Chapter 8
Their Advent expectation was not the vague, half mystic, half sentimental movement of the heart, which just touches the lives of so many Christians during our Advent seasons, while it does not really alter any of their earthly concerns.
Christ was very near to the Apostolic Christians. As the eastern sky brightened every morning they felt that it might be the light of His coming; they thought of Him as only hidden from them by the neighbouring cloud. They looked for Him to return at midnight, or at the cock-crowing, or in the noonday, and none could say how soon. And so it came to pass that this expectation made those first believers, those humble followers of Christ, those Galilean fishermen, those obscure provincials, instinct with that great life which lifts men above the world, and constitutes them a new power in it.
Our lives are largely influenced by the thought of slow development; but we miss a great deal of the secret of all higher life if we forget this wonderful exaltation of the poor and ignorant and obscure by this gift of the Spirit and the inspiration of Divine hope. It was not by any method which we could have forecast that those men found out this charm which takes the heart captive and regenerates the life. In their presence we feel the force of the prophet's words, "Not by might nor by power, but by My spirit, saith the Lord."
But then there rises the question, How are these Divine influences to become powerful in us also?
On the one hand, we are conscious that as we live involved or entangled in the worldly life, or in any form of external life around us, the spiritual part of us slumbers or is overlaid. It loses its practical power over our thought, our feeling, and our conduct--our lamp goes out. Whilst on the other hand we are conscious that the special form of Advent expectation which inspired and possessed the first generation of Christians is gone from us past recovery. We see clearly enough as we read the New Testament what that first generation expected, and how the expectation transformed their lives; but we see also that they were mistaken in their hope, and that God's providential plan proved to be far greater than their human conception of it. What, then, are our Advent hopes?
There are two things which we should keep clear in our minds concerning them. One, that they must be based upon our feeling of the living influence of Christ and the working of the Holy Spirit; and the other is that the voices of the Spirit must come to us out of the needs of our own life and of the time we live in if they are to lead us to practical issues. When we look out upon the world and its life we feel that Advent hopes must take some new form if they are to preserve reality and to be fulfilled.
We see decaying faith in some quarters, and selfishness growing where faith decays; we see ignorance and want and all their crop of sin and misery deep-rooted in the life of every city; and the prospect which these things suggest, the problems that meet us as we think of them, might well fill us with misgiving. And they would indeed do so were it not for the fact that the revelation of such things brings with it another revelation also; it seizes on men's souls and stirs them as with a Divine summons. And thus we have these hopeful signs for the future rising around us, even where things look darkest, that the great problems of humanity are felt in our day to be above all things its social and religious problems. And seeing that the aspirations of the time--the feelings, the purposes, the aims, and hopes that lift men--grow out of the needs of the time and the problems of its life, we look forward--we have good ground for looking forward--to a generation of men who shall be distinguished by religious earnestness and by social enthusiasm.
But if this be so, what will your share be in this coming life? The Spirit of God, as we now understand it, comes to us with calls of this kind.
If you would hasten the Advent of Christ in your own soul and in the souls of others, you must discard selfishness, you must rise above self- indulgence, you must prepare to merge yourself in the social life, for the social good; seeing that the growth of this good is the only sure and certain sign of the coming of the Lord. So, then, the Angel of the Advent is thus calling us. The future before you is big with social and religious issues, and the Spirit of Christ is brooding over it, and you and such as you are to be His chosen instruments in helping forward these issues.
XVIII. SPIRITUAL POWER.
"And behold I send _the promise of My Father upon you_; but tarry ye in the city of Jerusalem until ye be _endued with power from on high_."--ST. LUKE xxiv. 49.
"Ye shall receive _power_, after that the Holy Ghost is come upon you."--ACTS i. 8.
To-day we are celebrating the last of the series of historical festivals which mark the springtime of our Christian year. And without this one the rest would leave us with a sense of incompleteness; for we should be without its gift of the abiding and indwelling Spirit, and the fulfilment of the last promise.
What, then, are we learning of its practical lessons, and gathering into our life? We have read the Pentecostal narrative, and others that illustrate it. We have sung Pentecostal hymns. We have joined in special prayer for the light of the Holy Spirit to shine in our hearts, giving us a right judgment; and if we are led to ask, "To what purpose is all this?" the answer is to be seen in the texts I have just read to you, the burden of which is the gift of power from on high. Do we not recognise this as the end of the New Testament revelation? And do we not acknowledge that this revelation fails, so far as we are concerned, if it gives us no such _power_? It is, indeed, in considering this power of the Spirit that we touch to the quick the real influence of religion in the practical life of men; for experience shows that it is possible for a man to be endowed with almost every other gift and yet to lack this one--this indwelling gift of the Holy Ghost the Comforter.
Our life is filled with almost everything we could ask or require to enlighten us or to guide and direct, and yet it fails sometimes.
It may be failing in some of us here to-day, just from want of this Divine spark, this influence of a Spirit from above taking up His abode in us, burning and shining in our hearts so as to purge our affections from sinful taint and purify our tastes, lifting up and enlarging our capacities, and rousing our energies--in one word, fusing all our life into a new form with its refining power.
And the question of all questions for each of us to consider is, "How am I to make my life the home and embodiment of this power from above?" If we turn to our Lord's own example, or to the life of Paul or any other of His followers, or to any life we have known and felt to breathe around it this same power of the Spirit, some things become at once very obvious and clear to us.
That supreme example and those lives declare that whoever desires to have his soul purified and invigorated, to be charged with this Divine electric influence, must have something of separateness and independence in his life; he must feel himself as not merely one of a crowd moved by the desires, aims, hopes, tastes, and ambitions which may chance to prevail around him, but as a separate soul in direct communion with the Spirit of God.
But if we are to realise this in our own life, it means that our times of daily prayer, whether in private or in public, are times at which we lay open our secret life to the Divine presence and influence; it means that we give some real thought and meditation to this presence of God in our life, and that we thus feed our souls continually on wholesome spiritual food. It is in this way that men's lives become in a real sense the temples of the Holy Spirit, and the influences of sin fall away from them.
But the hindrances that are always acting to undermine or destroy any such spiritual power in us are manifold, and seldom far away from our life.
The world outside is always with us and acting in this way, distracting thought, setting up its own standards, drawing us into its channels, and deadening the Spirit in us. This is one of the inevitable conditions of life as you will have to live it, and the man who is in earnest recognises it as a paramount reason why he should never drop out of his personal practice the habit of separate prayer and communion with God. Or again, we may, and often do, let these hindrances grow up within us through our own fault, and quite apart from any active influences of the outer world.
We contract a dulness of spirit, so that spiritual things have no interest and faith has no living power in the heart; and all this very often not because any person, or anything outside of us, can be said to have led us away and entangled us, but simply because we have taken no pains to keep our life within the range of spiritual influences; we have let prayer slip out of it; we have lived in no spiritual companionship; we have done nothing to keep our soul alive in us. This is how men choose the lower life, and surrender their birthright out of pure inertia, so that they lose their spiritual capacity.
But worst of all hindrances to the indwelling of God's Holy Spirit in any life is the harbouring of sensual appetite or craving, passion, or indulgence. No man can expect the Holy Spirit of God to make its home in such unclean company. It is on this account that there is nothing which so soon grows to depraved habit, to God-abandoned state, as sensual appetite; nothing which so rapidly dulls the higher affections in the heart and saps all the finer elements of life.
Therefore, when we are thinking of God's gift of the Holy Ghost, and of spiritual power as the saving and uplifting influence in our soul, we do well to reflect a little on those hindrances which will be fatal to all such power in us, if they are allowed to take possession of our life and to prevail in it.
We do well to reflect in this way, because such reflection will make us very careful against harbouring or encouraging any of these fatal hindrances, and careful also against any other form of spiritual waste.
There is no surer guide to a right use of all liberty than this reflection upon the power of the indwelling spirit in us, and the things that add to it or destroy it.
Recognising that this Spirit, which, in the language of your confirmation prayer, is the Spirit of wisdom and understanding, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness and of holy fear; recognising that this Spirit, with its sevenfold gifts, is the saving element in all free life, you begin to look with fresh feelings on all your leisure hours, on all your hours of liberty, when you are released from task work or supervision, when your life is what you yourselves are making it, and you begin to consider whether these times, as you spend them, are indeed times of growth or, it may be, of waste, times of genuine freedom or of slavery to some form of lower life. When you think of this Holy Spirit of God as a power in every good life, it becomes a very real question what and of what sort is the _power_ that is holding sway over you in your leisure hours.
This is indeed a question which never sleeps, and to-day we ask, What is your Whitsuntide answer to it?
If there be any one to whom such a question is not yet a matter of living concern, it is the purpose of this Pentecostal festival to rouse him to new thoughts about it.
If there be any older person in this congregation who lets his years slip from him, not caring or forgetting the importance of it, and not striving to leaven all his hours of work or leisure with the thought of this indwelling Spirit from above; or if there should be any young boy who, in utter thoughtlessness, or from perversity or coarseness, or any induced depravity of taste, allows any evil spirit to bear rule in his life, our prayer for such an one to-day is that the baptism of fire may descend upon his soul, and the power of a new spirit be felt in it.
And indeed there is not one of us but needs to come at such a time with this same prayer for his own life; for our own experience is too often very like the vision of Ezekiel. Under the influences that come between us and the Spirit of the living God, our soul is in continual danger of being like the prophet's valley of dry bones, which lay lifeless, unmoved, till the breath of the Lord breathed over them, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
So we pray that our life may prove responsive to these influences of the Pentecostal season. And the first response it gives is when it rises up in the consciousness of the Spirit of God as a living power in the heart, a power to drive out evil, and to inspire and strengthen us for what is good.
And if, under the inspiring associations of this historic and holy day, you feel your soul touched with a new spirit or consciousness rising up in you from the grave of its own dead self to new desires and new thoughts, and a new sense of the living nearness of the Holy Ghost the Comforter, then you know--and you need no prophet to tell you--that the Pentecostal gift has not failed, and there is good hope that you will not spoil either your youth or your manhood with any form of ignoble life.
XIX. SANCTIFIED FOR SERVICE.
"We are labourers together with God; ye are God's husbandry; ye are God's building."--1 COR. iii. 9.
In this passage St. Paul is rebuking the Corinthians for that spirit of party which was dividing them into followers of this or that teacher and so destroying their unity in Christ. You do not belong, he says, to Paul or to Apollos; _we_ have no claim upon you; ye are not to be called by _our_ name: you are _God's_ husbandry, and _God's_ building, not ours; we are but labourers in His service and ministers for your good. Therefore, see to it that you live as one society in Christ Jesus, discarding all divisions, factions, and party passions and watchwords, imbued with one spirit. It is a noble exhortation to unity of life and purpose; but we may notice in it more than this.
As Paul himself disclaims all personal merit--as he presses it on their attention that neither is he that planteth anything nor he that watereth, but God that giveth the increase, he is unconsciously exhibiting to us an example of that rare humility which is characteristic of all the greatest and most effective workers; whilst in the vivid and expressive metaphors of my text--ye are God's husbandry, God's building--he makes us to feel the value and the dignity of each human soul.
It would be interesting to dwell on these calls to unity of life in Christ, and the close connection between such unity and the spirit of humility; in fact, we might say, the absolute necessity of the spirit of humility and self-forgetfulness in individuals if there is to be unity in the society. And we might apply the thoughts with much profit to our own social relations, for they are never out of date; but I desire to turn to- day to that which is suggested by these descriptive metaphors, the value and dignity of each human life.
St. Paul pressed it on these Corinthians that their souls were nothing less than the seed-field of which God Himself was the Husbandman, or the temple built by His hand; and they could hardly have listened to such language without being stirred to take care how they sowed in that field, or without feeling the consequent value of their life in the sight of God.
If they were thus the objects of the Divine care they could not be thought of as insignificant units in a crowded city; or as living an obscure life which was of no particular importance, as they might otherwise have been tempted to fancy, as we are still sometimes tempted to think about an individual life. This picture of each life amongst us in its relation to God, as His seed-field or His temple, is a continual reminder that where a human soul is concerned there is no such thing as insignificance or obscurity.
As St. Paul thought of that little company--a company small and obscure to the outward eye--what he saw in them was the temple of the Holy Ghost, and the spiritual life that was breathing there was a Divine life; and this intense conviction of the value of each soul and each society and its consequent sanctity was a never-failing inspiration to him.
Through it he saw in every one who listened to his words, as he went from city to city, a man created and endowed with a Divine mission and Divine capacity, if they could only be roused.
It transformed every soul that crossed his path, so that he looked on life with new eyes. The common crowd had a new interest for him, the suffering poor, the downtrodden slave, the heathen in his blindness, the degraded sinner.
And it has been so with all the great servants of God; out of this feeling the love of souls has grown in men.
But this feeling of the value of each individual life, because of the Divine element and presence in it, is a peculiar gift of the Christian revelation.
In the ancient pagan world a man's life was of little account; it is out of the Bible that this new thought has come that every soul has in it an indefinite element of Divine possibilities, and is therefore of value in the sight of God. It is by virtue of this contribution to our thought that the Bible is truly described as the Great Charter of human rights, and as the source of the great stream of charity and self-sacrifice, of that enthusiasm of humanity which more than all else separates and distinguishes our life from that of heathen antiquity.
It would indeed be difficult to point to any one single thing which makes so great a difference between the quality of one man's life and another's as the presence or absence of this feeling about the value, the possibilities, the sanctity of each individual soul.
"Let man estimate himself," said Pascal, "let him estimate himself at his true value, honour himself in his capacities, and despise himself in his neglect of those capacities." Yes, if a man is once brought to this condition that he feels the greatness of the ends for which God has made him, and that he estimates his life by the possibilities of growth that are in it, and by the thought of the Divine influences that work in it; and if he despises himself for neglect of these capacities or possibilities and of these influences, he has awoke to a sense of the first word of Christ and His Apostles.
Your soul is God's seed-field, God's building; we are labourers together with God. Such a description of each individual life is very significant everywhere, and not least in such a society as ours.
To us who are here in this society as masters they are just a parable of our own life; setting forth to each of us what should be his estimate of his own work and aim and purpose, exhibiting to him his field of work with the Divine light on it, and interpreting to him his own endeavours as a fellow-labourer with God, hoping to contribute in some degree towards the filling in and completing that Divine plan, that ideal picture of the life of every one of you which is in the heavens, and which in imagination he sees as a thing some day to be realised, and the realisation of which, or its failure, may largely depend on his own share in our life and work. It is this feeling that every heart contains the germ of some perfection that makes our life so profoundly interesting, and, it may be added, our responsibilities for the cultivation or neglect of any such germ or capacity so serious and engrossing.
But to you, too, these apostolic suggestions about the Divine influences at work in each heart, and the value of each life in God's sight, and the Divine voices claiming to be heard in it, should be quite as stimulative as they are to us.
They have in them the germ of all striving after purity and goodness, and of all hatred of sin, and enthusiasm for the uplifting of social life.
The words of Paul to his Corinthian converts may furnish you with new interpretations of your own daily life and duty.
If they were God's husbandry, or God's building, are not you? If the Spirit of God dwelt in them, how does He not dwell likewise in you? striving for your growth in holiness and good purpose, and for your salvation from sin and its defilements, as he strove for theirs?
And if it was good for every man in that Corinthian community to be warned how he built upon the foundation of life that had been laid in Christ; if it was good for them to be reminded that every man's work would be made manifest, and that the fire would try it, of what sort it was; it is good also for us, masters and boys alike, to remember that we are living under the same law, and that we should take care lest haply we be found to be working against God.
That Epistle of St. Paul's was written in pain and anguish of heart. The seeds of Christian life which he had sown among them, the purifying influences of the Holy Spirit which were working among them through him and his fellow-labourers, all these ought to have produced fruits easily described, such as peace and love, and purity, and good works; but instead of these, and threatening their destruction, there had sprung up dissension and strife, party spirit, self-conceit, and gross sins which I need not name.
In all this there was grief, disappointment, bitterness; for did they not prove that his work was threatened with failure?
Yet in all that storm of feeling his chief exhortation is this reminder of the dignity of their calling. In the midst of all their sin and failure, though he does not spare rebuke and warning, he always aims at inspiring them by uplifting. And we know that this is the true method, because there is nothing which exercises an influence so strong to uplift and purify as the feeling of our kinship with the life above us, and that we are degrading our life when we forget this or ignore it. And herein is the value of this word of his that God is dwelling and working in us. "Know ye not that ye are the temple of God, that the Holy Ghost dwelleth in you, and that God's temple is holy? and if any man destroy the temple of God, him shall God destroy."
Let us then begin again our common life with a determination to bear in mind the possibilities and the sanctity of each separate soul that comes amongst us.
Living in crowds, we are apt to forget this; and, forgetting it, some treat their own souls as if they were of no value, and some the souls of others, and so the work of sin and waste goes on from generation to generation.
But in our best moments, in our times of serious thought, if we have been once enlightened, we can never again cease to feel the dignity and the value of each human life.
When we think of God's care for us we feel it; when we think of the possibilities He has ordained for us we feel it; when we think of the endless life that lies before us we feel it; above all, we never fail to feel it when our thoughts revert to any life that has been snatched away from us. Some of you are thinking to-day of the master whose home is darkened by the presence of the angel of death. You think of her whom God has taken, who was moving among you not so long ago, as your tender, considerate, and helpful friend. It may be that you were not uninfluenced by her self-devotion and holiness.
When you think of such an one you feel no doubt about the value and the sanctity of each human life.