinners. He is not
guilty, but the sins of humanity are imputed to Him, and God wreaks
upon Him the penalty which rightfully should have fallen on the heads
of sinners. That is known as "the penal substitution theory."
It was not altogether satisfactory, many men revolted from it, and in
the seventeenth century a Dutchman, Hugo Grotius, a lawyer, brought
forth another interpretation, which is known in theology as "the
governmental theory." He would not admit that Christ was punished.
His sufferings were not penal, but illustrative. "God is the moral
governor," said Grotius, "his government must be maintained, law can
not be broken with impunity. Unless sin is punished the dignity of
God's government would be destroyed. Therefore, that man may see how
hot is God's displeasure against sin, Christ comes into the world and
suffers the consequences of the transgressions of the race. The cross
is an exhibition of what God thinks of sin." That governmental theory
was carried into England and became the established doctrine of the
English Church for almost three hundred years. It was carried across
the ocean and became the dominant theory in the New Haven school of
theologians, as represented by Jonathan Edwards, Dwight, and Taylor.
The Princeton school of theology still clung to the penal substitution
theory, and it was the clashing of the New Haven school and the
Princeton school which caused such a commotion in the Presbyterian
Church of sixty years ago. They are antiquated. They are too little.
They seem mechanical, artificial, trivial. We can say of the
governmental theory what Dr. Hodge said, "It degrades the work of
Christ to the level of a governmental contrivance." If I should
attempt to preach to you the governmental theory as it was preached by
theologians fifty years ago, you would not be interested in it There
is nothing in you that would respond to it. You would simply say, "I
do not like doctrinal preaching." Or if I should go back and take up
the penal substitution theory in all its nakedness and hideousness,
and attempt to give it to you as the correct interpretation of the
gospel, you would rise up in open rebellion and say, "We will not
listen to such preaching." If I should go back and take up the
Anselmic theory and attempt to show how an infinite debt must be paid
by infinite suffering, you would say: "Stop, you are converting God
into a Shylock, who is demanding His pound of flesh. We prefer to
think of Him as our heavenly Father." If I should go further back and
take up the old ransom theory of Origen and Gregory, I suspect
that some of you would want to laugh. You could not accept an
interpretation which represents God as playing a trick upon Satan in
order to get humanity out of his grasp. No, those theories have all
been outgrown. We have come out into larger and grander times. We have
higher conceptions of the Almighty than the ancients ever had. We see
far deeper into the Christian revelation than Martin Luther or John
Calvin ever saw. These old interpretations are simply husks, and men
and women will not listen to the preaching of them. If, now and then,
a belated preacher attempts to preach them, the people say, "If that
is doctrinal preaching, please give us something practical."
And so the Church is to-day slowly working out a new interpretation of
the great fact that Christ died for our sins. The interpretation has
not yet been completed, and will not be for many years. I should like
this morning simply to outline in a general way some of the more
prominent features of the new interpretation. The Holy Ghost is at
work. He is taking the things of Christ and showing them unto us. The
interpretation of the reconciliation of the future will be superior in
every point to any of the interpretations of the past.
The new interpretation is going to be simple, straightforward, and
natural. The death of Christ is not going to be made something
artificial, mechanical, or theatrical. It is going to be the natural
conception of the outflowing life of God.
The new interpretation is going to start from the Fatherhood of
God. The old theories were all born in the counting-room, or the
court-house. Jesus went into the house to find His illustrations
for the conduct of the heavenly Father. He never went into the
court-house, nor can we go there for analogies with which to image
forth His dealings with our race. It was His custom to say, "If you,
being evil, know how to give good gifts unto your children, how much
more shall your Father which is in heaven give good things to them
that ask him."
The new interpretation is going to be comprehensive. It is going to be
built, not on a single metaphor, but on everything that Jesus and
the apostles said. Right there is where the old interpretations went
astray. They seized upon one figure of speech and made that the
determining factor in the entire interpretation. Jesus said many
things, and so did His apostles, and all of them must contribute to
the final interpretation.
Two things are to be hereafter made very clear: The first is that God
reveals Himself in Jesus Christ. The old views were always losing
sight of that great fact. There was always a dualism between God and
Christ. I remember what my conception was when I was a boy. I thought
that God was a strict and solemn and awful king, who was very angry
because men had broken His law. He was just, and His justice had
no mercy in it. Christ, His Son, was much better-natured and more
compassionate, and He came forth into our world to suffer upon the
cross that God's justice might relax a little, and His heart be opened
to forgive our race. I supposed that that was the teaching of the
New Testament, it certainly was the teaching of the hymns in the
hymn-book, if not of the preachers. And when I became a young man,
I supposed that that was the teaching of the Christian religion. My
heart rebelled against it. I would not accept it. I became an infidel.
A man can not accept an interpretation of God that does not appeal to
the best that is in him. No man can accept a doctrine that darkens his
moral sense, or that confuses the distinction between right and wrong.
I would not accept the old interpretation because my soul rose in
revolt against it. I shall never forget how, one evening in his study,
a minister, who had outgrown the old traditions, explained to me
the meaning of the reconciliation. He assured me that God is love,
invisible, eternal. Christ, His Son, is also love. In becoming at
one with the Son we become at one with the Father. This is the
at-one-ment. And when that truth broke upon me my heart began to sing:
Just as I am--Thy love unknown
Hath broken every barrier down;
Now, to be Thine, yea, Thine alone,
O Lamb of God, I come!
I wonder in telling this if I have not spoken the experience of many
of you this morning. It is impossible to love God if we feel that He
is stern and despotic, and must be appeased by the sufferings of an
innocent man. The New Testament nowhere lends any support to that
idea. Everywhere the New Testament assures us that God is the lover
of men, that He initiates the movement for man's redemption. "God so
loved the world that he gave his only begotten Son...." "Herein is
love: not that we loved God, but that he loved us." "God commendeth
his love toward us, in that, while we were yet sinners, Christ died
for us." "The Father spared not his own Son, but delivered him up for
us all." "He that hath seen me hath seen the Father." "I and my Father
are one." These are only a few of the passages in which we are told
that God is our Savior. When an old Scotchman once heard the text
announced, "God so loved the world that he gave his only begotten
Son," he exclaimed, "Oh, that was love indeed! I could have given
myself, but I never could have given my boy." This, then, is the very
highest love of which it is possible for the human mind to think: the
love of a father that surrenders his son to sufferings and death.
And this brings us to the second great truth which is outgrowing
increasingly clear in the consciousness of the Church. The death of
Jesus is the revelation of an experience in the heart of God. God is
the sin-bearer of the world. He bears our sins on His mind and heart.
There are three conceptions of God: the savage, the pagan, and the
Christian. God, according to the savage conception, is vengeful, and
capricious, and vindictive. He is a great savage hidden in the sky. We
have all outgrown that. According to the pagan idea, He is indifferent
to the wants and woes of men. He does not care for men. He is not
interested in them. He does not sympathize with them. He does not
suffer over their griefs. He does not feel pain or sorrow. I am afraid
that many of us have never gotten beyond the pagan conception of the
Almighty. But according to the Christian conception, God suffers.
He feels, and because He feels, He sympathizes, and because He
sympathizes, He suffers. He feels both pain and grief. He carries a
wound in His heart. We men and women sometimes feel burdened because
of the sin we see around us; shall not the heavenly Father be as
sensitive and responsive as we men? But somebody says that God can
not be happy then. Of course he can not be happy. Happiness is not an
adjective to apply to God. Happy is a word that belongs to children.
Children are happy, grown people never are. One can be happy when the
birds are singing and the dew is on the grass, and there is no cloud
in all the sky, and the crape has not yet hung at the door. But after
we have passed over the days of childhood, there is happiness no
longer. Some of us have lived too long and borne too much ever to be
happy any more. But it is possible for us to be blest. We may pass
into the very blessedness of God. The highest form of blessedness is
suffering for those we love, and shall not the Father of all men have
in His own eternal heart that experience which we confess to be the
highest form of blessedness? This is the truth which is dawning like a
new revelation on the Church: the humanity of God. It is revealed in
the New Testament, but as yet we have only begun to take it in. God
is like us men. We are like Him. We are made in His image. We are His
children, and He is our Father. If we are His children, then we are
His heirs, and joint heirs with Christ. Not only our joys, but our
sorrows also, are intimations and suggestions of experiences in the
infinite heart of the Eternal.
MORGAN
THE PERFECT IDEAL OF LIFE
BIOGRAPHICAL NOTE
George Campbell Morgan, Congregational divine and preacher, was born
in Tetbury, Gloucestershire, England, in 1863, and was educated at the
Douglas School, Cheltenham. He worked as a lay-mission preacher for
the two years ending 1888, and was ordained to the ministry in the
following year, when he took charge of the Congregational Church
at Stones, Staffordshire. After occupying the pulpit in several
pastorates, in 1904 he became pastor of the Westminster Congregational
Chapel, Buckingham Gate, London, a position which he still occupies.
Besides being highly successful as a pulpit orator, Dr. Morgan has
published many works of a religious character, among which may be
enumerated: "Discipleship"; "The Hidden Years of Nazareth"; "Life's
Problems"; "The Ten Commandments." His last work, "The Christ of
To-day," has passed through several editions.
MORGAN
Born in 1863
THE PERFECT IDEAL OF LIFE
_Jesus therefore said, When ye have lifted up the son of man, then
shall ye know that I am he, and that I do nothing of myself, but as
the Father taught me, I speak these things. And he that sent me is
with me; he hath not left me alone; for I do always the things that
are pleasing to him. As he spake these things, many believed on
him_.--John viii., 28-30.
The Master, you will see, in this verse lays before us three things.
First of all, He gives us the perfect ideal of human life in a short
phrase, and that comes at the end, "the things that please him." Those
are the things that create perfect human life, living in the realm of
which man realizes perfectly all the possibilities of his wondrous
being--"the things that please him." So I say, in this phrase, the
Master reveals to us the perfect ideal of our lives. Then, in the
second place, the Master lays claim--one of the most stupendous claims
that He ever made--that He utterly, absolutely, realizes that ideal.
He says, "I do always the things that please him." And then, thirdly,
we have the revelation of the secret by which He has been able to
realize the ideal, to make the abstract concrete, to bring down the
fair vision of divine purpose to the level of actual human life and
experience, and the secret is declared in the opening words: "He that
sent me is with me; my Father hath not left me alone."
The perfect ideal for my life, then, is that I live always in the
realm of the things that please God; and the secret by which I may do
so is here unfolded--by living in perpetual, unbroken communion with
God: communion with which I do not permit anything to interfere. Then
it shall be possible for me to pass into this high realm of actual
realization.
It is important that we should remind ourselves in a few sentences
that the Lord has indeed stated the highest possible ideal for human
life in these words: "The things that please him." Oh, the godlessness
of men! The godlessness that is to be found on every hand! The
godlessness of the men and women that are called by the name of God!
How tragic, how sad, how awful it is! because godlessness is always
not merely an act of rebellion against God, but a falling-short in our
own lives of their highest and most glorious possibilities.
Here is my life. Now, the highest realm for me is the realm where all
my thoughts, and all my deeds, and all my methods, and everything in
my life please God. That is the highest realm, because God only knows
what I am; only perfectly understands the possibilities of my nature,
and all the great reaches of my being. You remember those lines that
Tennyson sang--very beautifully, I always think:
Flower in the crannied wall,
I pluck you out of the crannies;--
Hold you here, root and all, in my hand,
Little Flower--but if I could understand
What you art, root and all, and all in all,
I should know what God and man is.
Beautiful confession! Absolutely true. I hold that flower in my hand,
and I look at it, flower and leaves and stem and root. I can botanize
it, and then I tear it to pieces--that is what the botanist mostly
does--and you put some part of it there, and some part of it there,
and some part of it there. There is the root, there the stem, and
there are the leaves, and there is everything; but where is the
flower? Gone. How did it go? When did it go? Why, when you ruthlessly
tore it to bits. But how did you destroy it? You interfered with the
principle that made it what it was--you interfered with the principle
of life. What is life? No man can tell you. "If I could but know what
you are, little flower, root and all, and all in all," I would know
what life is, what God is, what man is. I can not.
Now, if you lift that little parable of the flower into the highest
realm of animal life, and speak of yourself--we don't know ourselves;
down in my nature there are reaches that I have not fathomed yet. They
are coming up every day. What a blest thing it is to have the Master
at hand, to hand them over to Him as they come up, and say, "Lord,
here is another piece of Thy territory; govern it; I don't know
anything about it." But there is the business. I don't know myself,
but God knows me, understands all the complex relationships of my
life, knows how matter affects mind, and physical and mental and
spiritual are blended in one in the high ideal of humanity. Oh,
remember, man is the crowning and most glorious work of God of which
we know anything as yet. And God only knows man.
But here is a Man that stands amid His enemies, and He looks out upon
His enemies, and He says, "I do the things that please him"--not "I
teach them," not "I dream them," not "I have seen them in a fair
vision," but "I do them." There never was a bigger claim from the lips
of the Master than that: "I do always the things that please him."
You would not thank me to insult your Christian experience, upon
whatever level you live it, by attempting to define that statement
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