XV

THE VICTORY OF FAITH

"This is the victory that overcometh the world, even our Faith." I JOHN V. 4.

"The Son of God goes forth to war,

A kingly crown to gain ;

His blood-red banner streams afar :
Who follows in His train?

Who best can drink His cup of woe,
Triumphant over pain,

Who patient bears the cross below,
He follows in His train."

CHRISTIAN life does not wholly consist in serious contemplation, constant devotion and patient submission to the allotments of Providence. Many of its essential elements, no doubt, lie in this passive state of mind. But many more of them appear in vigorous, earnest, and continuous effort. It is a life pre-eminently active, aggressive and militant

The Apostle John sees its highest manifestation in earnest struggles with spiritual adversaries, which at length culminate in the joy of certain victory. Though he does not say that the Christian, in his own unaided strength, is equal to achieve it, yet he sees him through the power of promised grace, coming off more than conqueror. With the spirit of a hero, who looks away beyond the scenes of the present varying conflict to the glorious issue, he declares, “This is the victory which overcomes the world, even our

faith." And as he sees the strife close, the goal reached, and the victory won, he contemplates the means by which all has been accomplished and attributes it to faith. Observe how he puts the effect for the cause, when first he says, "this is the victory that overcomes." He puts the victory won for the faith that gained it. He teaches us that faith is a strong, conflicting and victorious principle in the Christian life. The topic which our text furnishes for our present meditation is the Victory of Faith.

I. But as victory implies a previous conflict, of which it is the issue, and as this conflict is a chief factor in the Christian life, we must inquire somewhat into the character of the forces, between

which the struggle is carried on. The principle adversary, on the one side, is indicated by the comprehensive term-the world, which includes not one spiritual foe alone, but all the forces and powers of sin and evil which oppose us. It does not mean in this scripture, as it sometimes does elsewhere, the earth or material world, as when we are told, "God made the world and all things therein." It is not in this sense the adversary of man, but the theatre on which the scenes of life are enacted. Nor does the world here mean the race or family of man, as when we are told, "Christ came not to condemn the world, but to save the world"—or that "God so loved the world, that he gave his Son," etc. In these uses of the Word, there can be no hostility supposed between faith and the world, since in them the world is the object of God's special solicitude and love.

The term in our text has a different meaning.

M

It stands for all that is evil and seductive in

human society and life around us. In this sense
the Apostle Paul charges Christians not to "be
conformed to this world"; and says of Christ,
that He came to "deliver us from this present
evil world." The world is then all that allures
us from keeping the commands of God, and all
in our corrupt natures, on which the fascinations
of this life, or the seductions of Satan lay hold
and operate.
It is the sum of those ruling
maxims, principles and usages which control
all who do not submit to Christ. In such sense
the world is the adversary of all who follow
Christ. It will help us to a more distinct know-
ledge of the world's power over us, of its modes
of assault, and its danger to our souls, to consider
it under such aspects as follows:—

1. As to the charm and fascination it exerts

over us.

It allures us by the promises _of_pleasure which, without stint, it makes to us. There are many things in the world which are beautiful, many which are evil, only in the excess to which they are indulged, many which afford legitimate pleasure. We err whenever we allow ourselves to be drawn under its power and spell. When we allow the promise of pleasure or gratification which they make, to blind us to the evil or sin which they conceal. When we allow the gifts, which God's bounty bestows upon us, to become supreme over us, instead of being held subordinate. Thus the supremacy of our hearts, which rightfully belongs to God alone, is usurped by the enemy both of God and our souls. It is clear we cannot conform to the usages of the

world, be in sympathy with its maxims, and at the same time obey the laws of Christ, and be in harmony with divine things. Says the Apostle James, "Whosoever will be a friend of the world is the enemy of God." We cannot then be at one with the world's indulgences, pleasures and amusements, be in all sorts of places, in association with all kinds of people, at all hours of the night, with all kinds of follies, games, dress and drinks-we cannot be at one with the world, I say, in these things, and be also on the side of God.

The

The tendency of all these indulgences is to draw the soul away from God and the practise of virtue and piety, and to make the heart a habitation not of God through the spirit, but of evil desires, thoughts, passions and purposes. And how many, especially of the unsuspecting young, are daily allured by the fascinations, the meretricious glitter of this delusive world, and hurried into paths which end in ruin? What power, we may ask, can arrest or vanquish these hostile influences when once put in motion? moth does not think of saving itself from the flame which dazzles, but will also consume, it. The bird does not try to break the charm of the serpent, which fascinates and holds it, till it is destroyed. The hand, which sends the ball bowling down the inclined plane, cannot arrest its motion, or lessen its dangerous momentum. No more can poor mortals in their own strength escape from the fatal allurements of the world, when they have once surrendered to them.

2. The world also assails us on the ground of our temporal interests and responsibilities.

We say it is a duty to be diligent in business. It is a duty to provide for those of our own house. It is our duty to pay our just debts, and to aid every cause of true benevolence and Christian charity. All these things are true, but we do not draw the line of limitation here. We press on with the eagerness of passion to accumulate more than these require. We must secure a competence, we must own lands, must possess houses, must control money and merchandise. Then in this pursuit the things spiritual and eternal are lost to our view. The words of Our Lord on the danger of being rich, become easy of application to us, and teach us a solemn lesson-says he, "How hard is it for them that trust in riches to enter into the Kingdom of God." Nor is the charge of the Apostle Paul less necessary, when through Timothy he says to the rich, and those who would be such-" Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy."

How do these interests absorb time as well as attention, fill the affections of the heart, as well as the capacities of the mind? The strain and struggle are so constant and so great, that it were little less than absurb to expect a victory of faith, while so closely and so cordially allied with the world. Successful men-men of talent for business, beware of your danger from the world you love! Oh, if you are so truly in friendship with it, you should seriously consider whether you are not the enemies of God. Your cares and interests for things pertaining to the present world should be held subordinate to the things