Expositions of Holy Scripture Volume IV Part 33

And so in all these ways, and in many others that I need not now touch upon, Scripture lays it down as a rule that life in the highest region, like life in the lowest, is marked by continual growth. It is so in regard to all other things. Continuity in any kind of practice gives increasing power in the art. The artisan, the blacksmith with his hammer, the skilled artificer at his trade, the student at his subject, the good man in his course of life, and the bad man in his, do equally show that use becomes second nature. And so, in pa.s.sing, let me say what incalculable importance there is in our getting habit, with all its mystical power to mould life, on the side of righteousness, and of becoming accustomed to do good, and so being unfamiliar with evil.

Let me remind you, too, how this intention of continuous growth is marked by the gifts that are bestowed upon us in Jesus Christ. He gives us--and it is by no means the least of the gifts that He bestows--an absolutely unattainable aim as the object of our efforts.

For He bids us not only be 'perfect, as our Father in Heaven is perfect,' but He bids us be entirely conformed to His own Self. The misery of men is that they pursue aims so narrow and so shabby that they can be attained, and are therefore left behind, to sink hull down on the backward horizon. But to have before us an aim which is absolutely unreachable, instead of being, as ignorant people say, an occasion of despair and of idleness, is, on the contrary, the very salt of life. It keeps us young, it makes hope immortal, it emanc.i.p.ates from lower pursuits, it diminishes the weight of sorrows, it administers an anaesthetic to every pain. If you want to keep life fresh, seek for that which you can never fully find.

Christ gives us infinite powers to reach that unattainable aim, for He gives us access to all His own fullness, and there is more in His storehouses than we can ever take, not to say more than we can ever hope to exhaust. And therefore, because of the aim that is set before us, and because of the powers that are bestowed upon us to reach it, there is stamped upon every Christian life unmistakably as G.o.d's purpose and ideal concerning it, that it should for ever and for ever be growing nearer and nearer, as some ascending spiral that ever circles closer and closer, and yet never absolutely unites with the great central Perfection which is Himself.

So, brethren, for every one of us, if we are Christian people at all, 'this is the will of G.o.d, even your perfection.'

II. Consider the sad contrast of too many Christian lives.

I would not speak in terms that might seem to be reproach and scolding. The matter is far too serious, the disease far too widespread, to need or to warrant any exaggeration. But, dear brethren, there are many so-called and, in a fashion, really Christian people to whom Christ and His work are mainly, if not exclusively, the means of escaping the consequences of sin--a kind of 'fire-escape.'

And to very many it comes as a new thought, in so far as their practical lives are concerned, that these ought to be lives of steadily increasing deliverance from the love and the power of sin, and steadily increasing appropriation and manifestation of Christ's granted righteousness. There are, I think, many of us from whom the very notion of progress has faded away. I am sure there are some of us who were a great deal farther on on the path of the Christian life years ago, when we first felt that Christ was anything to us, than we are to-day. 'When for the time ye ought to be teachers, ye have need that one teach you which be the first principles of the oracles of G.o.d.'

There is an old saying of one of the prophets that a child would die a hundred years old, which in a very sad sense is true about very many folk within the pale of the Christian Church who are seventy-year-old babes still, and will die so. Suns 'growing brighter and brighter until the noonday!' Ah! there are many of us who are a great deal more like those strange variable stars that sometimes burst out in the heavens into a great blaze, that brings them up to the brightness of stars of the first magnitude, for a day or two; and then they dwindle until they become little specks of light that the telescope can hardly see.

And there are hosts of us who are instances, if not of arrested, at any rate of unsymmetrical, development. The head, perhaps, is cultivated; the intellectual apprehension of Christianity increases, while the emotional, and the moral, and the practical part of it are all neglected. Or the converse may be the case; and we may be full of gush and of good emotion, and of fervour when we come to worship or to pray, and our lives may not be a hair the better for it all. Or there may be a disproportion because of an exclusive attention to conduct and the practical side of Christianity, while the rational side of it, which should be the basis of all, and the emotional side of it, which should be the driving power of all, are comparatively neglected.

So, dear brethren! what with interruptions, what with growing by fits and starts, and long, dreary winters like the Arctic winters, coming in between the two or three days of rapid, and therefore brief and unwholesome, development, we must all, I think, take to heart the condemnation suggested by this text when we compare the reality of our lives with the divine intention concerning them. Let us ask ourselves, 'Have I more command over myself than I had twenty years ago? Do I live nearer Jesus Christ today than I did yesterday? Have I more of His Spirit in me? Am I growing? Would the people that know me best say that I am growing in the grace and knowledge of my Lord and Saviour?'

Astronomers tell us that there are dark suns, that have burnt themselves out, and are wandering unseen through the skies. I wonder if there are any extinguished suns of that sort listening to me at this moment.

III. How the divine purpose concerning us may be realised by us.

Now the _Alpha_ and the _Omega_ of this, the one means which includes all other, is laid down by Jesus Christ Himself in another metaphor when He said, 'Abide in Me, and I in you; so shall ye bring forth much fruit.' Our path will brighten, not because of any radiance in ourselves, but in proportion as we draw nearer and nearer to the Fountain of heavenly radiance.

The planets that move round the sun, further away than we are on earth, get less of its light and heat; and those that circle around it within the limits of our orbit, get proportionately more. The nearer we are to Him, the more we shall shine. The sun shines by its own light, drawn indeed from the shrinkage of its ma.s.s, so that it gives away its very life in warming and illuminating its subject-worlds. But we shine only by reflected light, and therefore the nearer we keep to Him the more shall we be radiant.

That keeping in touch with Jesus Christ is mainly to be secured by the direction of thought, and love, and trust to Him. If we follow close upon Him we shall not walk in darkness. It is to be secured and maintained very largely by what I am afraid is much neglected by Christian people of all sorts nowadays, and that is the devotional use of their Bibles. That is the food by which we grow. It is to be secured and maintained still more largely by that which I, again, am afraid is but very imperfectly attained to by Christian people now, and that is, the habit of prayer. It is to be secured and maintained, again, by the honest conforming of our lives, day by day, to the present amount of our knowledge of Him and of His will. Whosoever will make all his life the manifestation of his belief, and turn all his creed into principles of action, will grow both in the comprehensiveness, and in the depths of his Christian character. 'Ye are the light in the Lord.' Keep in Him, and you will become brighter and brighter. So shall we 'go from strength to strength, till we appear before G.o.d in Zion.'

IV. Lastly, what brighter rising will follow the earthly setting?

My second text comes in here. Beauty, intellect, power, goodness; all go down into the dark. The sun sets, and there is left a sad and fading glow in the darkening pensive sky, which may recall the vanished light for a little while to a few faithful hearts, but steadily pa.s.ses into the ashen grey of forgetfulness.

But 'then shall the righteous blaze forth like the sun, in their Heavenly Father's kingdom.' The momentary setting is but apparent. And ere it is well accomplished, a new sun swims into the 'ampler ether, the diviner air' of that future life, 'and with new spangled beams, flames in the forehead of the morning sky.'

The reason for that inherent brightness suggested in our second text is that the soul of the righteous man pa.s.ses from earth into a region out of which we 'gather all things that offend, and them that do iniquity.' There are other reasons for it, but that is the one which our Lord dwells on. Or, to put it into modern scientific language, environment corresponds to character. So, when the clouds have rolled away, and no more mists from the undrained swamps of selfishness and sin and animal nature rise up to hide the radiance, there shall be a fuller flood of light poured from the re-created sun.

That brightness thus promised has for its highest and most blessed character that it is conformity to the Lord Himself. For, as you may remember, the last use of this emblem that we find in Scripture refers not to the servant but to the Master, whom His beloved disciple in Apocalyptic vision saw, with His 'countenance as the sun shining in his strength.' Thus 'we shall be like Him, for we shall see Him as He is.' And therefore that radiance of the sainted dead is progressive, too. For it has an infinite fulness to draw upon, and the soul that is joined to Jesus Christ, and derives its l.u.s.tre from Him, cannot die until it has outgrown Jesus and emptied G.o.d. The sun will one day be a dark, cold ball. We shall outlast it.

But, brethren, remember that it is only those who here on earth have progressively appropriated the brightness that Christ bestows who have a right to reckon on that better rising. It is contrary to all probability to believe that the pa.s.sage from life can change the ingrained direction and set of a man's nature. We know nothing that warrants us in affirming that death can revolutionise character. Do not trust your future to such a dim peradventure. Here is a plain truth. They who on earth are as 'the shining light that shineth more and more unto the perfect day,' shall, beyond the shadow of eclipse, shine on as the sun does, behind the opaque, intervening body, all unconscious of what looks to mortal eyes on earth an eclipse, and 'shall blaze out like the sun in their Heavenly Father's kingdom.' For all that we know and are taught by experience, religious and moral distinctions are eternal. 'He that is righteous, let him be righteous still; and he that is filthy, let him be filthy still.'

KEEPING AND KEPT

'Keep thy heart with all diligence; for out of it are the issues of life.'--PROVERBS iv. 23.

'Kept by the power of G.o.d through faith unto salvation.'--1 PETER 1.

5.

The former of these texts imposes a stringent duty, the latter promises divine help to perform it. The relation between them is that between the Law and the Gospel. The Law commands, the Gospel gives power to obey. The Law pays no attention to man's weakness, and points no finger to the source of strength. Its office is to set clearly forth what we ought to be, not to aid us in becoming so. 'Here is your duty, do it' is, doubtless, a needful message, but it is a chilly one, and it may well be doubted if it ever rouses a soul to right action.

Moralists have hammered away at preaching self-restraint and a close watch over the fountain of actions within from the beginning, but their exhortations have little effect unless they can add to their icy injunctions the warmth of the promise of our second text, and point to a divine Keeper who will make duty possible. We must be kept by G.o.d, if we are ever to succeed in keeping our wayward hearts.

I. Without our guarding our hearts, no n.o.ble life is possible.

The Old Testament psychology differs from our popular allocation of certain faculties to bodily organs. We use head and heart, roughly speaking, as being respectively the seats of thought and of emotion.

But the Old Testament locates in the heart the centre of personal being. It is not merely the home of the affections, but the seat of will, moral purpose. As this text says, 'the issues of life' flow from it in all the mult.i.tudinous variety of their forms. The stream parts into many heads, but it has one fountain. To the Hebrew thinkers the heart was the indivisible, central unity which manifested itself in the whole of the outward life. 'As a man thinketh in his heart, so is he.' The heart is the man. And that personal centre has a moral character which comes to light in, and gives unity and character to, all his deeds.

That solemn thought that every one of us has a definite moral character, and that our deeds are not an accidental set of outward actions but flow from an inner fountain, needs to be driven home to our consciences, for most of the actions of most men are done so mechanically, and reflected on so little by the doers, that the conviction of their having any moral character at all, or of our incurring any responsibility for them, is almost extinct in us, unless when something startles conscience into protest.

It is this shrouded inner self to which supreme care is to be directed. All n.o.ble ethical teaching concurs in this--that a man who seeks to be right must keep, in the sense both of watching and of guarding, his inner self. Conduct is more easily regulated than character--and less worth regulating. It avails little to plant watchers on the stream half way to the sea. Control must be exercised at the source, if it is to be effectual. The counsel of our first text is a commonplace of all wholesome moral teaching since the beginning of the world. The phrase 'with all diligence' is literally 'above all guarding,' and energetically expresses the supremacy of this keeping.

It should be the foremost, all-pervading aim of every wise man who would not let his life run to waste. It may be turned into more modern language, meaning just what this ancient sage meant, if we put it as, 'Guard thy character with more carefulness than thou dost thy most precious possessions, for it needs continual watchfulness, and, untended, will go to rack and ruin.' The exhortation finds a response in every heart, and may seem too familiar and trite to bear dwelling on, but we may be allowed to touch lightly on one or two of the plain reasons which enforce it on every man who is not what Proverbs very unpolitely calls 'a fool.'

That guarding is plainly imposed as necessary, by the very const.i.tution of our manhood. Our nature is evidently not a republic, but a monarchy. It is full of blind impulses, and hungry desires, which take no heed of any law but their own satisfaction. If the reins are thrown on the necks of these untamed horses, they will drag the man to destruction. They are only safe when they are curbed and bitted, and held well in. Then there are tastes and inclinations which need guidance and are plainly meant to be subordinate. The will is to govern all the lower self, and conscience is to govern the will.

Unmistakably there are parts of every man's nature which are meant to serve, and parts which are appointed to rule, and to let the servants usurp the place of the rulers is to bring about as wild a confusion within as the Ecclesiast lamented that he had seen in the anarchic times when he wrote--princes walking and beggars on horseback. As George Herbert has it--

'Give not thy humours way; G.o.d gave them to thee under lock and key.'

Then, further, that guarding is plainly imperative, because there is an outer world which appeals to our needs and desires, irrespective altogether of right and wrong and of the moral consequences of gratifying these. Put a loaf before a starving man and his impulse will be to clutch and devour it, without regard to whether it is his or no. Show any of our animal propensities its appropriate food, and it asks no questions as to right or wrong, but is stirred to grasp its natural food. And even the higher and n.o.bler parts of our nature are but too apt to seek their gratification without having the license of conscience for doing so, and sometimes in defiance of its plain prohibitions. It is never safe to trust the guidance of life to tastes, inclinations, or to anything but clear reason, set in motion by calm will, and acting under the approbation of 'the Lord Chief Justice, Conscience.'

But again, seeing that the world has more evil than good in it, the keeping of the heart will always consist rather in repelling solicitations to yielding to evil. In short, the power and the habit of sternly saying 'No' to the whole crowd of tempters is always the main secret of a n.o.ble life. 'He that hath no rule over his own spirit is like a city broken down and without walls.'

II. There is no effectual guarding unless G.o.d guards.

The counsel in Proverbs is not mere toothless moral commonplace, but is a.s.sociated, in the preceding chapter, with fatherly advice to 'let thine heart keep my commandments' and to 'trust in the Lord with all thine heart.' The heart that so trusts will be safely guarded, and only such a heart will be. The inherent weakness of all attempts at self-keeping is that keeper and kept being one and the same personality, the more we need to be kept the less able we are to effect it. If in the very garrison are traitors, how shall the fortress be defended? If, then, we are to exercise an effectual guard over our characters and control over our natures, we must have an outward standard of right and wrong which shall not be deflected by variations in our temperature. We need a fixed light to steer towards, which is stable on the stable sh.o.r.e, and is not tossing up and down on our decks. We shall cleanse our way only when we 'take heed thereto, according to Thy word.' For even G.o.d's viceroy within, the sovereign conscience, can be warped, perverted, silenced, and is not immune from the spreading infection of evil. When it turns to G.o.d, as a mirror to the sun, it is irradiated and flashes bright illumination into dark corners, but its power depends on its being thus lit by radiations from the very Light of Life. And if we are ever to have a coercive power over the rebellious powers within, we must have G.o.d's power breathed into us, giving grip and energy to all the good within, quickening every lofty desire, satisfying every aspiration that feels after Him, cowing all our evil and being the very self of ourselves.

We need an outward motive which will stimulate and stir to effort. Our wills are lamed for good, and the world has strong charms that appeal to us. And if we are not to yield to these, there must be somewhere a stronger motive than any that the sorceress world has in its stores, that shall constrainingly draw us to ways that, because they tend upward, and yield no pabulum for the lower self, are difficult for sluggish feet. To the writer of this Book of Proverbs the name of G.o.d bore in it such a motive. To us the name of Jesus, which is Love, bears a yet mightier appeal, and the motive which lies in His death for us is strong enough, and it alone is strong enough, to fire our whole selves with enthusiastic, grateful love, which will burn up our sloth, and sweep our evil out of our hearts, and make us swift and glad to do all that may please Him. If there must be fresh reinforcements thrown into the town of Mansoul, as there must be if it is not to be captured, there is one sure way of securing these. Our second text tells us whence the relieving force must come. If we are to keep our hearts with all diligence, we must be 'kept by the power of G.o.d,' and that power is not merely to make diversion outside the beleaguered fortress which may force the besiegers to retreat and give up their effort, but is to enter in and possess the soul which it wills to defend. It is when the enemy sees that new succours have, in some mysterious way, been introduced, that he gives up his siege. It is G.o.d in us that is our security.

III. There is no keeping by G.o.d without faith.

Peter was an expert in such matters, for he had had a bitter experience to teach him how soon and surely self-confidence became self-despair. 'Though all should forsake Thee, yet will not I,' was said but a few hours before he denied Jesus. His faith failed, and then the divine guard that was keeping his soul pa.s.sed thence, and, left alone, he fell.

That divine Power is exerted for our keeping on condition of our trusting ourselves to Him and trusting Him for ourselves. And that condition is no arbitrary one, but is prescribed by the very nature of divine help and of human faith. If G.o.d could keep our souls without our trust in Him He would. He does so keep them as far as is possible, but for all the choicer blessings of His giving, and especially for that of keeping us free from the domination of our lower selves, there must be in us faith if there is to be in G.o.d help. The hand that lays hold on G.o.d in Christ must be stretched out and must grasp His warm, gentle, and strong hand, if the tingling touch of it is to infuse strength. If the relieving force is victoriously to enter our hearts, we must throw open the gates and welcome it. Faith is but the open door for G.o.d's entrance. It has no efficacy in itself any more than a door has, but all its blessedness depends on what it admits into the hidden chambers of the heart.

I reiterate what I have tried to show in these poor words. There is no n.o.ble life without our guarding our hearts; there is no effectual guarding unless G.o.d guards; there is no divine guarding unless through our faith. It is vain to preach self-governing and self-keeping.

Unless we can tell the beleaguered heart, 'The Lord is thy Keeper; He will keep thee from all evil; He will keep thy soul,' we only add one more impossible command to a man's burden. And we do not apprehend nor experience the divine keeping in its most blessed and fullest reality, unless we find it in Jesus, who is 'able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy.'

THE CORDS OF SIN

'His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.'--PROVERBS v. 22.

In Hosea's tender picture of the divine training of Israel which, alas! failed of its effect, we read, 'I drew them with cords of a man,' which is further explained as being 'with bands of love.' The metaphor in the prophet's mind is probably that of a child being 'taught to go' and upheld in its first tottering steps by leading-strings. G.o.d drew Israel, though Israel did not yield to the drawing. But if these gentle, attractive influences, which ever are raying out from Him, are resisted, another set of cords, not now sustaining and attracting, but hampering and fettering, twine themselves round the rebellious life, and the man is like a wild creature snared in the hunter's toils, enmeshed in a net, and with its once free limbs restrained. The choice is open to us all, whether we will let G.o.d draw us to Himself with the sweet manlike cords of His educative and forbearing love, or, flinging off these, which only foolish self-will construes into limitations, shall condemn ourselves to be prisoned within the narrow room of our own sins. We may choose which condition shall be ours, but one or other of them must be ours.

We may either be drawn by the silken cord of G.o.d's love or we may be 'holden by the cords' of our sins.

In both clauses of our text evil deeds done are regarded as having a strange, solemn life apart from the doer of them, by which they become influential factors in his subsequent life. Their issues on others may be important, but their issues on him are the most important of all.

The recoil of the gun on the shoulder of him who fired it is certain, whether the cartridge that flew from its muzzle wounded anything or not. 'His own iniquities shall take the wicked'--they ring him round, a grim company to whom he has given an independent being, and who have now 'taken' him prisoner and laid violent hands on him. A long since forgotten novel told of the fate of 'a modern Prometheus,' who made and put life into a dreadful creature in man's shape, that became the curse of its creator's life. That tragedy is repeated over and over again. We have not done with our evil deeds when we have done them, but they, in a very terrible sense, begin to be when they are done. We sow the seeds broadcast, and the seed springs up dragon's teeth.