Part 48

But these expedients fail them some time or other, and then, if they have not cast the burden of their sin and their sins on the great Reconciler, they either have to weary themselves with painful and vain efforts to be their own redeemers, or they fall under the domination of a priest.

Hence the hideous penances of heathenism; and hence, too, the power of sacramentarian and sacerdotal perversions of evangelical truth.

III. Faith in Christ as the Regenerator is the only deliverance from baseless hopes for the world.

The world is today full of moaning voices crying, 'Art thou He that should come, or do we look for another?' and it is full of confident voices proclaiming other means of its regeneration than letting Christ 'make all things new.'

The conviction that society needs to be reconstituted on other principles is spread everywhere, and is often associated with intense disbelief in Christ the Regenerator.

Has not the past proved that all schemes for the regeneration of society which do not grapple with the fact of sin, and which do not provide a means of infusing into human nature a new impulse and direction, will end in failure, and are only too likely to end in blood? These two requirements are met by Jesus, and by Him only, and whoever rejects Him and His gift of pardon and cleansing, and His inbreathing of a new life into the individual, will fail in his effort, however earnest and noble in many aspects, to redeem society and bring about a fair new world.

It is pitiable to see the waste of high aspiration and eager effort in so many quarters today. But that waste is sure to attend every scheme which does not start from the recognition of Christ's work as the basis of the world's transformation, and does not crown Him as the King, because He is the Saviour, of mankind.

AUTHORITY AND WORK

'For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.'--Mark xiii. 34.

Church order is not directly touched on in the Gospels, but the principles which underlie all Church order are distinctly laid down. The whole community of Christian people is a family or household, being brethren because possessors of a new life through Christ. In that household there is one 'Master,' and all its members are 'servants.' That name suggests the purpose for which they exist; the meaning of all their offices, dignities, etc.

I. The authority with which the servants are invested.

We hear a great deal about the authority of the Church in these days, as a determiner of truth and as a prescriber of Christian action. It means generally official authority, the power of guidance and definition of the Church's action, etc., which some people think is lodged in the hands of preachers, pastors, priests, either individually or collectively. There is nothing of that sort meant here. Whatever this authority is, it belongs to the whole body of the servants, not to individuals among them. It is the prerogative of the whole ecclesia, not of some handful of them. 'This honour,' whatever it be, 'have all the saints.'

Explain by reference to 'the kings of the earth exercise lordship over them'; 'the greatest shall be your servant.' It is then but another name for capacity for service, power to bless, etc.

And this idea is still further borne out if we go back to the parable of our text. A man leaves his house in charge of his servants. To them is committed the responsibility for his goods. His honour and interests are in their hands. They have control over his possessions. This is the analogy which our Lord suggests as presenting a vivid likeness to our position in the world.

Christ has committed the care of His kingdom, the glory of His name, the growth of His cause in the world to His Church, and has endowed it with all 'talents,' i.e. gifts needful for that work. Or, to put it in other words, they are His representatives in the world. They have to defend His honour. His name is scandalised or glorified by their actions. They have to see to His interests. They are charged with the carrying out of His mind and purposes.

The foundation of all is laid. Henceforth building on it is all, and that is to be done by men. Human lips and Christian effort--not without the divine Spirit in the word--are to be the means.

It is as when some commander plans his battle, and from an eminence overlooks the current of the fight, and marks the plunging legions as they struggle through the smoke. He holds all the tremendous machinery in his hands. The plan and the glory are his, but the execution of the plan lies with the troops.

In a still more true sense all the glory of the Christian conquest of the world is His, but still the instruments are ourselves. The whole counsel of God is on our side. We 'go not a warfare at our own charges.' Note the perfect consistency of this with all that we hold of the necessity of divine influence, etc.

His servants are intrusted with all His 'goods.' They have authority over the gifts which He has given them, i.e. Christian men are stewards of Christ's riches for others.

They have access to the free use of them all for themselves.

Thus the 'authority' is all derived. It is all given for the sake of others. It is all capacity for service. Hence--

II. The authority with which the servants are invested binds every one of them to hard work for Christ.

'To every man his work'

(1) Gifts involve duties. That is the first great thought. To have received binds us to impart. 'Freely ye have received, freely give.'

All selfish possession of the gifts which Christ bestows is grave sin.

The price at which they were procured, that miracle and mystery of self-sacrifice, is the great pattern as well as the great motive for our service.

The purpose for which we have received them is plainly set forth: in the existence of the solidarity in which we are all bound; in the definite utterances of Scripture.

The need for their exercise is only too palpable in the condition of things around us.