That was a hard lesson for these Corinthians who were splitting themselves into factions and sects, and tearing each other's eyes out in their partisanship for various Christian teachers. But the advice has a much wider application than to the suppression of squabbles in Christian communities. It is the sum of all commandments of the Christian life, if you will take love in its widest sense, in the sense, that is, in which it is always used in Paul's writings. We cut it into two halves, and think of it as sometimes meaning love to G.o.d, and sometimes love to man. The two are inseparably inter-penetrated in the New Testament writings; and so we have to interpret this supreme commandment in the whole breadth and meaning of that great word _Love_. And then it just comes to this, that love is the victor in all the Christian warfare. If we love G.o.d, at any given moment, consciously having our affection engaged with Him, and our heart going out to Him, do you think that any evil or temptation would have power over us? Should we not see them as they are, to be devils in disguise? In the proportion in which I love G.o.d I conquer all sin. And at the moment in which that great, sweet, all-satisfying light floods into my soul, I see through the hollowness and the shams, and detect the ugliness and the filth of the things that otherwise would be temptations. If you desire to be conquerors in the Christian fight, remember that the true way of conquest is, as another Apostle says, 'Keep yourselves in the love of G.o.d.' 'Let all your things be done in charity.'

And, further, how beautifully the Apostle here puts the great truth that we are all apt to forget, that the strongest type of human character is the gentlest and most loving, and that the mighty man is not the man of intellectual or material force, such as the world idolises, but the man who is much because he loves much. If we would come to supreme beauty of Christian character, there must be inseparably manifested in our lives, and lived in our hearts, strength and love, might and gentleness. That is the perfect man, and that was the union which was set before us, in the highest form, in the 'Strong Son of G.o.d, Immortal Love,' whom we call our Saviour, and whom we are bound to follow. His soldiers conquer as the Captain of their salvation has conquered, when watchfulness and steadfastness and courage and strength are all baptized in love and perfected thereby.

ANATHEMA AND GRACE

'The salutation of me Paul with mine own hand. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. 23. The grace of our Lord Jesus Christ be with you. 24. My love be with you all in Christ Jesus.'--1 COR. xvi. 21-24.

Terror and tenderness are strangely mingled in this parting salutation, which was added in the great characters shaped by Paul's own hand, to the letter written by an amanuensis. He has been obliged, throughout the whole epistle, to a.s.sume a tone of remonstrance abundantly mingled with irony and sarcasm and indignation. He has had to rebuke the Corinthians for many faults, party spirit, lax morality, toleration of foul sins, grave abuses in their worship even at the Lord's Supper, gross errors in opinion in the denial of the Resurrection. And in this last solemn warning he traces all these vices to their fountainhead--the defect of love to Jesus Christ--and warns of their fatal issue. 'Let him be Anathema.'

But he will not leave these terrible words for his last. The thunder is followed by gentle rain, and the sun glistens on the drops; 'The grace of our Lord Jesus Christ be with you all.' Nor for himself will he let the last impression be one of rebuke or even of warning. He desires to show that his heart yearns over them all; so he gathers them all--the partisans; the poor brother that has fallen into sin; the lax ones who, in their misplaced tenderness, had left him in his sin; the misguided reasoners who had struck the Resurrection out of the articles of the Christian creed--he gathers them all into his final salutation, and he says, 'Take and share my love--though I have had to rebuke--amongst the whole of you.'

Is not that beautiful? And does not the juxtaposition of such messages in this farewell go deeper than the revelation of Paul's character? May we not see, in these terrible and tender thoughts thus inextricably intertwined and braided together, a revelation of the true nature both of the terror and the tenderness of the Gospel which Paul preached? It is from that point of view that I wish to look at them now.

I. I take first that thought--the terror of the fate of the unloving.

Now, I must ask you for a moment's attention in regard to these two untranslated words. _Anathema Maran-atha_. The first thing to be noticed is that the latter of them stands independently of the former, and forms a sentence by itself, as I shall have to show you presently. 'Anathema' means an offering, or a thing devoted; and its use in the New Testament arises from its use in the Greek translation of the Old Testament, where it is employed for persons and things that, in a peculiar sense, were set apart and devoted to G.o.d. In the story of the conquest of Canaan, for instance, we read of Jericho and other places, persons, or things that were, as our version somewhat unfortunately renders it, 'accursed,' or as it ought rather to be rendered, 'devoted,' or 'put under a ban.' And this 'devotion' was of such a sort as that the things or persons devoted were doomed to destruction. All the dreadful things that were done in the Conquest were the consequences of the persons that endured them being thus 'consecrated,' in a very dreadful sense, or set apart for G.o.d. The underlying idea was that evil things brought into contact with Him were necessarily destroyed with a swift destruction. That being the meaning of the word, it is clear that its use in my text is distinctly metaphorical, and that it suggests to us that the unloving, like those cities full of uncleanness, when they are brought into contact with the infinite love of the coming Judge, shrivel up and are destroyed.

The other word 'Maran-atha,' as I said, is to be taken as a separate sentence. It belongs to the dialect, which was probably the vernacular of Palestine in the time of Paul, and to which belong, for the most part, the other untranslated words that are scattered up and down the Gospels, such as 'Aceldama,' 'Ephphatha,' and the like. It means 'our Lord comes.' Why Paul chose to use that untranslated sc.r.a.p of another tongue in a letter to a Gentile Church we cannot tell.

Perhaps it had come to be a kind of watchword amongst the early Jewish Christians, which came naturally to his lips. But, at any rate, the use of it here is distinctly to confirm the warning of the previous clause, by pointing to the time at which that warning shall be fulfilled. 'If any man love not the Lord Jesus Christ, let him be devoted and destroyed. Our Lord comes.' The only other thing to be noticed by way of introduction is that this first clause is not an imprecation, nor any wish on the part of the Apostle, but is a solemn prophetic warning (acquiesced in by every righteous heart) of that which will certainly come. The significance of the whole may be gathered into one simple sentence--The coming of the Lord of Love is the destruction of the unloving.

'Our Lord comes.' Paul's Christianity gathered round two facts and moments--one in the past, Christ has come; one in the future, Christ will come. For memory, the coming by the cradle and the Cross; for hope, the coming on His throne in glory; and between these two moments, like the solid piers of a suspension bridge, the frail structure of the Present hangs swinging. In this day men have lost their expectation of the one, and to a large extent their faith in the other. But we shall not understand Scripture unless we seek to make as prominent in our thoughts as on its pages that second coming as the complement and necessary issue of the first. It stands stamped on every line. It colours all the New Testament views of life. It is used as a motive for every duty, and as a magnet to draw men to Jesus Christ by salutary dread. There is no hint in my text about the time of the Lord's coming, no disturbing of the solemnity of the thought by non-essential details of chronology, so we may dismiss these from our minds. The fact is the same, and has the same force as a motive for life, whether it is to be fulfilled in the next moment or thousands of years hence, provided only that you and I are to be there when He comes.

There have been many comings in the past, besides the comings in the flesh. The days of the Lord that have already appeared in the history of the world are not few. One characteristic is stamped upon them all, and that is the swift annihilation of what is opposed to Him.

The Bible has a set of standing metaphors by which to ill.u.s.trate this thought of the Coming of the Lord--a flood, a harvest when the ears are ripe for the sickle, the waking of G.o.d from slumber, and the like; all suggesting similar thoughts. _The_ day of the Lord, _the_ coming of the Lord, will include and surpa.s.s all the characteristics which these lesser and premonitory judgment days presented in miniature. I do not enlarge on this theme. I would not play the orator about it if I could; but I appeal to your consciences, which, in the case of most of us, not only testify of right and wrong, but of responsibility, and suggest a judge to whom we are responsible. And I urge on each, and on myself, this simple question: Have I allowed its due weight on my life and character to that watchword of the ancient church--_Maran-atha_, 'our Lord cometh'?

Now, the coming of the Lord of Love is the annihilation of the unloving. The destruction implied in Anathema does not mean the cessation of Being, but a death which is worse than death, because it is a death in life. Suppose a man with all his past annihilated, with all its effort foiled and crushed, with all its possessions evaporated and disappeared, and with his memory and his conscience stung into clear-sighted activity, so that he looks back upon his former self and into his present self, and feels that it is all waste and chaos, would not that fulfil the word of my text--'Let him be Anathema'? And suppose that such a man, in addition to these thoughts, and as the root and the source of them, had ever the quivering consciousness that he was and must be in the presence of an unloved Judge; have you not there the naked bones of a very dreadful thing, which does not need any tawdry eloquence of man to make it more solemn and more real? The unloving heart is always ill at ease in the presence of Him whom it does not love. The unloving heart does not love, because it does not trust, nor see the love. Therefore, the unloving heart is a heart that is only capable of apprehending the wrathful side of Christ's character. It is a heart devoid of the fruits of love which are likeness and righteousness, 'without which no man shall see the Lord,' nor stand the flash of the brightness of His coming. So there is no cruelty nor arbitrariness in the decree that the heart that loves not, when brought into contact with the infinite Lord of Love, must find in the touch death and not life, darkness and not light, terror and not hope. Notice that Paul's negation _is_ a negation and not an affirmation. He does not say 'he that hateth,' but 'he that doth not love.' The absence of the active emotion of love, which is the child of faith, the parent of righteousness, the condition of joy in His presence, is sufficient to ensure that this fate shall fall upon a man. I durst not enlarge. I leave the truth on your hearts.

II. Secondly, notice the present grace of the coming Lord. 'Our Lord cometh. The grace of our Lord Jesus Christ be with you all.' These two things are not contradictory, but we often deal with them as if they were. And some men lay hold of the one side of the ant.i.thesis, and some men lay hold of the other, and rend them apart, and make antagonistic theories of Christianity out of them. But the real doctrine puts the two together and says there is no terror without tenderness, and there is no tenderness without terror. If we sacrifice the aspects of the divine nature, as revealed to us in the gentle Christ, which kindle a wholesome dread, we have, all unwittingly, robbed the aspects of the divine nature, which warm in us a gracious love, of their power to inflame and to illuminate. You cannot have love which is anything n.o.bler than facile good nature and unrighteous indifference, unless you have along with it aspects of G.o.d's character and government which ought to make some men afraid.

And you cannot keep these latter aspects from being exaggerated and darkened into a Moloch of cruelty, unless you remember that, side by side with them, or rather underlying them and determining them, are aspects of the divine nature to which only child-like confidence and calm beatific returns of love do rightly respond. The terror of the Lord is a garb which our sins force upon the love of the Lord, and when the one is presented it brings with it the other. Never should they be parted in our thoughts or in our teaching.

Note what that present grace is. It is a tenderness which gathers into its embrace all these imperfect, immoral, lax, heretical people in Corinth, as well as everywhere else--'The grace of our Lord Jesus Christ be with _you all_.' There were men in that church that said, 'I am of Paul, I of Apollos, I of Cephas, I of Christ.' There were men in that church that had defiled their souls and their flesh, and corrupted the community, and blasphemed the name of Christ by such foul, sensual sin as was 'not even named among the Gentiles.' There were men in that church so dead to all the sanct.i.ties even of the communion-table as that, with the bread between their teeth and the wine-cup in their hands, one was hungry and another drunken. There were men in that church, whose Christianity was so anomalous and singularly fragmentary that they did not believe in the resurrection of the dead. And yet Paul flings the great rainbow, as it were, of Christ's enclosing love over them all. And surely the love which gathers in such people leaves none outside its sweep; and the tenderness which stoops from heaven to pity, to pardon, to cleanse such is a tenderness to which the weakest, saddest, sinfullest, foulest of the sons of men may confidently resort. Let nothing rob you of this a.s.surance, that Christ, the coming Lord, is present with us all, and with all our weak and wicked brethren, in the full condescension of His all-embracing, all-hoping, all-forgetting, and all-restoring love. All that we need, in order to get its full sunshine into our hearts, is that we trust Him utterly, and, so trusting, love Him back again with that love which is the fulfilling of the Law and the crown of the Gospel.

III. And now, lastly, note the tenderness, caught from the Master Himself, of the servant who rebukes.

This last message of love from the Apostle himself, in verse 24, is quite anomalous. There is no other instance in his letters where he introduces himself and his own love at the end, after he has p.r.o.nounced solemn benediction commending to Christ's grace. But here, as if he had felt that he must leave an impression of himself on their minds, which corresponded to the impression of his Master that he desired to leave, he deviates from his ordinary habit, and makes his last word a personal word--'_My love_ be with you all in Christ Jesus.' Rebuke is the sign of love. Sharp condemnation may be the language of love. Plain warning of possible evils is the simple duty of love. So Paul folds all whom he has been rebuking in the warm embrace of his proffered love, which was the very cause of his rebuke. The healing balm of this closing message was to be applied to the wounds which his keen edged words had made, and to show that they were wounds by a surgeon, not by a foe. In effect, this parting smile of love says, 'I am not become your enemy because I tell you the truth; I show my love to you by the plainness and roughness of my words.' Generalise that, free it from its personal reference, and it just comes to this: There never was a shallower sneer than the sneer which is cast at Christianity, as if it were harsh, 'ferocious,' or unloving, when it preaches the terror of the Lord. No! rather, because the Gospel _is_ a Gospel, it must speak plainly about death and destruction to the unloving. The danger signal is not to be blamed for a collision, which it is hoisted to avert; and it is a strange sign of an unfeeling and unsympathetic, or of a harsh and gloomy system, that it should tell men where they are driving, in order that they may never reach the miserable goal. 'Knowing, therefore, the terror of the Lord, we persuade men.' And when people say to us preachers, 'Is that your Gospel, a Gospel that talks about everlasting destruction from the presence of the Lord at the glory of His coming--is that your Gospel?' We can only answer, 'Yes, it is!

Because, so to talk, may by G.o.d's mercy, secure that some who hear shall never know anything of the wrath, save the hearing of it with the ear, and may, by the warning of it, be drawn to the Rock of Ages for safety and shelter from the storm.'

Therefore, dear friends, the upshot of all that I have been feebly trying to say is just this; let us lay hold with all our hearts, and by simple faith, of the present grace of the coming, loving Lord and Judge. You can do it. It is your only hope to do it. _Have_ you done it? If so, then you may lift up your heads to the throne, and be glad, as those who know that their Friend and Deliverer will come at last, to help, to bless, to save. If not, dear friend, take the warning, that not to love is to be shrivelled like a leaf in the flame, at that coming which is life to them that love, and destruction to all besides. 'Herein is our love made perfect, that we may have boldness before Him in the day of judgment.'

II. CORINTHIANS

G.o.d'S YEA; MAN'S AMEN

'For how many soever be the promises of G.o.d, in Him is the yea: wherefore also through Him is the Amen.'--2 COR. i. 20 (R.V.).

This is one of the many pa.s.sages the force and beauty of which are, for the first time, brought within the reach of an English reader by the alterations in the Revised Version. These are partly dependent upon the reading of the text and partly upon the translation. As the words stand in the Authorised Version, 'yea' and 'amen' seem to be very nearly synonymous expressions, and to point substantially to the same thing--viz. that Jesus Christ is, as it were, the confirmation and seal of G.o.d's promises. But in the Revised Version the alterations, especially in the p.r.o.nouns, indicate more distinctly that the Apostle means two different things by the 'yea' and the 'amen'. The one is G.o.d's voice, the other is man's. The one has to do with the certainty of the divine revelation, the other has to do with the cert.i.tude of our faith in the revelation. When G.o.d speaks in Christ, He confirms everything that He has said before, and when we listen to G.o.d speaking in Christ, our lips are, through Christ, opened to utter our a.s.senting 'Amen' to His great promises. So, then, we have the double form of our Lord's work, covering the whole ground of His relations to man, set forth in these two clauses, in the one of which G.o.d's confirmation of His past revelations by Jesus Christ is treated of, and in the other of which the full and confident a.s.sent which men may give to that revelation is set before us. I deal, then, with these two points--G.o.d's certainties in Christ, and man's cert.i.tudes through Christ.

Now these two things do not always go together. We may be very certain, as far as our persuasion is concerned, of a very doubtful fact, or we may be very doubtful, as far as our persuasion is concerned, of a very certain fact. We speak about truths or facts as being certain, and we ought to mean by that, not how we think about them, but what they are in the evidence on which they rest. A certain truth is a truth which has its evidence irrefragable; and the only fitting att.i.tude for men, in the presence of a certain truth, is to have a cert.i.tude of the truth. And these two things are, our Apostle tells us, both given to us in and through Jesus Christ. Let me deal, then, with these two sides.

I. First, G.o.d's certainties in Christ.

Of course the original reference of the text is to the whole series of great promises given in the Old Testament. These, says Paul, are sealed and confirmed to men by the revelation and work of Jesus Christ, but it is obvious that the principle which is good in reference to them is good on a wider field. I venture to take that extension, and to ask you to think briefly about some of the things that are made for us indubitably certain in Jesus Christ.

And, first of all, there is the certainty about G.o.d's heart.

Everywhere else we have only peradventures, hopes, fears, guesses more or less doubtful, and roundabout inferences as to His disposition and att.i.tude towards us. As one of the old divines says somewhere, 'All other ways of knowing G.o.d are like the bended bow, Christ is the straight string.' The only means by which, indubitably, as a matter of demonstration, men can be sure that G.o.d in the heavens has a heart of love towards them is by Jesus Christ. For consider what will make us sure of that. Nothing but facts; words are of little use, arguments are of little use. A revelation, however precious, which simply says to us, 'G.o.d is Love' is not sufficient for our need. We want to see love in operation if we are to be sure of it, and the only demonstration of the love of G.o.d is to witness the love of G.o.d in actual working. And you get it--where? On the Cross of Jesus Christ. I do not believe that anything else irrefragably establishes the fact for the yearning hearts of us poor men who want love, and yet cannot grope our way in amidst the mysteries and the clouds in providence and nature, except this--'Herein is love, not that we loved G.o.d, but that He loved us, and sent His Son to be the propitiation for our sins.'

The question may arise in some minds, Is there any need for proving G.o.d's love? The question never arose except within the limits of Christianity. It is only men who have lived all their lives in an atmosphere saturated by Christian sentiment and conviction that ever come to the point of saying, 'We do not want historical revelation to prove to us the fact of a loving G.o.d.' They would never have fancied that they did not need the revelation unless, unconsciously to themselves, and indirectly, all their thoughts had been coloured and illuminated by the revelation that they profess they reject. G.o.d as Love is 'our dearest faith, our ghastliest doubt,' and the only way to make absolutely certain of the fact that His heart is full of mercy to us is to look upon Him as He stands revealed to us, not merely in the words of Christ, for, precious as they are, these are the smallest part of His revelation, but in the life and in the death which open for us the heart of G.o.d. Remember what He said Himself, _not_ 'He who hath listened to Me, doth understand the Father,' but 'He that hath _seen_ Me hath seen the Father.' 'In Him is yea,' and the hopes and shadowy fore-revelations of the loving heart of G.o.d are confirmed by the fact of His life and death. G.o.d _establishes_, not 'commends' as our translation has it, 'His love towards us in that whilst we were yet sinners Christ died for us.'

Further, in Him we have the certainty of pardon. Every deep heart-experience amongst men has felt the necessity of having a clear certainty and knowledge about forgiveness. Men do not feel it always.

A man can skate over the surface of the great deeps that lie beneath the most frivolous life, and may suppose, in his superficial way of looking at things, that there is no need for any definite teaching about sin and the mode of dealing with it. But once bring that man face to face, in a quiet hour, with the facts of his life and of a divine law, and all that superficial ignoring of evil in himself and of the dread of punishment and consequences, pa.s.ses away. I am sure of this, that no religion will ever go far and last long and work mightily, and lay a sovereign hand upon human life, which has not a most plain and decisive message to preach in reference to pardon. And I am sure of this, that one reason for the comparative feebleness of much so-called Christian teaching in this generation is just that the deepest needs of a man's conscience are not met by it. In a religion on which the whole spirit of a man may rest itself, there must be a very plain message about what is to be done with sin. The only message which answers to the needs of an awakened conscience and an alarmed heart is the old-fashioned message that Jesus Christ the Righteous has died for us sinful men. All other religions have felt after a clear doctrine of forgiveness, and all have failed to find it. Here is the divine 'Yea!' And on it alone we can suspend the whole weight of our soul's salvation. The rope that is to haul us out of the horrible pit and the miry clay had much need to be tested before we commit ourselves to it. There are plenty of easygoing superficial theories about forgiveness predominant in the world to-day. Except the one that says, 'In whom we have redemption through His blood, even the forgiveness of sin,' they are all like the rope let down into the dark mine to lift the captives beneath, half of the strands of which have been cut on the sharp edge above, and when the weight hangs on to it, it will snap. There is nothing on which a man who has once learned the tragical meaning and awful reality and depth of the fact of his transgression can suspend his forgiveness, except this, that 'Christ has died, the just for the unjust, to bring us unto G.o.d.' 'In Him the promise is yea.'

And, again, we have in Christ divine certainties in regard to life.

We have in Him the absolutely perfect pattern to which we are to conform our whole doings. And so, notwithstanding that there may, and will still be many uncertainties and much perplexity, we have the great broad lines of morals and of duty traced with a firm hand, and all that we need to know of obligation and of perfectness lies in this--Be like Jesus Christ! So the solemn commandments of the ethical side of Divine Revelation, as well as the promises of it, get their 'yea' in Jesus Christ, and He stands the Law of our lives.

We have certainties for life, in the matter of protection, guidance, supply of all necessity, and the like, treasured and garnered in Jesus Christ. For He not only confirms, but fulfils, the promises which G.o.d has made. If we have that dear Lord for our very own, and He belongs to us as He does belong to them who love Him and trust Him, then in Him we have in actual possession these promises, how many soever they be, which are given by G.o.d's other words.

Christ is Protean, and becomes everything to each man that each man requires. He is, as it were, 'a box where sweets compacted lie.' 'In Him are hid all the treasures,' not only of wisdom and knowledge, but of divine gifts, and we have but to go to Him in order to have that which at each moment as it emerges, we most require. As in some of those sunny islands of the Southern Pacific, one tree supplies the people with all that they need for their simple wants, fruit for their food, leaves for their houses, staves, thread, needles, clothing, drink, everything--so Jesus Christ, this Tree of Life, is Himself the sum of all the promises, and, having Him, we have everything that we need.

And, lastly, in Christ we have the divine certainties as to the Future over which, apart from Him, lie cloud and darkness. As I said about the revelation of the heart of G.o.d, so I say about the revelation of a future life--a verbal revelation is not enough. We have enough of arguments; what we want is facts. We have enough of man's peradventures about a future life, enough of evidence more or less valid to show that it is 'probable,' or 'not inconceivable,' or 'more likely than not,' and so on and so on. What we want is that somebody shall cross the gulf and come back again, and so we get in the Resurrection of Christ the one fact on which men may safely rest their convictions of immortality, and I do not think that there is a second anywhere. On it alone, as I believe, hinges the whole answer to the question--'If a man die, shall he live again?' This generation is brought, in my reading of it, right up to this alternative--Christ's Resurrection,--or we die like the brutes that perish. 'All the promises of G.o.d in Him are yea.'

II. And now a word as to the second portion of my text--viz. man's cert.i.tudes, which answer to G.o.d's certainties.

The latter are _in_ Christ, the former are _through_ Christ. Now it is clear that the only fitting att.i.tude for professing Christians in reference to these certainties of G.o.d is the att.i.tude of unhesitating affirmation and joyful a.s.sent. Cert.i.tude is the fitting response to certainty.

There should be some kind of correspondence between the firmness with which we grasp, the tenacity with which we hold, the a.s.surance with which we believe, these great truths, and the rock-like firmness and immovableness of the evidence upon which they rest. It is a poor compliment to G.o.d to come to His most veracious affirmations, sealed with the broad seal of His Son's life and death, and to answer with a hesitating 'Amen,' that falters and almost sticks in our throat.

Build rock upon rock. Be sure of the certain things. Grasp with a firm hand the firm stay. Immovably cling to the immovable foundation; and though you be but like the limpet on the rock hold fast by the Rock, as the limpet does; for it is an insult to the certainty of the revelation, when there is hesitation in the believer.

I need not dwell for more than a moment upon the lamentable contrast which is presented between this cert.i.tude, which is our only fitting att.i.tude, and the hesitating a.s.sent and half belief in which so many professing Christians pa.s.s their lives. The reasons for that are partly moral, partly intellectual. This is not a day which is favourable to the unhesitating avowal of convictions in reference to an unseen world, and many of us are afraid of being called narrow, or dogmatisers, and think it looks like breadth, and liberality, and culture, and I know not what, to say 'Well! perhaps it is, but I am not quite sure; I think it is, but I will not commit myself.' All the promises of G.o.d, which in Him are yea, ought through Him to get from us an 'Amen.'

There is a great deal that will always be uncertain. The firmer our convictions, the fewer will be the things that they grasp; but, if they be few, they will be large, and enough for us. These truths certified in Christ concerning the heart of G.o.d, the message of pardon, the law for life, the gifts of guidance, defence, and sanctifying, the sure and certain hope of immortality--these things we ought to be sure about, whatever borderland of uncertainty may lie beyond them. The Christian verb is 'we _know_,' not 'we hope, we calculate, we infer, we think,' but 'we _know_.' And it becomes us to apprehend for ourselves the full blessedness and power of the cert.i.tude which Christ has given to us by the certainties which he has brought us.

I need not speak about the blessedness of such a calm a.s.surance, about the need of it for power, for peace, for effort, for fixedness in the midst of a world and age of change. But I must, before I close, point you to the only path by which that cert.i.tude is attainable. '_Through_ Him is the amen.' He is the Door. The truths which He confirms are so inextricably intertwined with Himself that you cannot get them and put away Him. Christ's relation to Christ's Gospel is not the relation of other teachers to their words. You may accept the words of a Plato, whatever you think of the Plato who spoke the words. But you cannot separate Christ and His teaching in that fashion, and you must have _Him_ if you are to get _it_. So, faith in Him, the intellectual acceptance of Him, as the authoritative and infallible Revealer, the bowing down of heart and will to Him as our Commander and our Lord, the absolute trust in Him as the foundation of all our hope and the source of all our blessedness--that is the way to cert.i.tude, and there is no other road that we can take.

If thus we keep near Him, our faith will bring us the present experience and fulfilment of the promises, and we shall be sure of them, because we have them already. And whilst men are asking, 'Do we know anything about G.o.d? Is there a G.o.d at all? Is there such a thing as forgiveness? Can anybody find anywhere absolute rules for his life? Is there anything beyond the grave but mist and darkness?' we can say, 'One thing I know, Jesus Christ is my Saviour, and in Him I know G.o.d, and pardon, and duty, and sanctifying, and safety, and immortality; and whatever is dark, this, at least, is sun-clear.' Get high enough up and you will be above the fog; and while the men down in it are squabbling as to whether there is anything outside the mist, you, from your sunny station, will see the far-off coasts, and haply catch some whiff of perfume from their sh.o.r.e, and see some glinting of a glory upon the shining turrets of 'the city that hath foundations.' We have a present possession of all the promises of G.o.d; and whoever doubts their cert.i.tude, the man who knows himself a son of G.o.d by faith, and has experience of forgiveness and guidance and answered prayer and hopes whose 'sweetness yieldeth proof that they were born for immortality,' _knows_ the things which others question and doubt.

So live near Jesus Christ, and, holding fast by His hand, you may lift up your joyful 'Amen' to every one of G.o.d's 'Yeas.' For in Him we know the Father, in Him we know that we have the forgiveness of sins, in Him we know that G.o.d is near to bless and succour and guide, and in Him 'we know that, though our earthly house were dissolved, we have a building of G.o.d.' Wherefore we are always confident; and when the Voice from Heaven says 'Yea!' our choral shout may go up 'Amen!

Thou art the faithful and true witness.'