Love to the Uttermost Part 4

These are great mysteries, which will engage our further consideration.

In the meanwhile, let us reason that if our Lord was so careful to subordinate Himself to the Father that He might be all in all, it well becomes us to restrain ourselves, to abstain from speaking our own words or doing our own works, that Jesus may pour His energies through our being, and that those searching words may be fulfilled in us also, "Striving according to His working, which worketh in Me mightily."

VII

The Great Deeds of Prayer

"Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father."--JOHN xiv. 12.

Whenever our Lord was about to say something usually important, He introduced it by the significant expression, "_Verily, verily_"; or, as it is in the original, "Amen, amen, I say unto you." The words well become His lips, who in the Book of Revelation is called "the Amen, the Faithful and True Witness." They are really our Lord's most solemn affirmation of the truth of what He was about to utter, as well as an indication that something of importance is about to be revealed.

Indeed, it was necessary in the present case that the marvellous announcement of the text should receive unusual confirmation, because of its wide extent. If our Lord had ascribed this power of doing greater works than Himself in His earthly life, to apostle, prophet, or ill.u.s.trious saint, we should have required no special a.s.surance of its deliberate truth; but to learn that powers so transcendent are within the reach of any ordinary believer, to learn that any one who believes may outdo the miracles on the outskirts of Nain, and at the tomb of Bethany, is as startling as it is comforting. There is no reason why the humblest soul that ponders this page should not become the medium and vehicle through which the Christ of the glory shall not surpa.s.s the Christ of Galilee, Jerusalem, and Judea.

The best method of treating these words is to take them clause by clause as they stand.

I. THE FIRST NOTE IS FAITH.--"He that believeth on Me." Three varieties of faith are alluded to in the context. Faith in His works: "Believe the works." Faith in His words: "Believe Me." Faith in Himself, as here. In the Greek the preposition translated _in_, would be better rendered _into_, as though the believer was ever approaching the heart of Christ in deeper, warmer, closer fellows.h.i.+p; perpetual motion _toward_, combined with unbroken rest _in_. Each of these three forms of faith plays an important part in the Christian life.

Arrested by the works of Christ--His irresistible power over nature, His tender pity for those who sought His aid, the blessed and far-reaching results of His miracles--we cry with Nicodemus, "Verily, this is a Teacher come from G.o.d; for none can do such miracles, except G.o.d be with him." The Master perpetually appealed to the witness borne by His works to His Divine mission, as when He said, "If I had not done among them the works which none other did, they had not had sin, but now have they both seen and hated both Me and My Father." And again, "The very works that I do bear witness of Me." But at the best the works of Christ are only like the great bell ringing in the church-tower calling attention to the life being unfolded within, and are not calculated to induce the faith to which the greater works are possible.

Next we come to the words of Christ. They are spirit and life: they greatly feed the soul. He speaks as none other has ever spoken of the mysteries of life, death, G.o.d, and eternity. It is through the words that we come to the Speaker. By feeding on them we are led into vital union with Himself. But His words, as such, and apart from Him, will not produce works that shall surpa.s.s those He wrought in His earthly ministry.

Therefore from works and words we come to the Lord Himself with a trust which pa.s.ses up beyond the lower ranges of faith; which does not simply receive what He waits to give, or reckon upon His faithfulness, but which unites us in indissoluble union with Himself. This is the highest function of faith; it is _unitive_: it welds us in living union with our Lord, so that we are one with Him, as He is one with G.o.d.

We are in Him in the Divine purpose which chose us in Him before the foundation of the world; grafted into Him in His cross; partaking of a common life with Him through the regeneration of the Holy Ghost. But all these become operative in the union wrought by a living faith; so that the strongest a.s.sertions which Jesus made of the close relations.h.i.+p between His Father and Himself become the current coin of holy speech, as they precisely describe the union which subsists between us and Jesus. The living Saviour has sent us, and we live by the Saviour. The words we speak are not from ourselves, but the Saviour within us, He doeth His works. We are in Him and He in us, all ours are His, and His ours.

Stay, reader, and ask thyself whether thou hast this faith which incorporates thee with the Man who died for thee on the cross, and now occupies the Throne, the last Adam who has become a life-giving Spirit.

II. A TRUE FAITH ALWAYS WORKS.--"He that believeth in Me, the works that I do shall He do also."

There are many counterfeits of faith in the world. Electroplate!

veneer! They will inevitably fail in the last supreme test, if not before. James especially calls attention to the distinction between a living and a dead faith. It becomes us to be on our guard.

The test of genuine faith are twofold. In the _first_ place, a genuine, living faith has Christ for its object. The hand may tremble, but it touches His garment's hem; the eye may be dimmed by doubt, but it is directed toward His face; the feet may stumble, but as the fainting pilgrim staggers onward, this is his repeated cry, "Thou, O Christ, art all I want."

In the _second_ place, a true faith works. Its works approve its nature, and show that it has reached the heart of Christ, and becomes the channel through which His life-forces pour into the soul. Jacob knew that Joseph was alive and that his sons had opened communications with him, because of the wagons that he sent; and we may know that Jesus lives beyond the mist of time, and that our faith has genuinely connected us with Him, because we feel the pulse of His glorious nature within our own. And when this is so, we cannot but work out what He is working within.

Ask me why a true faith must work! Ask why the branch can do no other than bear cl.u.s.ters of ruddy grapes; its difficulty would be to abstain from bearing; the vitality of the root accounts for its life and productiveness. Blame the lark, whose nature vibrates in the suns.h.i.+ne, for pouring from its small throat acres of sound; blame the child, full of bounding health, for laughing, singing, and leaping; blame the musician, whose soul has caught some fragments of the music of eternity, for pouring it forth in song, before you wonder why it is that the true faith which has opened the way from the believer to his Lord produces those greater works.

III. THERE ARE TWO KINDS OF WORK INDICATED.--(1) "_The works that I do shall he do also._"--What a blessing Christ's ministry must have been to thousands of sufferers! He pa.s.sed through Galilee as a river of water of life. In front of Him were deserts of fever blasted by the sirocco, and malarious swamps of ague and palsy, and the mirage of the sufferer's deferred hope; but after He had pa.s.sed, the parched ground became a pool, and the thirsty land springs of water, the eyes of the blind were opened, and the ears of the deaf unstopped, the lame man leaped as a hart, and the tongue of the dumb sang.

How glad the sick of any district must have been when it was rumored that He was on His way to it! What eager consultations must have been held as to the best means of conveying them into His presence! What sleepless nights must have been spent of speculation as to whether, and how, He would heal!

Such results followed the labors of the apostles. The lame man at the beautiful gate of the Temple; the palsied Aeneas; the dead Dorcas; the crowds in the streets over-shadowed by Peter's pa.s.sing figure; the miracles wrought by Paul at Paphos, Lystra, Philippi, and Malta--all attested the truth of the Master's words, "The works that I do shall ye do also." There is no doubt that, if it were necessary, such miracles might be repeated, if only the Church exercised the same faith as in those early days of her ministry to the world. But there are greater works than these.

(2) "_Greater works than these shall ye do._"--The soul is greater than the body, as the jewel than the casket. All work, therefore, which produces as great an effect on the soul-life as miracles on the physical life, must be proportionately greater, as the tenant is greater than the house, as the immortal than the mortal. It is a greater work to give sight to the blind soul than to the blind body; to raise the soul from its grave than Lazarus from his four days' sleep.

Again, eternity is also greater than time, as the ocean is greater than a creek. The ills from which the miracles of Christ delivered the suppliant crowds, were at the most limited by years. The flesh of the leper became wrinkled with old age; Jairus' daughter fell again on sleep; the generation which had been benefited by the mighty works, pa.s.sed away without handing on a legacy of health to succeeding time!

But if a sinner is turned from the error of his ways, if salvation comes to a nature destined for immortality, and lifts it from the slough of sin to the light of G.o.d, the results must be greater because more permanent and far-reaching.

Moreover, the pain from which the word of the Gospel may save, is infinitely greater than that which disease could inflict. Men have been known to brave any physical torture rather than endure the insupportable anguish of a sin-laden conscience. The worm that never dies is more intolerable than cancer; the fire that is never quenched keener than that of fever. To save a soul from these is, therefore, a greater work.

Christ hinted at this distinction in one of His earliest miracles, when He proposed to forgive the sick of the palsy his sins, before bidding him walk; and bade the seventy rejoice more that their names were written in heaven than that the devils were subject to them. The apostles bear witness to a growing appreciation of this distinction, by the small s.p.a.ce given in the Acts of the Apostles to their miracles, compared with the greater attention concentrated on their discourses; and surely the history of Christendom bears witness to the great and permanent character of spiritual work. The Church could not have influenced the world as she has done, had she been nothing more than a healer of diseases and an exorciser of demons.

IV. THE SOURCE OF THESE GREATER WORKS.--"Because I go to the Father."

Clearly the Church has had an argument to present to men which even her Master could not use. He could not point, except indefinitely, to the cross, its flowing blood, its testimony to a love which the cold waters of death could not staunch. Through the ages this has been the master-motive, the supreme argument.

Then, again, the Master could not count upon the cooperation of the Spirit in His convicting power, as we can. "When He is come, He will convict the world of sin"; but He did not come till after that brief career of public ministry had closed. Speaking reverently, we may say that the Church has an Ally that even her Master had not.

But the main reason is yet to come. Perhaps an ill.u.s.tration will best explain it. Supposing the great painter, Raphael, were to infuse his transcendent power, as he possessed it during his mortal life, into some young brain, there is no reason why the genius of the immortal painter should not effect, through a mere tyro in art, results in form and color as marvellous as those which he bequeathed to coming time.

But suppose, further, that after having been three hundred years amid the tones, forms, and colors of the heavenly world, he could return, and express his thoughts and conceptions through some human medium, would not these later productions be greater works than those which men cherish as a priceless legacy? So if the Lord were to work in us such works only as He did before He ascended to His glory, they would be inferior to those which He can produce now that He has entered into His glorified state, and has rea.s.sumed the power of which He emptied Himself when He stooped to become incarnate. This is what He meant when He said, "Because I go unto the Father."

Open your hearts to the living, risen, glorified Saviour. Let Him live freely in your life, and work unhindered through your faith; expect Him to pour through you as a channel some of those greater works which must characterize the closing years of the present age. Remember how the discourses and miracles of His earthly life even increased in importance and meaning; for such must be the law of His ministry in the heavenlies. According to our faith it will be unto us. The results which we see around us are no measure of what Christ would or could do, they indicate the straitening effect of our unbelief. Lift up your heads, O ye gates, and be ye lifted up, ye low-browed doors of unbelief; and the King of Glory shall come in with His bright and mighty retinue, and shall go out through human lives to do greater works by the instrumentality of His people than ever He wrought in the course of His earthly ministry.

VIII

How to Secure More and Better Prayer

"And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever."--JOHN xiv. 16.

The great lack of our life is that we do not pray more. And there is no failure so disastrous or criminal as this. It is very difficult to account for it. If in all times of discouragement and vicissitude we could have access to one of the wisest and n.o.blest of our fellow creatures, or to some venerated departed saint, or to the guardian angel deputed to attend our steps, or to the archangel that presides as vicegerent over this system of worlds, how strong and brave we should become! Whatever our need, we would at once seek His august presence, and obtain His counsel and a.s.sistance. How extraordinary is our behavior then with respect to prayer, and that we make so little of our opportunities of access into the presence of our Father, in whom wisdom, power, and love blend perfectly, and who is always willing to hear us--nay, is perpetually urging us to come!

The reason may lie in the very commonness of our opportunities. The swing-door of prayer stands always waiting for the least touch of faith to press it back. If our Father's presence-chamber were opened to us only once a year, with how much greater reverence would we enter it, how much more store would we set on it! We should antic.i.p.ate the honor and privilege of that interview for the whole year, and eagerly avail ourselves of it. Alas, that familiarity with prayer does not always increase our appreciation of its magnificence!

The cause of our apathy is probably also to be sought in the effort which is required to bring our sensuous and earth-bound natures into true union with the Spirit of G.o.d. True prayer is labor. Epaphras labored in his intercessions. Our feet shrink from the steep pathway that climbs those heights; our lungs do not readily accustom themselves to the rare air that breathes around the summit of the Mount of Communion.

But there is a deeper reason yet: we have not fully learned or obeyed the laws and conditions of prayer. Until they are apprehended and complied with, it is not possible for us to pray as we might. They are not, however, very recondite. The least advanced in the Divine school may read them on this page, where Christ unbares the deepest philosophy of devotion in the simplest phrases.

It is evident that He expected that the age which Pentecost was to inaugurate, and to which He so frequently refers as "in that day,"

would in a special sense be the Age of Prayer. Mark how frequently in this last discourse He refers to it--(xiv. 13, 14; xv. 7, 16; xvi. 24, 26). Clearly the infilling of the Holy Spirit has a special bearing on the prayerfulness of the individual and the Church. But this will unfold as we proceed.

I. THE PRAYING CHRIST.--"I will pray the Father." It is true that He sat down at the right hand of the Majesty on high, because He had completed the work for which He became man. That session indicated a finished atonement. As the Father rested from the work of creation, so the Son entered into His rest, having ceased from the work of redemption, so far as it could be effected in His death, resurrection, and ascension. But as in His rest the Father worked in Providence, sustaining that which He had created, so did the Saviour continue to work after He had entered into His Sabbath-keeping.

We have already dealt with one branch of His twofold activity, in _His work through those who believe_. The greater works which the risen Saviour has been, and is, achieving through His people bear witness to the perpetual energy streaming from His life in the azure depths. "The apostles," Mark tells us, "went forth and preached everywhere, the Lord working with them, and confirming their word with signs following."

The other branch of His twofold ministry is _His intercession on our behalf_. He says, "I will pray the Father" for you.