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When Mahmoud said to the Grecian slave, „Come,“ it was in order that the gleaming scimitar might sever his head from his body. But from the mouth of the divine Ambassador the whole mystery of godliness is expressed and characterised by that invitation, „Come,“ and the accompanying assurance, „Him that comes to Me I will in no wise cast out.“ We can as yet see only „through a glass darkly,“ and know only „in part.“ Let us not judge prematurely of the ways of the Most High; they tend toward a glorious goal. The grand and resplendent consummation of which we have the type shall assuredly come, but we must wait until the solar light from the battlements of heaven shall shine on these seeming earth-clouds. Shall we judge of the building whilst the scaffolding with its litter of ropes and rude timbers encloses the unfinished walls? Or of the tapestry whilst it is in a cluster of running threads in the midst of jangling wheels, all driving in contrary directions?
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The Christianity which limits its public interest to occasional sneers at the quarrels of Christians is a poor thing. In any case the face of a man who communes thus with God becomes thereby illumined with a divine glory and beauty, which (though he may be all unconscious thereof himself), when turned upon his fellow-men, yields them a celestial light. This is indeed a beauty „which age cannot wither nor custom stale“. Paul is traditionally held to have been infirm and mean in outward appearance; yet always in all our minds, when we think of him, we think of „a light that ne’er was seen on land or sea“ resting on his face, a light of spiritual and intellectual beauty. Plato speaks of the beauty of Socrates, and Phavorinus, comparing him (about the ugliest man in Greece) with his friend Alcibiades (who was about the handsomest), says that the beauty of Socrates will endure undimmed when that of Alcibiades was withering — ay, and when it shall rot in corruption.
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The synapta, or „sea cucumber,“ has a power of great and rapid growth when it has much to feed on — like the sinful principles within and around us; but when deprived of food, it has the power to shed off parts of its body, bit by bit, till there is little but the head left (that, indeed, is very slow to die, but it is not formidable without limbs to work with). The most effective way of fighting Amalek is by cutting off his supplies. He lingers long, and many times after he seems to have been entirely destroyed, we meet his accursed race in very unexpected places — Agag on the throne; Haman in the council-chamber; but the ruthless sword of the prophet shall hew Agag in pieces, and Haman shall perish on the gallows that he had designed for Mordecai. But Judah couched to rise again, his purpose indomitable whether in defeat or victory.
These are the top-performing games loved by players and tested by experts. And there is a way of developing this principle by which every foundational doctrine may be diluted away to nothing. I read a sermon by Theologicus, in which he was defending his own orthodoxy. „Do I believe in the doctrine of regeneration?“ said he, „Most assuredly I do, ‚Except a man be born again, and again, and again, he cannot see the kingdom of God.'“ Thus, whilst he appeared to be underlining the word, he had dexterously scored it out. Can we then never see the things which are not actually there, the things which are invisible? Do not the travellers see the town of Messina, for instance, when entering the Straits long before it is actually visible?
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