Because G.o.d is a Father, every man is a son of G.o.d, or, rather, every man has within him the capacity for sonship. It is involved in the doctrine of the Incarnation; that stupendous fact reveals not only the condescension of G.o.d but the glory and exaltation of man. If G.o.d could become man, there must be a certain kinship between G.o.d and man; since G.o.d has become man, our poor human nature has been thereby lifted up and glorified. The same great doctrine is implied in the truth of Christ"s atonement. When He who knew Himself to be the eternal Son of G.o.d spoke of His own life as the "ransom" for the forfeited lives of men, He revealed once more how infinite is the worth of that which could be redeemed only at such tremendous cost.
Such, then, is Christ"s teaching about man. And, as I have already said, it was a new thing in human history. Nowhere is the line which divides the world B.C. from the world A.D. more sharply defined than here.
Before Christ came, no one dared to say, for no one believed, that the soul of every man, and still less the soul of every woman and child, was of worth to G.o.d, that even a slave might become a son of the Most High.
But Christ believed it, and Christ said it, and when He said it, the new world, the world in which we live, began to be. The great difference between ancient and modern civilizations, one eminent historian has said, is to be found here, that while ancient civilization cared only for the welfare of the favoured few, modern civilization seeks the welfare of all. And when we ask further what has made the difference, history sends us back for answer to the four Gospels and the teaching of Jesus concerning the infinite worth of the soul of man.
II
And now, to bring matters to a practical issue, have we who profess the faith of Christ learnt to set, either upon others or upon ourselves, the value which Christ put upon all men? Far as we have travelled from ancient Greece and Rome, are we not still, in our thoughts about men, often pagan rather than Christian? Our very speech bewrayeth us, and shows how little even yet we have learnt to think Christ"s thoughts after Him. He declared, in words which have already been quoted, that "a man"s life consisteth not in the abundance of the things which he possesseth." Nevertheless, in our daily speech we persist in measuring men by this very standard; we say that a man "is worth" so much, though, of course, all that we mean is that he has so much. Again, we allow ourselves to speak about the "hands" in a factory, as if with the hand there went neither head nor heart. If we must put a part for the whole, why should it not be after the fashion of the New Testament? "And there were added unto them in that day"--so it is written in one place--"about three thousand souls"--"souls," not "hands."[33] And we may depend upon it there would be less soulless labour in the world, and fewer men and women in danger of degenerating into mere "hands," if we would learn to think of them in Christ"s higher and worthier way.
Let me try to show, by two or three examples, how Christ"s teaching about man is needed through all our life.
(1) There was, perhaps, never a time when so many were striving to fulfil the apostle"s injunction, and, as they have opportunity, to do good unto all men. More and more we busy ourselves to-day with the good works of philanthropy and Christian charity. And what we must remember is that our philanthropy needs our theology to sustain it. They only will continue Christ"s work for man who cherish Christ"s thoughts about man. Sever philanthropy from the great Christian ideas which have created and sustained it, and it will very speedily come to an end of its resources. All experience shows that philanthropy cut off from Christ has not capital enough on which to do its business. And the reason is not far to seek. They who strive to save their fellows, they who go down into the depths that they may lift men up, see so much of the darkened under-side of human life, they are brought so close up to the ugly facts of human baseness, human trickery, human ingrat.i.tude, that, unless there be behind them the staying, steadying power of the faith and love of Christ, they cannot long endure the strain; they grow weary in well-doing, perchance even they grow bitter and contemptuous, and in a little while the tasks they have taken up fall unfinished from their hands. "Society" takes to "slumming" for a season--just as for another season it may take to ping-pong--but the fit does not last; and only they keep on through the long, grey days, when neither sun nor stars are seen, who have learnt to look on men with the eyes, and to feel toward them with the heart, of Jesus the Man of Nazareth.
(2) "Whoso shall cause one of these little ones that believe on Me to stumble, it is profitable for him that a great mill-stone should be hanged about his neck, and that he should be sunk in the depth of the sea." Once more is revealed Christ"s thought of the worth of the soul.
How the holy pa.s.sion against him who would hurt "one of these little ones" glows and scorches in His words! Is this a word for any of us? Is there one among us who is tempting a brother man to dishonesty, to drink, to l.u.s.t; who is pushing some thoughtless girl down the steep and slippery slope which ends--we know where? Then let him stop and listen, not to me, but to Christ. Never, I think, did He speak with such solemn, heart-shaking emphasis, and He says that it were better a man should die, that he should die this night, die the most miserable and shameful death, than that he should bring the blood of another"s soul upon his head. It must needs be that occasions of stumbling come, but woe, woe to that man by whom they come, when he and the slain soul"s Saviour shall stand face to face! Oh, if there be one among us who is playing the tempter, and doing the devil"s work, let him get to his knees, and cry with the conscience-smitten Psalmist, "Deliver me from blood-guiltiness, O G.o.d, Thou G.o.d of my salvation"; and peradventure even yet He may hear and have mercy.
(3) Let fathers and mothers ponder what this teaching of Jesus concerning man means for them in relation to their children. There came into your home a while ago a little child, a gift from G.o.d, just such a babe as Jesus Himself was in His mother"s arms in Bethlehem. The child is yours, bone of your bone, flesh of your flesh, and it bears your likeness and image; but it is also G.o.d"s child, and it bears His image.
What difference is the coming of the little stranger making in you? I do not ask what difference is it making _to_ you, for the answer would be ready in a moment, "Much, every way"; but, what difference is it making _in_ you? Does it never occur to you that you ought to be a different man--a better man--that you ought to be a different woman--a better woman--for the sake of the little one lying in the cradle? Do you know that of all the things G.o.d ever made and owns, in this or all His worlds, there is nothing more dear to Him than the soul of the little child He has committed to your hands? What hands those should be that bear a gift like that! Perhaps we never thought of it in that way before. But it is true, whether we think of it or not. Is it not time to begin to think of it? This night, as we stand over our sleeping child, let us promise to G.o.d, for the child"s sake, that we will be His.
(4) Last of all, we must learn to set Christ"s value upon ourselves.
This is the tragedy of life, that we hold ourselves so cheap. We are sprung of heaven"s first blood, have t.i.tles manifold, and yet, when the crown is offered us, we choose rather, like the man with the muck-rake, in Bunyan"s great allegory, to grub among the dust and sticks and straws of the floor. In the times of the French Revolution, French soldiers, it is said, stabled their horses in some of the magnificent cathedrals of France; but some of us are guilty of a far worse sacrilege in that holy of holies which we call the soul. "Ye were redeemed, not with corruptible things, with silver or gold," but with blood, precious blood, even the blood of Christ. And the soul which cost that, we are ready to sell any day in the open market for a little more pleasure or a little more pelf. The birthright is bartered for the sorriest mess of pottage, and the jewel which the King covets to wear in His crown our own feet trample in the mire of the streets. The pity of it, the pity of it!
In one of Dora Greenwell"s simple and beautiful _Songs of Salvation_, a pitman tells to his wife the story of his conversion. He had got a word like a fire in his heart that would not let him be, "Jesus, the Son of G.o.d, who loved, and who gave Himself for me."
"It was for me that Jesus died! for me, and a world of men, Just as sinful, and just as slow to give back His love again; And He didn"t wait till I came to Him, but He loved me at my worst; He needn"t ever have died for me if I could have loved Him first."
And then he continues:--
"And could"st Thou love such a man as me, my Saviour! Then I"ll take More heed to this wand"ring soul of mine, if it"s only for Thy sake."
Yes, we are all of worth to G.o.d, but we must needs go to the Cross to learn how great is our worth; and, as we bow in its sacred shadow, may we learn to say: "For Thy sake, O Christ, for Thy sake, I"ll take more heed to this wandering soul of mine."[34]
CONCERNING SIN
"O man, strange composite of heaven and earth!
Majesty dwarfed to baseness! fragrant flower Running to poisonous seed! and seeming worth Choking corruption! weakness mastering power!
Who never art so near to crime and shame, As when thou hast achieved some deed of name."
NEWMAN.
VIII
CONCERNING SIN
"_When ye pray, say.... Forgive us our sins._"--LUKE xi. 2, 4.
A recent writer has pointed out that sin, like death, is not seriously realized except as a personal fact. We really know it only when we know it about ourselves. The word "sin" has no serious meaning to a man, except when it means that he himself is a sinful man. And hence it comes to pa.s.s that we can still turn to the penitential Psalms, to the seventh chapter of Romans, to the _Confessions_ of St. Augustine, or to the _Grace Abounding_ of John Bunyan, and make their words the language of our own broken and contrite hearts. For when Bunyan and Augustine and Paul and the psalmists spoke of sin, they spoke not the thoughts of others, but their knowledge of themselves; they looked into their own hearts and wrote. That is why their words "find" us to-day.
Nevertheless, paradox though it may seem, our greatest Teacher concerning sin, Himself "knew no sin." Born without sin, living and dying without sin, Christ yet "knew what was in man," knew the sin that was in man, and from His own sinless height once for all revealed and judged and condemned it. Let us seek, then, to learn the mind of Christ on this great matter.
And once more, as I have had occasion to point out in a previous chapter, we must not look for anything formal, defined, systematic in Christ"s teaching. We cannot open the Gospels, as we might some modern theological treatise, and read out from them a scientific exposition of sin--its origin, its nature, its treatment. The New Testament is not like a museum, where the flowers are dried and pressed, and the fossils lie carefully arranged within gla.s.s cases, and everything is duly cla.s.sified and labelled. Rather it is like nature itself, where the flowers grow wild at our feet, and the rocks lie as the Creator"s hand left them, and where each man must do the cla.s.sifying and labelling for himself. Museums have their uses, and there will always be those who prefer them--they save so much trouble. But since Christ"s aim was not to save us trouble, but to teach us to see things with our own eyes, to see them as He saw them, and to think of them as He thinks, it is no wonder that He has chosen rather to put us down in the midst of a world of living truths than in a museum of a.s.sorted and dead facts.
I
What, then, is the teaching of Jesus concerning sin? His tone is at once severe and hopeful. Sometimes His words are words that shake our hearts with fear; sometimes they surprise us with their overflowing tenderness and pity. But however He may deal with the sinner, we are always made to feel that to Jesus sin is a serious thing, a problem not to be slurred over and made light of, but to be faced, and met, and grappled with.
Christ"s sense of the gravity of sin comes out in many ways.
(1) It is involved in His doctrine of man. He who made so much of man could not make light of man"s sin. It is because man is so great that his sin is so grave. No one can understand the New Testament doctrine of sin who does not read it in the light of the New Testament doctrine of man. When we think of man as Christ thought of him, when we see in him the possibilities which Christ saw, the Scripture language concerning sin becomes intelligible enough; until then it may easily seem exaggerated and unreal. It is the height for which man was made and meant which measures the fall which is involved in his sin.
(2) Call to mind the language in which Christ set forth the effects of sin. He spoke of men as blind, as sick, as dead; He said they were as sheep gone astray, as sons that are lost, as men in debt which they can never pay, in bondage from which they can never free themselves. The very acc.u.mulation of metaphors bears witness to Christ"s sense of the havoc wrought by sin. Nor are they metaphors merely; they are His reading of the facts of life as it lay before Him. Let me refer briefly to two of them, (_a_) Christ spoke of men as in bondage through their sin. "If," He said once, "ye abide in My word ... ye shall know the truth, and the truth shall make you free." And straightway jealous Jewish ears caught at that word "free." "Free?" they cried, "Free? we be Abraham"s seed, and have never yet been in bondage to any man: how sayest Thou, Ye shall be made free?" Yet even as they lift their hands in protest Christ hears the clink of their fetters: "Verily, verily, I say unto you, every one that committeth sin is the bond-servant--the slave--of sin." "To whom ye present yourselves as servants unto obedience, his servants--his slaves--ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness." Apostle and Lord mean the same thing, true of us as it was true of the Jews: "Every one that committeth sin is the slave of sin." (_b_) Further, Christ says, men are in debt through their sin. In one parable He tells us of a certain lender who had two debtors; the one owed five hundred pence, and the other fifty; but neither had wherewith to pay. In another parable we hear of a servant who owed his lord ten thousand talents--a gigantic sum, vague in its vastness, "millions" as we might say--and he likewise had not wherewith to pay. Further, in the application of each parable, it is G.o.d to whom this unpayable debt is due. Now, it is just at this point that our sense of sin to-day is weakest. The scientist, the dramatist, the novelist are all proclaiming our responsibility toward them that come after us; with pitiless insistence they are telling us that the evil that men do lives after them, that it is not done with when it is done. Yet, with all this, there may be no thought of G.o.d. It is the consciousness not merely of responsibility, but of responsibility G.o.d-ward, which needs to be strengthened. When we sin we may wrong others much, we may wrong ourselves more, but we wrong G.o.d most of all; and we shall never recover Christ"s thought of sin until, like the psalmist and the prodigal, we have learned to cry to Him, "Against Thee have I sinned, and done that which is evil in Thy sight."
(3) But sin, in Christ"s view of it, is not merely something a man does, it is what he is. Go through Paul"s long and dismal catalogue of "the works of the flesh": "Fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, heresies, envyings, drunkenness, revellings, and such like."
Yet even this is not the whole of the matter. Sin is more than the sum-total of man"s sins. The fruits are corrupt because the tree which yields them is corrupt; the stream is tainted because the fountain whence it flows is impure; man commits sin because he is sinful. It was just here that Christ broke, and broke decisively, with the traditional religion of His time. To the average Jew of that day righteousness and sin meant nothing more than the observance or the non-observance of certain religious traditions. "For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders: and when they come from the market-place, except they wash themselves, they eat not; and many other things there be which they have received to hold, washings of cups, and pots, and brazen vessels."
"Nay," said Jesus, "you are beginning at the wrong end, you are concerned about the wrong things, for from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, covetings, wickedness, deceit, lasciviousness, an evil eye, railing, pride, foolishness: all these evil things proceed from within." Deep in the heart of man evil has its seat, and until that is touched nothing is done.
(4) And, lastly, Christ says all men are sinful. Of course, He did not say, nor did He imply that all are equally sinful. On the contrary, He said plainly that whereas the debt of some is as fifty pence, the debt of others is as five hundred pence. Neither did Christ teach that man is wholly sinful, in the sense that there is in man nothing that is good, or that every man is by nature as bad as he can be. Nor, let it be said in pa.s.sing, is this what theology means when it speaks, as it still sometimes does, about the "total depravity" of human nature. What is meant is, as Dr. Denney says, that the depravity which sin has produced in human nature extends to the whole of it.[35] If I poison my finger, it is not only the finger that is poisoned; the poison is in the blood, and, unless it be got rid of, not my finger merely, but my life is in peril. And in like manner the sin which taints my nature taints my whole nature, perverting the conscience, enfeebling the will, and darkening the understanding. But with whatever qualifications Christ"s indictment is against the whole human race. He never discusses the origin of sin, but He always a.s.sumes its presence. No matter how His hearers might vary, this factor remained constant. "If ye, being evil" that mournful presupposition could be made everywhere. He spoke of men as "lost," and said that He had come to seek and save them. He summoned men, without distinction, to repentance. He spoke of His blood as "shed for many unto remission of sins." The gospel which, in His name, was to be preached unto all the nations was concerning "repentance and remission of sins."
Even His own disciples He taught, as they prayed, to say, "Forgive us our sins." And though it is true He said once that He had not come to call the righteous but sinners to repentance, He did not thereby mean to suggest that there really are some righteous persons who have no need of repentance; rather was He seeking by the keenness of His Divine irony to pierce the hard self-satisfaction of men whose need was greater just because it was unfelt.
"All have sinned;" but once more let us remind ourselves, sin is not seriously realized except as a personal fact. The truth must come home as a truth about ourselves. The accusing finger singles men out and fastens the charge on each several conscience: "Thou art the man!" And as the accusation is individual, so, likewise, must the acknowledgement be. It is not enough that in church we cry in company, "Lord have mercy upon us, miserable offenders"; each must learn to pray for himself, "G.o.d be merciful to me a sinner." Then comes the word of pardon, personal and individual as the condemnation, "The Lord also hath put away thy sin."
II
In what has been said thus far I have dwelt, for the most part, on the sterner and darker aspects of Christ"s teaching about sin. And, as every student of contemporary literature knows, there are voices all around us to-day ready to take up and emphasize every word of His concerning the mischief wrought by moral evil. Take, _e.g._, a pa.s.sage like this from Thomas Hardy"s powerful but sombre story, _Tess_:--
"Did you say the stars were worlds, Tess?"
"Yes."
"All like ours?"
"I don"t know; but I think so. They sometimes seem to me like the apples on our stubbard-tree. Most of them splendid and sound--a few blighted."