I believe experience teaches the most of us, if we will lay its lessons to heart, that the times when Christian people grow most in the divine life is in their times of sorrow. One of the old divines says, 'Grace grows best in winter'; and there are edible plants which need a touch of frost before they are good to eat. So it is with our faith. Only let us take care that the fire does not burn it up, as 'wood, hay, stubble,'

but irradiates it and glorifies it, as 'gold, silver, and precious stones.'

III. Now a word, lastly, about the ultimate discovery.

'Might be found unto praise and honour and glory.' Note these three words, which I think are often neglected, and sometimes misunderstood--'praise, honour, glory.' Whose? People sometimes say 'G.o.d's,' since His people's ultimate salvation redounds to His praise; but it is much better to understand the praise as given to the Christians whose faith has stood the testing fires. 'Well done, good and faithful servant'--is not that praise from lips, praise from which is praise indeed? As Paul says, 'then shall every man have praise of G.o.d.'

We are far too much afraid of recognising the fact that Jesus Christ in Heaven, like Jesus Christ on earth, will praise the deeds that come from love to Him, though the deeds themselves may be very imperfect. Do you remember 'She hath wrought a good work on Me,' said about a woman that had done a perfectly useless thing, which was open to a great many very shrewd objections? But Jesus Christ accepted it. Why? Because it was the pure utterance of a loving heart. And, depend upon it, though we have to say 'Unclean! unclean! We are unprofitable servants,' He will say 'Come!

ye blessed of My Father.' Praise from Christ is praise indeed.

'Honour.' That suggests bystanders, a public opinion, if I may so say; it suggests 'have thou authority over ten cities,' and that men will have their deeds round them as a halo, in that other world. As 'praise'

suggests the redeemed man's relation to his Lord, so 'honour' suggests the redeemed man's relation to the fellow-citizens of the New Jerusalem.

'Glory' speaks of the man himself as transfigured and lifted up into the light and l.u.s.tre of communion with, and conformity to, the image of the Lord. 'Then shall we appear with Him in glory. Then shall the righteous blaze forth like the sun in My heavenly Father's Kingdom.'

'Shall be found.' Ah! there will be many surprises yonder. Do you remember that profound revelation of our Master when He represents those on whom He lavishes His eulogies as the Judge, as turning to Him and saying, 'Lord! when saw we Thee in ... prison and visited thee?' They do not recognise themselves or their acts in Christ's account of them. They have found that their lives were diviner than they knew. There will be surprises there. As one of the prophets represents the ransomed Israel, to her amazement, surrounded by clinging troops of children, and asking, 'These! Where have they been? I was left alone,' so many a poor, humble soul, fighting along in this world, having no recognition on earth, and the lowliest estimate of all its own actions, will be astonished at the last when it receives 'praise, and honour, and glory, at the appearing of Jesus Christ.'

JOY IN BELIEVING

'In Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.'--1 Peter i. 8.

The Apostle has just previously been speaking about the great and glorious things which are to come to Christians on the appearing of Jesus Christ, and that naturally suggests to him the thought of the condition of believing souls during the period of the Lord's absence and comparative concealment. Having lifted his readers' hopes to that great Future, when they would attain to 'praise and honour and glory' at Christ's appearing, he drops to the present and to earth, and recalls the disadvantages and deprivations of the present Christian experience as well as its privileges and blessings. 'Whom having not seen, ye love,' that is a very natural thought in the mind of one whose love to Jesus rested on the ever-remembered blessed experience of years of happy companionship, when addressing those who had no such memories. It points to an entirely unique fact. There is nothing else in the world parallel to that strange, deep personal attachment which fills millions of hearts to this Man who died nineteen centuries ago, and which is utterly unlike the feelings that any men have to any other of the great names of the past. To love one unseen is a paradox, which is realised only in the relation of the Christian soul to Jesus Christ.

Then the Apostle goes on with what might at first seem a mere repet.i.tion of the preceding thought, but really brings to view another strange anomaly. 'In Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.' Love longs for the presence of the beloved, and is restless and defrauded of its gladness so long as absence continues. But this strange love, which is kindled by an unseen Man, does not need His visible presence in order to be a fountain of joy unspeakable and full of glory. Thus the Apostle takes it for granted that every one who believes knows what this joy is. It is a large a.s.sumption, contradicted, I am afraid, by the average experience of the people that at this day call themselves Christians.

We notice--

I. The All-sufficient Ground or Source of this Glad Emotion.

'In whom,' with all the disabilities and pains and absence, 'yet believing,' you can put out a long arm of faith across the gulf that lies, not only between to-day and eighteen centuries ago, but the deeper and more impa.s.sible gulf that lies between earth and heaven, and clasp Christ with a really firm grasp, which will fill the hand, and which we shall feel has laid hold of something, or rather has laid hold of a living person and a loving heart. That is faith. The Apostle uses a very strong form of expression here, which is only very partially represented by our English version. He does not say only '_in_ whom believing,' but '_towards_ whom'; putting emphasis upon the effort and direction of the faith, rather than upon the repose of the heart when it has found its object and rests upon Him. And so the conception of the true Christian att.i.tude is that of a continual outgoing of Trust and its child Love; of Desire and its child Possession; and of Expectation and its child Fruition towards that unseen Christ. It is much to believe Him, it is more to believe in Him; it is--I was going to say--most of all to believe towards Him. For in this region, quite as much as, and I think more than, in the one to which the saying was originally applied, 'search is better than attainment.' Our condition must always be that of 'forgetting the things that are behind'; and however much we may realise the union with the unseen Christ in the act of resting upon Him, that must never be suffered to interfere with the longing for the larger possession of myself, and fuller consequent likeness to Him, which is expressed in that great though simple phrase of my text 'believing towards Him.' Such a continual outgoing of effort, as well as the rest and blessedness of reposing on Him, is indispensable for all true gladness. For the intensest activity of our whole being is essential to the real joy of any part of it, and we shall never know the rapture of which humanity, even here and now, is capable until we gather our whole selves, heart, will, and all our practical, as well as our intellectual, powers in the effort to make more of Christ our own, and to minimise the distance between us to a mere vanishing point, 'Believing towards whom ye rejoice.'

That act of trust, however inadequate the object upon which it rests, and however mistaken may be our conceptions of that on which we lean, always brings a gladness which is real, until disappointment disillusionises and saddens us. There is nothing that so sheds peace over the heart as reliance, absolute and quiet, upon some object worthy of trust. It is blessed to trust one another until, as is too often the case, we find that what we thought to be an oak against which we leaned is but a broken reed that has no pith in it, and no possibility of support. So far as it goes, all trust is blessed, but the most blessed is simple reliance upon, and aspiration after, Jesus Christ. Ever to yearn for Him, not with the yearning of those who have no possession, but with that of those who, having a little, desire to have more, is to bring into our lives the one solid and sufficient good without which there is no gladness, and with which there can be no unmingled sorrow, wrapping the whole man in its ebon folds. For this Christ is enough for all my nature and for the satisfaction of every desire. In Him my mind finds the truth; my will the law; my love the answering love; my hope its object; my fears their dissipation; my sins their forgiveness; my weaknesses their strength; and, to all that I am, what He is answers, as fulness to emptiness, and as supply to need. So, 'believing towards Him, we rejoice.'

But note that the joy is strictly contemporaneous with the faith. Tear away electric wire from the source of energy, and the light goes out instantly. It is as another Apostle says, '_in believing_' that we have 'joy and peace.' And that is why so many of us know little of it.

Yesterday's faith will not contribute to to-day's gladness, any more than yesterday's meals will satisfy to-day's hunger. Present joy depends upon present faith, and the measure of the one is the measure of the other.

Notice again--

II. The Characteristics of the Christian Gladness.

'Unspeakable,' and, as the word ought to be rendered, not 'full of glory' but 'glorified.' Unspeakable. Still waters run deep. It is poor wealth that can be counted; it is shallow emotion that can be crammed into the narrow limits of any human vocabulary. Fathers and mothers, parents and children, husbands and wives, know that. And the depths of the joy that a believing soul has in Jesus Christ are not to be spoken.

Perhaps it is better that it should not be attempted to speak them.

'Not easily forgiven Are those, who, setting wide the doors that bar The secret bridal chambers of the heart, Let in the day.'

It is in shallow streams that the sunlight gleams on the pebbles at the bottom. The abysses of ocean are dark, and have never been searched by its light. I suspect the depth of the emotion which bubbles over into words, and finds no difficulty in expressing itself. The joy which can be manifested in all its extent has a very small extent. Christian joy is unspeakable, too, because just as you cannot teach a blind man what colour is like, and cannot impart to anybody the blessedness of wedded love, or parental affection, by ever so much talking--and, therefore, the poetry of the world is never exhausted--so there is only one way of conveying to a man what is the actual joy of trusting in Christ, and that is, that he himself should trust Him. We may talk till Doomsday, and then, as the Queen of Sheba said, when she came to Solomon, 'the half hath not been told.'

'He must be loved ere that to you He will seem worthy of your love.'

It is unspeakable gladness springing from the possession of an unspeakable gift.

'Glorified.' There is nothing more ign.o.ble than the ordinary joys of men. They are too often like the iridescent sc.u.m on a stagnant pond, fruit and proof of corruption. They are fragile and hollow, for all the play of colour on them, like a soap bubble that breaks of its own tenuity, and is only a drop of dirty water. Joy is too often ign.o.ble, and yet, although it is by no means the highest conception of what Christ's Gospel can do for us, it is blessed to think that it can take that emotion, so often shameful, so often frivolous, so often lowering rather than elevating, and can lift it into loftiness, and transfigure it, and glorify it and make it a power, a power for good and for righteousness, and for 'whatsoever things are lovely and of good report'

in our lives. And that is what trusting towards Christ will do for our gladnesses.

Lastly, in one word, let me lay upon your consciences, as Christian people

III. The Obligation of Gladness.

Peter takes it for granted that all these brethren to whom he is writing have experience of this deep and enn.o.bled joy. He does not say, 'You ought to rejoice,' but he says, 'You do rejoice.' And yet a verse or two before he said, 'Ye are in heaviness through manifold temptations.' So, then, he was not blinking the hard, painful facts of anybody's troubled life. He was not away upon the heights serenely contemptuous of the grim possibilities that lurk down in the dark valleys. He took in all the burdens and the pains and the anxieties and the hara.s.sments, and the losses, and the bleeding hearts and the cares that can burden any of us.

And he said, in spite of them all, 'Ye rejoice.'

Do you? I am afraid there is no more irrefragable proof of the unreality of an enormous proportion of the Christian profession of this day than the joyless lives--in so far as their religion contributes to their joy--of hosts of us. We have religion enough to make us miserable, we have religion enough to make us uncomfortable about doing things that we would like to do. We are always haunted by the feeling that we are falling so far below our professions, and we are either miserable when we bethink ourselves, or, more frequently, indifferent, accordingly. And the whole reason of such experience lies here, we have not an adequately strong and continued trust in Jesus Christ working righteousness in our lives, n.o.bleness in our characters, and so lifting us above the regions where mists and malaria lie. Let us get high enough up, and we shall find clear sky.

You call yourselves Christians. Does your religion bring any gladness to you? Does it burn brightest in the dark, like the pillar of cloud before the Israelites? 'Greek fire' burned below the water, and so was in high repute. Our gladness is a poor affair if it is at the mercy of temperaments or of circ.u.mstances. Jesus Christ comes to cure temperaments, and to enable us to resist circ.u.mstances. So I venture to say that, whatever may be our condition in regard to externals, or whatever may be our tendencies of disposition, we are bound, as a piece of Christian duty, to try to cultivate this joyful spirit, and to do it in the only right way, by cultivating the increase of our faith in Jesus Christ. 'Rejoice in the Lord always'; the man who said that was a prisoner, with death looking into his eyeb.a.l.l.s. As he said it, he felt that his friends in Philippi might think the exhortation overstrained, and so he repeated it, to show that he recognised the apparent impossibility of obeying it, and yet deliberately enjoined it; 'and again I say, rejoice.'

CHRIST AND HIS CROSS THE CENTRE OF THE UNIVERSE

'Of which salvation the prophets have inquired and searched diligently ... the things which are now reported unto you ... which things the angels desire to look into.'--1 Peter i. 10, 11, 12.

I have detached these three clauses from their surroundings, not because I desire to treat them fragmentarily, but because we thereby throw into stronger relief the writer's purpose to bring out the ident.i.ty of the Old and the New Revelation, the fact that Christ and His sufferings are the centre of the world's history, to which all that went before points, from which all that follows after flows; and that not only thus does He stand in the midst of humanity, but that from Him there ran out influences into other orders of beings, and angels learn from Him mysteries. .h.i.therto unknown to them. The prophets prophesy of the grace which comes in the sufferings of Christ and the glory that should follow, and the same Spirit which taught them teaches the preachers of the Gospel of Jesus Christ. They that went before had for their deepest message the proclamation, 'He will come'; they that follow after have for their deepest message, 'He has come.' And angels listen to, and echo, the chorus, from all the files that march in front, and all that bring up the rear, 'Hosanna! Blessed be Him that cometh in the name of the Lord.'

My purpose, then, is just to try to bring before you the magnificent unity into which these texts bind all ages, and all worlds, planting Jesus Christ and His Cross in the centre of them all. There are four aspects here in which the writer teaches us to regard this unity: Jesus and the Cross are the substance of prophecy, the theme of Gospel preaching, the study of angels, and presented to each of us for our individual acceptance. Now, let us look briefly at these four points.

I. First, then, Christ and His Cross is the substance of prophecy.

Now, of course, we have to remember that general statements have to be interpreted widely, and without punctilious adherence to the words; and we have also to remember that great mischief has been done, and great discredit cast, on the whole conception of ancient revelation by the well-meaning, but altogether mistaken, attempts of good people to read the fully developed doctrine of Jesus Christ and His sacrifice into every corner of the ancient revelation. But whilst I admit all that, and would desire to emphasise the fact, I think that in this generation, and to-day, there is a great deal more need to insist upon the truth that the inmost essence and deepest purpose of the whole Old Testament system is to create an att.i.tude of expectance, and to point onwards, with ever-growing distinctness, to one colossal and mysterious figure in which the longings of generations shall be fulfilled, and the promises of G.o.d shall be accomplished. The prophet was more than a foreteller, as is being continually insisted upon nowadays. There were prophets who never uttered a single prediction. Their place in Israel was to be the champions of righteousness, and--I was going to say--the knights of G.o.d, as against law and ceremonial and externalism. But, beyond that, there underlie the whole system of prophecy, and there come sparkling and flashing up to the surface every now and then, bright antic.i.p.ations, not only of a future kingdom, but of a personal King, and not only of a King, but a sufferer. All the sacrifices, almost all the inst.i.tutions, the priesthood and the monarchy included, had this onward-looking aspect, and Israel as a whole, in the proportion in which it was true to the spirit of its calling, stood a-tiptoe, as it were, looking down the ages for the coming of the Hope of the Covenant that had been promised to the fathers. The prophets, I might say, were like an advance-guard sent before some great monarch in his progress towards his capital, who rode through the slumbering villages and called, 'He comes! He comes! The King cometh meek and having salvation,' and then pa.s.sed on.

Now, all that is to be held fast to-day. I would give all freedom to critical research, and loyally accept the results of it, so far as these are established, and are not mere hypotheses, with regard to the date and the circ.u.mstances of the construction of the various elements of that Old Testament. But what I desire especially to mark is that, with the widest freedom, there must be these two things conserved which Peter here emphasises, the real inspiration of the prophetic order, and its function to point onwards to Jesus. And so long as you keep these truths, as long as you believe that G.o.d spoke through prophets, as long as you believe that the very heart of their message was the proclamation of Jesus Christ, and that to bear witness to Him was the function, not only of prophet, but of priest and king and nation, then you are at liberty to deal as you like with mere questions of origin and of date.

But if, in the eagerness of the chase after the literary facts of the origin of the Old Testament, we forget that it is a unity, that it is a divine unity, that it is a progressive revelation, and that 'the testimony of Jesus is the spirit of prophecy' then I venture to say that the most uncritical, old-fashioned reader of the Old Testament that found Jesus Christ in the Song of Solomon, and in the details of the Tabernacle, and in all the _minutiae_ of worship and sacrifice, was nearer to the living heart of the thing than the most learned scholar that has been so absorbed in the inquiries as to how and when this, that, and the other bit of the Book was written, that he fails to see the one august figure that shines out, now more and now less dimly, and gives unity to the whole. 'To Him gave all the prophets witness.' And when Peter declared, as he did in my text, that ancient Israel, by its spokesmen and its organs, testified beforehand of the sufferings of Christ, he is but echoing what he had learned from his Master, who turns to some of us with the same rebuke with which He met His disciples after the Resurrection: 'O fools, and slow of heart to believe all that the prophets have spoken.' The Old and the New are a unity, and Christ and His Cross are the substance and the centre of both.

II. Note here Christ and His Cross, the theme of Gospel preaching.

If you will glance at your leisure over the whole context from which I have picked these clauses as containing its essence, you will find that the Apostle speaks of the things which the prophets foretold as being the same as 'those which are now reported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven.' I must not take for granted that you are all referring to your Bibles, but I should like to point out, as the basis of one or two things that I wish to say, the remarkable variety of phrase employed in the text to describe the one thing. First, Peter speaks of it as 'salvation,' then he speaks of it in the next clause as 'the grace that should come unto you.' Then, in the next phrase, he designates it more particularly as 'the sufferings of Christ and the glory that should follow.' Now, if we put these designations together--salvation, grace, Christ's sufferings, the subsequent glory--we come to this, that the facts of Christ's life, death, resurrection, and ascension are the great vehicle which brings to men G.o.d's grace, that that grace has for its purpose and its effect man's salvation, and that these facts are the Gospel which Christian preachers have to proclaim.

Now notice what follows from such thoughts as these. To begin with, the Gospel is not a speculation, is not a theology, still less a morality, not a declaration of principles, but a history of fact, things that were done on this earth of ours, and that the Apostle's Creed which is worked into the service of the Anglican Church is far nearer the primitive conception of the Gospel than are any of the more elaborate and doctrinal ones which have followed. For we have to begin with the facts that Christ lived, died, was buried, rose again from the dead ...

ascended into Heaven, and sitteth at the right hand of G.o.d. Whatever else the Gospel is, that is the kernel and the basis of it all. Out of these facts will come all manner of doctrines, philosophies of religion, theologies, revelations about G.o.d and man. Out of them will come all ethics, the teaching of duty, the exhibition of a pattern of conduct, inspiration to follow the model that is set before us. Out of them will come, as I believe, guidance and light for social and economical and political questions and difficulties. But what we have to lay hold of, and what we preachers have to proclaim, is the story of the life, and eminently the story of the death.

Why does Peter put in the very centre here 'the sufferings of Christ'?

That suggests another thought, that amongst these facts which, taken together, make the Gospel, the vital part, the central and the indispensable part, is the story of the Cross. Now what Christ said, not what Christ did, not what Christ was, beautiful and helpful as all that is, but to begin with what Christ bore, is the fact that makes the life of the Gospel. And just as He is the centre of humanity, so the Cross is the centre of His work. Why is that? Because the deepest need of all of us is the need to have our sins dealt with, both as guilt and as power, and because nothing else in the whole story of Christ's manifestation deals with men's sins as the fact of His death on the Cross does, therefore the sacrifice and sufferings are the heart of the Gospel.

And so, brethren, we have to mark that the presentation of Christian truth which slurs over that fact of the Sacrifice and Atonement of Jesus Christ, has parted with the vital power which makes the story into a gospel. It is no gospel to tell a man that Jesus Christ died, unless you go on to say He 'died for our sins according to the Scriptures.' And it is no gospel to talk about the beauty of His life, and the perfectness of His example, and the sweetness of His nature, and the depth, the wisdom, and the tenderness of His words, unless you can say this is 'the Lamb of G.o.d,' 'the Word made flesh,' 'who bare our sins, and carried our sicknesses and our sorrows.' Strike out from the gospel that you preach 'the sufferings of Christ,' and you have struck out the one thing that will draw men's hearts, that will satisfy men's needs, that will bind men to Him with cords of love. 'I, if I be lifted up, will draw all men unto Me.' So, wherever you get what they call an ethical gospel which deals with moralities, and does not impart the power that will vitalise moralities, and make them into thankful service and sacrifices, in return for the great Sacrifice; wherever you get a gospel that falters in its enunciation of the sufferings of Christ, and wherever you get a gospel that secularises the Christian service of the Sabbath, and will rather discuss the things that the newspapers discuss, and the new books that the reviewers are talking about, and odds and ends of that sort that are thought to be popular and attractive, you get a gospel _minus_ the thing that, in the Old Testament and in the New alike, stands forth in the centre of all. 'We preach Christ crucified'; it is not enough to preach Christ. Many a man does that, and might as well hold his tongue.

'We preach Christ crucified.' And the same august Figure which loomed before the vision of prophets, and shines through many a weary age, stands before us of this generation; ay! and will stand till the end of the world, as the centre, the pivot of human history, the Christ who has died for men. The Christ that will stand in the centre of the development of humanity is the Christ that died on the Cross. If your gospel is not that, you have yet to learn the deepest secret of His power.