The wage question is at bottom a question of more or less life for the wage-worker. Starvation wages are wages by which the hold upon life of the wage-earner and his wife and children is weakened. Systems of industry are good in proportion as they enlarge and invigorate the life of the whole population; evil in proportion as they lessen and weaken its life. So all industrial and national policies are to be judged by the amount of life which they produce and maintain--life of the body and of the spirit. Those strong words of John Ruskin are the everlasting truth:

"There is no wealth but life--life including all its powers of love, of joy and of admiration. That country is the richest which nourishes the greatest number of n.o.ble and happy human beings; that man is richest who, having perfected the functions of his own life to the utmost, has also the widest helpful influence, both personal and by means of his possessions, over the lives of others,"

We have here, as you see, the Christian conception--the very word of the Prince of Life, of Him who came that we might have life, and that we might have it abundantly. And when His kingdom has come, this will be the end for which wealth is sought and used in every nation.

It is possible to use wealth so that it shall be productive of life; so that the entire administration of it shall tend to the enlargement and enrichment of the life of men; so that the labor which it employs shall obtain an increasing share of the goods which it produces; so that all the conditions under which that labor is performed shall be favorable to health and life and happiness; so that the spiritual life, also, of all who are employed shall be nourished by inspiring them with good-will and kindness, with the confidence in man which helps us to have faith in G.o.d. Such an administration of wealth is perhaps the very best testimony to the reality of the truth of the Christian religion which it is possible to bear in this day and generation. One who handles capital with this clear purpose can do more to establish in the earth the kingdom of heaven than any minister or missionary can do.

But it is possible to use wealth in the opposite way, so that it shall be destructive rather than productive of life. A man may manage his industry in such a way that the last possible penny shall be taken from wages and added to profit; in such a way that the health of his employees shall be impaired and their happiness blighted and their hope taken, away. He may do this while maintaining an outwardly religious behavior and giving large sums to philanthropy. But such a handling of wealth does more to make infidels than any heretical teacher or lecturer ever did or can do.

The fact needs to be noted that all the predatory schemes by which capital is successfully inflated and nefariously manipulated, and the community is thus burdened, are deadly attacks upon the life of the people. They filch away the earnings of the laboring cla.s.ses. They increase the cost of rent and transportation and all the necessaries of life. They extort from the people contributions for which no equivalent has been given, of commodity or service. Thus the burden of toil is increased and the reward of industry is lessened for all who work; the surplus out of which life would be replenished is consumed, and the amount of life in the nation at large is lessened. Every one of those schemes of frenzied finance about which we are reading in these days is a gigantic bloodsucker, with ten million minute tentacles which it stealthily fastens upon the people who do the world's work, and each one of the victims must give up a little of his life for the aggrandizement of our financial t.i.tans. When such schemes flourish, by which men's gains are suddenly swollen to enormous proportions, somebody must be paying for it, and life is always the final payment. It all comes out of the life of the people who are producing the world's wealth. The plethora of the few is the depletion of the millions. In every great aggregation of workers, the faces of the underfed are a little paler and the pulses of the children beat a little less joyously, and the feet are hastened on that journey to the tomb--all because of those who come to steal and to kill and to destroy.

Such is the contrast between beneficent business and maleficent business. The good business employs men, feeds them, clothes them, shelters them, generously distributes among them the goods that nourish life; the bad business contrives to levy tribute on the resources out of which they are fed and clad and nourished, and thus enriches itself by impoverishing the life of the mult.i.tude.

And I suppose that we should all find, whether we are engaged in what is called business or not, that the work which we are doing, the way in which we are spending our time and gaining our income, is tending either to the enlargement and increase of the life of those with whom we have to do or to the impoverishment and destruction of their life; and that this is the final test by which we must be judged--are we producers of life or destroyers of life? Is there more of life in the world--more of physical and spiritual life--because of what we are and what we do, or is the physical and spiritual vitality of men lessened by what we are and what we do? Are we helping men to be stronger and sounder in body and mind and soul for the work of life, or are we making them feebler in muscle and will and moral stamina?

When Jesus Christ came into the world the civilization prevailing--if such it could be called--was under the dominion of those who came to steal and to kill and to destroy. Rome was the world, and the civilization of Rome, with all its splendor, was at bottom a predatory civilization. It overran all its neighbors that it might subjugate and despoil them; its whole social system was based on a slavery in which the enslaved were merely chattels; the life of its ruling cla.s.s was fed by the literal devouring of the lives of subject cla.s.ses. Of course, this civilization was decadent. That terrible decline and fall which Gibbon has pictured was in full progress. It was in the midst of this awful scene that Jesus was born in Bethlehem of Judea. Can anyone doubt that His heart was full of divine compa.s.sion for those who were trampled on and preyed upon by the cruel and the strong, for those whose lives were consumed by the avarice and greed of their fellows?

What did He mean when, at the beginning of His ministry in the synagog where He had always worshiped, He took in his hand the roll of the prophet Isaiah and read therefrom: "The Spirit of the Lord is upon me, because he hath anointed me to preach good tidings to the poor; he hath sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord"--adding as He sat down, under the gaze of the congregation, "To-day hath this scripture been fulfilled in your ears"? What could He have meant but this, that it was His mission to change the entire current and tendency of human life; to put an end to the plunderers and devourers; to chain the wolfish pa.s.sion in human hearts which prompts men to steal and to kill and to destroy; to inspire them with His own divine compa.s.sion; to give life and to give it abundantly? And is it not true that so far as men do receive of His fulness, so far as they are brought under the control of His spirit, they do cease to be destroyers and devourers of the bodies and souls of their fellows, and become helpers, saviors, life-bringers? And is not this included in His meaning when He says: "I am come that they may have life, and that they may have it abundantly"?

To-day, then, we hail Him as Prince of Life, the glorious Giver to men of the one supreme and crowning good. And the manner of the giving is not hard to understand. He gives life by kindling in our hearts the flame of sacred love. Love is life. Love to G.o.d and man brings the soul into unity with itself; it is obeying its own organic law, and obedience to its law brings to any organism life and health and peace. If the spirit of Christ has become the ruling principle of our conduct, then we have entered into life, and it is a life that knows no term; it is the immortal life. If the spirit of Christ has entered into our lives, then in all our relations with others life is increased; we are by nature givers of good; out of our lives are forever flowing healing, restoring, saving, vitalizing influences; and when all the members of the society in which we move have received this spirit and manifest it, there are none to bite and devour, to hurt and destroy; the predatory creatures have ceased their ravages, and the world rejoices in the plenitude of life which He came to bring.

We hail Him, then, to-day, as the Lord and Giver of life. We desire to share with Him the unspeakable gift, and to share it, as best we may, with all our fellow men. What we freely receive from Him, we would freely give. What the whole world needs to-day is life, more life, fuller life, larger life. We spend all our energies in heaping up the means of life, and never really begin to live; our strength is wasted, our health is broken, our intellects are impoverished, our affections are withered, our peace is destroyed in our mad devotion to that which is only an adjunct or appendage of life. Oh, if we could only understand how good a thing it is to live, just to live, truly and freely and largely and n.o.bly, to live the life that is life indeed!

Shall we not draw to this Prince of Life and take from Him the gift that He came to bring? Is not this the one thing needful? We are reading and hearing much in these days of the simple life. What is it but the life into which they are led who take the yoke of this Master upon them and learn of Him? It is a most cheering omen that this little book of Pastor Wagner's is falling into so many hands and littering its ingenuous and persuasive plea before so many minds and in so many homes. If we heed it, it must bring us back to the simplicity of Christ. Pastor Wagner is only preaching over again the Sermon on the Mount; it is nothing but the teaching of Jesus brought down to this day and applied to the conditions of our complex civilization. It is the true teaching; none of us can doubt it. And I wish that we could all begin the new year with the earnest purpose to put ourselves under the leadership of the Prince of Life. I know that we should find His yoke easy and His burden light, and that there would be rest for our souls in the paths into which He would lead us.

We should know, if we shared His life, that we were really living; and we should know also that we wore helping others to live; that we were doing what we could to put an end to the ravages of the destroyers and the devourers, and to fill the earth with the abundance of peace.

Is not this, fellow men, the right way to live? Does not all that is deepest and divinest in you consent to this way of life into which Jesus Christ is calling us, as the right way, the royal way, the blessed way? Choose it, then, with all the energy of your volition, and walk in it with a glad heart and a hope that maketh not ashamed.

CLIFFORD

THE FORGIVENESS OF SINS

BIOGRAPHICAL NOTE

John Clifford, Baptist divine, was born at Lawley, Derbyshire, in 1836. He was educated at the Baptist College, Nottingham, and University College, London. He has had much editorial as well as ministerial experience and has published a number of works upon religious, educational and social questions. The Rev. William Durban, the editor, writing from London of John Clifford in the _Homiletic Review_, styles him "the renowned Baptist preacher, undoubtedly the most conspicuous figure in his own denomination." He speaks of "the profundity of thought," "simplicity and beauty of diction," the "compactness of argument" and "instructive expository character" of this preacher's discourses.

CLIFFORD

BORN IN 1836

THE FORGIVENESS OF SINS

_I believe in the forgiveness of sins_.--Apostles' Creed.

This is the first note of personal experience in the Apostles' Creed.

We here come into the society of men like John Bunyan and go with them through the wicket-gate of repentance, through the Slough of Despond, getting out on the right side of it, reaching at length the cross, to find the burden fall from our backs as we look upon Him who died for us; and then we travel on our way until we come to the River of Death and cross it, discovering that it is not so deep after all, and that on the other side is the fulness of the life everlasting.

It is a new note, and it is a little surprizing--is it not?--to most students of this creed that we should have to travel through so many clauses before we reach it. It scarcely seems to be in keeping with the spirit and temper of the early Christian Church that we should have all this a.n.a.lysis of thought, this statement of the facts of Christian revelation, this testimony as to the power of the Holy Spirit, before we get any utterance as to that individual faith by which the Christian Church has been created, and owing to which there has been the helpful and inspiring fellowship of the saints.

I say it is a new note, but it is fundamental. When the Creed does touch the inward life, it goes straight to that which is central--to that which is preeminently evangelical. Without the doctrine of the forgiveness of sins you could have no good news for a sinful world; but with the a.s.sertion of this faith as the actual faith of the man, you have possibilities of service, the upspringing of altruism, the conquest of self, the enthronement of Christ, the advancement of humanity after the likeness of Jesus Christ.

A note it is which is not only fundamental but most musical, harmonious and gladdening. In the ancient Psalms we hear it oft--"Bless the Lord, O my soul, and all that is within me bless his holy name, who forgiveth all thine iniquities, who healeth all thy diseases." It recurs in the prophets: "I, the Lord, am he that blotteth out thy sins; yea, tho they be as a thick cloud, I will blot them out." It is the highest note reached by the singers of the Old Testament; but it comes to us with greater resonance and sweetness from the lips of the men who have stood in the presence of Jesus Christ, and who are able to say, as they look into the faces of their fellows: "Be it known unto you that through this man is preached unto you the forgiveness of sins from which you could not have been freed by the law of Moses." With emphasis, with, strength, with fulness of conviction, with gladdening rapture, these men proclaimed their faith in the forgiveness of sins, and tho the Creed of the churches travels slowly after the faith of the early Church, its last note sounds out a note of triumph: "I believe in the forgiveness of sins, the resurrection of the body, and life everlasting."

It is the crown of the whole Creed. It is the flowering of the truths that are contained in the Creed. Let a man understand G.o.d, and let him have such a vision of the Eternal as Job had, and he is constrained to say, "I abhor myself and repent in dust and ashes." He desires first and chiefly to know that the true relation between the human spirit and G.o.d which has been broken by sin has at length been rearranged, and that sin is no longer an obstacle to the soul's converse with a holy G.o.d, but that the ideal relation of the human spirit with the divine spirit is reestablished by the proclamation of forgiveness.

For, as you know, pardon is not the extinguishing of a man's past; that cannot be done. What has been done by us of good or evil abides, it endures; not G.o.d Himself can extinguish the deeds of the past. What forgiveness does is this: it rearranges the relations between the spirit of man and our Father, so that the sins of the past are no longer an obstacle to us in our speech with Him, our trust in Him--our using the energies of G.o.d for the accomplishment of His purposes. It is the restoration of the human spirit to right relations with G.o.d.

Forgiveness of sins conies, therefore, at the very start of a right life. It is the beginning. All else in the spiritual life succeeds upon this.

I know there is a theory among us, and I am prepared to endorse it, that, if we are trained by G.o.dly parents in G.o.dly homes, we may grow into the spiritual life, pa.s.s into it, as it were, by stages which it is impossible for us to register. We are largely unconscious of these spiritual ascents; they are being made by the gracious use of influences that are in our environment, that reach us through sanctified folk, and we travel on from strength to strength, and, then, perchance, in our young manhood or womanhood, there comes a crisis of revelation, and we discover that we are in such relations with G.o.d our Father, Redeemer, and Renewer as fill us with peace, create hope and conscious strength. But I a.s.sure you that in addition to this experience there will come, it may be early, it may be late, some moment in the life when there is discovered to the individual spirit making that ascent a sense of the awful heinousness of sin; and tho we may not have such a unique experience of evil as the Apostle Paul had, and become so conscious of it as to feel, as it were, that it is a dead body that we have to carry about with us as we go through life, interfering with the very motions of our spirit; yet we do approximate to it, and it is through these approximations to the Apostle Paul that we are lifted to the heights of spiritual achievement, and are qualified for sympathy with a sin-stricken world, and inspired by and nourished in a pa.s.sionate enthusiasm to serve that world by bringing it into right relations with G.o.d.

When, therefore, a man says, "I believe in G.o.d the Father Almighty, maker of heaven and earth," he is a.s.serting that which, being turned to its full and true use, carries him to this goal, "I believe in the forgiveness of sins." For a full and true doctrine of G.o.d can only be heartily welcomed when it is a.s.sociated with the message of the forgiveness of sins. Otherwise the visions of the eternal Power may start in us the cry of Peter: "Depart from me, for I am a sinful man, O Lord," When a man a.s.serts his faith in Jesus Christ, G.o.d's only Son, our Lord, who was crucified, who suffered under Pontius Pilate, who died on the cross; he is himself a.s.serting his faith in the great purpose for which G.o.d sent His Son; even to take away the sin of the world, to make an end of iniquity, to bring in an everlasting righteousness; and so out of that faith he prepared for the response which the soul makes to the workings of the Spirit, the Holy Ghost within him, and he is able to say from his own knowledge of what G.o.d has been to him, "I believe in the forgiveness of sins."

Friends, you have said this again and again, some of you hundreds of times. You have a.s.serted it week by week. What did you mean by it?

What exactly was the thought in your heart as the words pa.s.sed over your lips, "I believe in the forgiveness of sins"? Was it simply the recognition of a universal amnesty for a world of rebels? Was it merely the a.s.sertion of your confidence in the goodness of G.o.d irrespective of His holiness? Or when you uttered that faith of yours, did it mean that you were able to say, "My sins, which were many, are all forgiven. My sins are forgiven, not may be--that pardon is a glorious possibility only--but are forgiven, not will be forgiven at some future time. I am now at peace with G.o.d through faith, in our Lord Jesus Christ"? Could you say that? Was that what it meant; or was it simply the repet.i.tion of a phrase which has been handed down to you by your predecessors, and which you took up as part of an ordered service, without putting the slightest fiber of your soul into it?

Depend upon it, the mere recitation of a creed will not bring you G.o.d's peace, it will not open your heart to the access of His infinite calm. It will not secure you that emanc.i.p.ation from evil which will mean immediate dedication of yourself to work for the emanc.i.p.ation of the world. You must know of yourself, of your own heart and consciousness, that G.o.d has forgiven you. And if you do get that consciousness, that moment of your life will be marked indelibly upon the tablet of your memory. The dint will go so deeply into your nature that it will be impossible for you to forget it. Speaking for myself, I can at this moment see the whole surroundings of the place and time when to me there came the glad tidings, "G.o.d has forgiven you." "G.o.d was in Christ, reconciling the world unto himself, not reckoning unto men their trespa.s.ses."

Do you believe in the forgiveness of sins? Then preach it. Tell it to other people. Let your neighbors know about it. I do not mean by preaching at the street corners, but by getting into such close affectionate touch, with your friends as that you shall be able to persuade them to disinter the thoughts of their own hearts, and show the sorrows that are there--sorrows produced by sin. For, believe me, behind all the bright seeming of human countenances there is a subtle bitterness gnawing constantly at the heart, consequent upon the consciousness of failure--the sense of having broken the law of G.o.d. I know that hundreds of people go into the church and tell G.o.d that they are miserable sinners. They do that in a crowd; it is saying nothing.

They no more think of saying it in such a way as to place themselves apart from their fellows than they would of saying: "I am a thief!"

Do you believe in the forgiveness of sins? What, then, are you going to do with your faith?

Prove your faith by your works. Every time you ask G.o.d for forgiveness you should feel yourself pledged to a most strenuous and resolute fight with the sin you ask G.o.d to forgive. The acceptance of pardon pledges you to the pursuit of holiness, and yet we have to keep on with this doctrine, because it is not only the very beginning of the Christian life, but also the continuous need of that life.

We have to say night by night, "Forgive the ill that I this day have done." And if we say it as we ought, as really believing that G.o.d forgives us, so that we may not lose heart, may never encourage despair of final victory, we shall get up next morning resolved to make a fiercer fight than ever with the evil that sent us on our knees last night. Do you believe in the forgiveness of sins? Let the joy of it come to you, and as your own heart overflows with the fulness of that joy, declare unto others G.o.d's salvation, and teach transgressors His way. Do you believe in the forgiveness of sins? Then find in that faith an impact to obedience to the law of Jesus: "Be ye perfect even as your Father in heaven is perfect"; and do not forget that He who begins the good work in you with His pardon will carry it on to the day of Jesus Christ; so that you may add the last words of the Creed: "I believe in the resurrection from the dead and in the life everlasting."

It is not altogether a good sign that we have pushed eternity out of our modern thought. Confronted as man is every moment by a sense of the fragility and the brevity of human life, it is not surprizing that we should welcome everybody who comes with a message concerning eternity.

Is there not, in truth, beauty in the old Anglo-Saxon story of the bird that shot in at one open window of the large a.s.sembly hall and out at another, where were gathered together a great company of thanes and va.s.sals; and when the missionary was asked to speak to them concerning G.o.d and His salvation, the thane who was presiding rose and said, recalling the bird's speedy flight from side to side of the hall, "Such is our life, and if this man can tell us anything concerning the place to which we are going, let him stand up and be heard." Brothers, a few days may carry us into eternity. "Boast not thyself of to-morrow, thou knowest not what a day may bring forth."

Strong, hopeful, rich in promise of service is to-day; to-morrow friends may be weeping, kith and kin full of sorrow for our departure. This life does not end all; we are going to an eternity of blessedness, to progress without limit, to an a.s.similation with G.o.d that shall know no sudden break or failure, but shall be perfect, even as He is perfect.

MOODY

WHAT THINK YE OF CHRIST?

BIOGRAPHICAL NOTE

Dwight Lyman Moody, the evangelist, was born at Northfield, Ma.s.sachusetts, in 1837, and died in 1899. As a business man he brought to his evangelistic work exceptional tact, initiative, and executive ability, but the main source of his power lay in his knowledge of the Bible, his constant companion. In preaching he largely disregarded form, and thought little of the sermon as such. His one overwhelming and undeviating purpose was to lead men to Christ. His speaking was in a kind of monotone, but his straightforward plainness never failed to be effective. He usually held the Bible in his hand while speaking, so that there was little of gesture. His great sympathetic nature is spoken of by Henry Drummond in these words: