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asked Jesus for something, just as if he were standing
by me in his bodily presence. I have felt, perhaps, a
hardness of feeling toward some one, and, recognizing the
fact, have just said, simply in thought, "O Lord, take
that away from me," forget it and when it again came
to consciousness, the feeling would be entirely gone. But
that, or some other evil, may assail us again, and the
same remedy must be resorted to again. It is some like
eating, one eats his breakfast and is satisfied for the time
being. At dinner time, however, he wants and needs, his
dinner. So our spiritual wants may be supplied for once,
but that once is not designed to last always.

He has, indeed, provided salvation "once for all,"
and it never needs to be repeated. But supplies of divine
grace are not given in such measure that we never have to
go for more. In dispensing grace, God is more like a



The Divine Life: Its Development and Activities 51

father we have heard of. His son was away from home,
but was supplied with money by the father. At first that
father sent large sums, but often he did not hear from
the son again until the money was gone. But the father
wanted to hear from him oftener, so he sent only small
sums at a time. He heard oftener.

So God wants to hear from his children oftener,
but it is too sadly true that He does not hear until they
are in need of help. Various evils assail us and we have
to "watch and fight and pray."

After all, Christ is the vine and we are the branches.
It is by prayer that the sap from the parent stem nour-
ishes the branches and makes them first grow, and then
bear fruit.

But the sphere is large. All things in nature are
designed by a wise Creator to promote our growth in
grace, to develop the Divine life. "All things work to-
gether for good for those who love God." Those who
do not love him have placed themselves out of harmony
with the universe and its outworkings.

But as I write my eyes have fallen upon some won-
derful words of Faber about the influence, the power of
derful words of aber about the influence, the power of
beauty, the beauty of Jesus. But all beauty is designed
by the Creator to refine and purify. All of the beauties
of nature and art, where art is what it ought to be. The
beauties of forests and streams, of fields and flowers, of
mountains and valleys, of clouds and sunshine and shad-
ow, of birds and insects — all are designed to serve their
purpose in the refinement of our natures. All things
could have been made so as to serve what we consider a
utilitarian purpose without beauty. All could have min-
istered to the body without ministering to the spirit. But
God has other designs, higher purposes than the supply,
merely of physical needs. But there are higher needs to



52 The Divine Life: Its Development and Activities

supply. So the beauty of boyhood, of little children trot-
ting along the streets appeals to one with wonderfully re-
fining power. So of music, from the singing of birds,
to the music of the spheres, from the simplest instru-
ment to the great organ in some cathredral — all is de-
signed to serve a higher purpose than to furnish food and
clothing.

And now I touch upon a delicate subject, but for
nearly all my life, it has been a condition of mine that the
.human form divine, attired as God would have it, is as
legitimate an object for admiration, with its accompany-
ing inspiration, as any other object in nature or art. I
may speak dogmatically, but it is with the most earnest
•conviction, that one sex was endowed with beauty, with-
out any reference to the perpetuation of the race ; but, by
its influence, to ennoble, to purify, to elevate the thoughts,
the passions, the aspirations, the ideals, of the sex that
was made more strong and stern, and should I say more
coarse, in order to meet the rebuffs of the world and stand
as protector and provider. How terrible if that beauty
should mislead or that others should betray.

But this and all other beauty has another, perhaps
a higher function. That is to point toward, to lead one
to admire Him who is "The chief est among ten thousand"
and "the one altogether lovely." and note :

"What is lovely never dies,

But passes into other loveliness

Star-dust or sea foam, flowers or winged air ;

If this befalls our unworthy dust,

Think, thee, what awaits the soul :

What glorious vesture it shall wear at last."



The Divine Life: Its Development and Activities 53

And now for those soul stirring words of Faber :

"And O, if the exiles of earth could but win

One sight of the beauty of Jesus above,

From that hour they would cease to be able to sin,

And earth would be heaven, for heaven is love.

"But words may not tell of the vision of peace,

With its worshipful seeming, its marvelous fires ;
Where the soul is at ease, where its sorrows all cease,
And the gift has outbidden its boldest desires."

"We know not what we shall be, but we know that
when He shall appear, we shall be like him for we shall
see him as he is," the King in his beauty.

But there are other influences and helps that we can-
not enumerate. The services of the church, the sacra-
ments, all of the means of grace that we enjoy, are among
the "All things," that are designed to help us on our way.

To be like Him is the final goal, the object to be at-
tained.

So we close with the words at the beginning of the
chapter with a few added : Follow after charity, and grow
in grace and in the knowledge of our Lord and Saviour
Jesus Christ, "Until we all come in the unity of the faith
and the knowledge of the /Son of God unto the perfect
man, unto the measure of the statute of the fullness of
Christ."



CHAPTER VII.

The new motive in the Divine Life, love for Christ.

"He died for all that they which lived should not
henceforth live unto themselves, but unto Him zvJiicii died
for them and rose again." (IlCor. 5 :15.)

When that new life enters one it brings with it new
motives. In the unrenewed man self is the center of his
thoughts. Self interest is the object of his pursuit. In
fact some moral philosophers affirm that all violations of
the divine law are but the outworkings of the spirit of the
inborn selfishness of human nature. To a certain extent
this is true. But there would seem to be exceptions to
that rule. The profane swearer, for instance, is not seek-
ing his own good, but he is angry with God and wishes to
insult him. It is true that he is gratifying a wicked pas-
sion, but it would seem that there could not be any expec-
tation of good to himself. But in general, there can hard-
ly be a violation of any of the commandments, except the
third, that cannot be traced directly to self love, a desire
to promote self interest. When a stronger motive is pres-
ent, so that self interest does not control, it is easy to
keep the commandments. Such a motive is presented by
the apostle in the words above. One of the best evi-
dences that a new nature has been imparted is the pres-
ence of a new motive power, actuating the activities. But,
really, the best way, the wisest way, in which to seek
happiness, even one's own well being, is to live for, to
love, to labor and, if need be, to sacrifice, for some person
or object not ourselves and not connected with self inter-
est. Even our own best interests are to be obtained, like
pleasure, by indirection and not as an object of direct
pursuit.



The Divine Life: Its Development and Activities 55

But if one is to develop the divine life by the exer-
cise of a new motive, that motive must be pure and its
object must be of such a nature as to make one purer,
nobler, more Godlike. Such an object is declared in the
apostle's words above quoted. We should live for him
who died for us and rose again. Christ, the God man, in
whom dwelt all the fullness of the Godhead bodily. He
who left the mansions of glory, humiliated himself, suf-
fered, died and rose again, He is to be the object toward
which the new motive would impel us. Christ says "I
give my sheep eternal life." He imparts to us of his own
life and with that life must come the animating principle
of that life. But is it not selfish in him to claim such
service, such devotion? It has been said that God does
not seek his own glory. If men do that he condemns
them, and that he would not do what he condemns in men.
But the answer is, that God only claims that which right-
ly belongs to Him. If men seek their own glory they are
trying to get what does not belong to them, it all belongs
to God. So in the working for self merely, and ignoring
the claims of God or of Christ, who is God manifest in the
flesh, we are robbing God of that which is his due, but in
robbing him we impoverish ourselves.

"Ye have robbed me," says God to Israel. But they
were ignorant of the fact and ask in surprise, "Wherein
have we robbed thee?" God replies, and enumerates
some of the things of which they have robbed him. "In
tithes and offerings," and so on. "Bring ye all the tithes
into the storehouse, that they may be meat in mine house,
and prove me now herewith, saith the Lord of hosts, if I
will not open you the windows of heaven, and pour you
out a blessing, that there shall not be room to receive it."

When they rendered him his due he poured out his
blessing in this world, both temporal and physical. But



56 The Dk'inc Life: Its Development and Activities

this is only an illustration in the material world of a
principle inherent in the universe of the unseen.

One cannot cheat his neighbor without cheating him-
self a great deal more in the belittling of himself,
robbing himself of some of his own nobility. We
cannot rob God, nor Christ, without wronging ourselves
in our own spiritual natures indefinitely more. And I
cannot emphasize too strongly, or too often, the fact that
the spiritual nature is the man ; all else is but the append-
age of the man. A wise self seeking would be self abne-
gation. If we would secure all of the riches that there
are for us in the infinite store house of God, we should
not henceforth live unto ourselves, but unto him who
died for us and rose again.

But enough of this as a reason for the declaration
of the apostle, or, as we might say, the philosophy at the
bottom of the declaration.

Salvation is not simply a saving from the statutory
penalty for sin. It is that and infinitely more. It is a
state of heart, a new life, imparted by God himself to
those who will come to him. But how shall they come?
They must be drawn by the power of an infinite love
manifested by an uplifted Christ, bearing our sins in his
own body on the tree. As iron filings in a heap of sand or
sawdust respond to the drawing power of the magnet, so
there are human natures among the masses of men that
respond to the drawings of this infinite love. And as mag-
netism begets magnetism, so love begets love, and tins is
the new life, for God is love. One born of God has his
nature. What love? The love that is responsive to, ami
begotten by, the love of God manifests in the fiesh to make
an atonement for sin.

The great final purpose of Christ's death was to plant
this new motive — this impelling power of the new life —
in mankind. Here is displayed in the fulness of its pow-



The Divine Life : lis Development and Activities 57

er the moral influence of Christ's death. Here is shown,
in the fulness of its scope, "The expulsive power of a new
affection." Those who have been born again, and hove
thus been made partakers of the divine nature, are no
longer selfish, no longer live unto themselves, but unto
"Him who died for them and rose again."

Paul affirms this to be the force that impelled him on
to the toils, the labors the sufferings he endured in thfc
prosecution of his work. "For the love of Christ con-
straineth us," he exclaims ; "For Christ's sake," is the
motive clearly defined and vigorously enforced by him.
"For whether we live, we live unto the Lord, or whether
we die, we die unto the Lord, whether we live, therefore,
or die we are the Lord's."

Christ himself, directly or by implication, speaks of
this as the supreme motive that should control his follow-
ers in the future. He speaks of himself, his love for the
race, and the reciprocal love for himself as the power that
in the future should influence the life and conduct of his
followers. Take such passages as these, "Blessed are ye
when men shall revile you and persecute you, and shall
say all manner of evil against you for my sake." "Ye
shall be hated of all nations for my names sake." "He
that loseth his life for my sake shall find it." These are
a few of the words in which he prophesies of the controll-
ing motive in the lives of his followers. They should
work, suffer, endure for his sake.

Love is the great motive power in the world. Love
of wife, husband, children, home friends, country are
the nobly inspiring motives of every true man. woman,
friend or patriot. Even when one seems to be moved by
hatred, it may be, after all, but a manifestation of a su-
preme self love, a love of self of which the hatred of



58 The Divine Life: Its Development and Activities

others is but the reciprocal. Love to Him who redeemed
us should be the all controlling motive in those who know
liim. It was such with Paul.

He speaks of this as the controlling power in his life.
He supplicates the prayers of the church at Rome, for
Christ's sake. He says, "We are fools for Christ's sake."
"This I do for the gospel's sake." "We which live are
a servant for Jesus' sake. With him the words "for
pleasure in infirmities, in reproaches, in necessities, in per-
secutions, in distresses for Christ's sake." He became
a servant for Jesus' sake. With him the words "for
Christ's sake," "in Christ's name" were not a mere form-
ula, a talisman or formula to conjure by for the purpose
of getting something for himself. They were but the
•expressions of the motive that ruled his life.

This is the motive that controls God in his conduct
toward the penitent. It is "for Christ's sake" that he
forgives sin. Men should forgive one another, "even as
God for Christs's sake has forgiven you."

This truth is strongly set forth by the apostle. It is
the necessary accompaniment of the new life.

Consider the greatness of this motive in its obliga-
tions and inspiration. The apostle speaks of it as the
greatest that can possibly influence men. Christ died for
all. Elsewhere he reasons, "For we thus judge, that if he
died for all then were all dead." The reason is more
plain when we consider that the word "for" is used in
the sense of "instead of, in the place of" and not simply
for their benefit. The original is not ambiguous. It
means that all were under the sentence of death, that in
one sense all were dead. But instead of all suffering the
death penalty, Christ died in their stead. He saved our
lives, hence our lives are his ; they belong to him.



The Divine Life: Its Development and Activities 59

If a man is drowning and another one saves him, he
is really under some obligation to his rescuer. This is
particularly true if the rescue has been at great peril or
suffering to the rescuer. The obligation increases if it
were a sovereign who has saved a subject. What sub-
ject could be so heartless, so ungrateful, so lost to all of
the dictates of humanity, as to not render obedience to
such a sovereign, however rebellious he may have been
before? That ruler would have a new claim upon that
subject's loyalty.

The claim increases in strength as we consider the
ruler as the just, the wise, the powerful ruler whose only
object is to increase the happiness, secure the highest
welfare of his subjects, while his wisdom and power en-
able him to accomplish these objects perfectly. The fact
of his saving their lives would be a powerful argument
in favor of their loyalty to him.

Carry this illustration to the extreme of infinite wis-
dom, good will and power, and add the fact that he not
only ran great risks and suffered much, but that he act-
ually died, made a sacrifice of himself, to accomplish this
object, and we have an illustration of the case we are
considering.

He died in our stead that we should not henceforth
live unto ourselves, but unto him who died for us and
rose again. He died in our stead ; ought we not to love
him? He is our lawful, rightful ruler; ought we not to
serve him? He is our Creator, Benefactor, Mediator, Re-
deemer ; do we not owe him our allegiance ? He seeks
our greatest, highest good ; he is wise enough to know in
what that good consists ; he has power enough to ac-
complish his purposes. Has he not the highest claims to
the service of our lives ?



60 The Divine Life: Its Development and Activities

He died for all. All are provided for ; all who will
come, may come. Could there be a greater inducement
to any desponding soul, struggling for victory?

Again, look at this motive in its nature of perfect
purity. Christ died to pay the penalty of sin objectively.
He died, "the just for the unjust," that God might be just
and yet treat as just, or innocent, all who would come to
him through Christ. But he came to save men not only
from the outward consequences, the outward penalty of
sin but from sin itself, by furnishing a higher, purer mo-
tive for our lives than purely selfish ones.

The essence of nearly all sin is selfishness. The con-
tinual temptation is to yield to the solicitations of a sel-
fish nature. Men must be saved from this sin if they are
saved from any. By his sacrifice to save us from outward
punishment, he furnishes a motive outside of, beyond,
above, ourselves that can provide an inward, or subjec-
tive salvation. And this condition is necessary if we
would enjoy the conditions of an outward salvation.

While living to ourselves we are living in sin ; while
living to God, we are living in righteousness. It is thus
that Christ died, to plant this motive in our lives. There
are thus the outward and the inward aspects of Christ's
salvation. The outward is a provision to set aside the
penalty oof broken law, the inward is the preparation of
an inward fitness for salvation.

The Apostle Paul presents a great motive for thus
living, living for Christ, by the inspiration of love in-
duced in us by his own infinite love. It is that Jesus has
bought us with his own blood and set us at libery, as
he often uses the figure. "Ye are not your own, for ye are
bought with a price; therefore glorify God in your body
and in your spirit which are God's." And Peter, exhort-
ing his readers, says, "As he who has called you is holy



The Divine Life: Its Development and Activities 61

so be ye holy in all manner of conversation ; because it is
written be ye holy for I am holy." But why should they
be holy? He explains, "Forasmuch as ye know that ye
were not redeemed with corruptible things from your
vain conversation, but by the blood of Christ, as with a
lamb without spot or blemish." And the beasts and elders
in the Apocalyptic vision sang praises to Jesus, saying,
"For thou wast slain and hast redeemed us to God by thy
blood out of every tongue, and kindred and people and
nation, and hast made us unto our God, kings and
priests." They were redeemed by the blood of Christ, and
this was their song in glory. The object of that redemp-
tion was set forth by Paul to Titus. Speaking of the
great God and Saviour Jesus Christ, he says, "Who gave
himself for us that he might redeem us from all iniqui-
ty and purify unto himself a peculiar people, zealous of
good works."

jSuch righteous living can be achieved only by the
inspiration of that love that is induced in us by the mani-
fested love of Jesus. That is the source of all true,
righteous, noble living. Nothing else in earth or heaven
can supply a motive strong enough to overcome the im-
pulses of our natural selfishness. And what a wonderful
power there is in this motive as thus set forth.

He died to redeem us. A poor slave woman was once
purchased by a benevolent gentleman and set at liberty.
Through all of her after life she never tired of sounding
his praises. She spoke of his greatness, his mercy, his
goodness, his benevolence. Every quality that she con-
sidered noble, praiseworthy, she ascribed to him. He
was her theme on all occasions, in all places and at all
times.

When remonstrated with as a fanatic, a monomaniac
upon the subject, her simple and only reply was, "He
redeemed me." That was enough for that poor, grate-



62 The Divine Life: Its Development and Activities

ful, soul to make him the subject of her talk by day and
of her dreams by night. Christ has redeemed us not
only from slavery, but from death, and not simply from
temporal, death, but from death eternal. Should we do
less than that poor woman ?

This standard of life in Christ becomes a test for our
'Own lives. There seems to be a great deal of nominal,
professed Christian living, that does not stand the appli-
cation of this test. If we are living to make money, we
are not living for Christ.

We do not live for Christ, when we are living for
pleasure, for office, for honor, or for any other object
that terminates so immediately upon self. We may not
be living for Christ even when we seem to be most ac-
tively engaged in his work. We may be, even then, more
thoughtful of ourselves, for the credit we may get, or we
may be working for our own domination more than for
Christ and his cause.

But now for a few words as to the efficiency of this
motive, when it has fairly found a lodgment in the
hearts of men. It has been the moving power with mul-
titudes of men and women, and they have performed
wonders for the betterment of this old world. Look at
the world today, and contrast it with what it was when
Christ came to it. All of the characteristics of our mod-
ern civilization, that distinguish it from that in the time
of the Caesars,, is the product of that motive working
out in human activity.

The inspiring motive in all of the self-sacrificing
labors, trials, discouragements, and sufferings, of the
missionaries of the past century has been that love,
and the love for their fellow human beings for whom
there could be no help but Christ. It yet remains to be
seen what that motive can accomplish when it obtains
its full control in the hearts of men.



CHAPTER VIII.

"Believe on the Lord Jesus Christ and thou shalt
be saved."

We have been considering at some length the God
inbreathed life, the principle of Eternal Life. We may
well consider now how it is to be obtained. Adam lost
it by unbelief, and its resulting disobedience. It must
be regained by reversing the process, believe and obey.

The prescription given by Paul and Silas to the
Phillipian jailor was followed and produced its immedi-
ate result. "Believe on the Lord Jesus Christ and thou
shalt be saved." The effect was wonderful. That jailor
was a hard-hearted, cruel man. Men for that position
were selected from the class that were most inhuman, so
that pity would not interfere with execution of the most
cruel sentence from which a humane nature would
shrink with horror.

He had incarcerated Paul and Silas in the inner pris-
on, and made their feet painfully fast in the stocks. But,
animated by the life that was in them, they could pray
and sing praises to God. But what could they praise
God for? One would naturally think that they had lit-
tle occasion for praise in their circumstances, in such phy-
sical pain and the disgrace of being prisoners. They
praised God for the life that was in them, and that God
had imparted to them. But their prayers and praises
were interrupted.

"^Suddenly there was a great earthquake, so that the
foundations of the prison were shaken, and immediately
all the doors were opened, and every one's bands were
loosed." Every one knows the story. The jailor was
the only one who was frightened. Lie had reason to be.



64 The Divine Life: Its Development and Activities

He was responsible with his life, for the safe keeping of
those committed to his custody. He supposed that, of
course, the prisoners, now that there was nothing to hin-
der them, had escaped. He would take the execution of
the sentence that he knew would be imposed upon him,
into his own hands. He drew out his sword and would
have killed himself as being more honorable than to die
at the hands of a Roman executioner. But Paul cried
with a loud voice, "Do thyself no harm ; for we are all
here." The narrative goes on, "Then he called for a light,
and sprang in, and came trembling, and fell down before


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