It is to men who believe, through their belief, that privileges such as these are to be given. The essence and ground of the promised power is faith. That old word, Faith! That old thing, Faith! How men have stumbled over its definition, and bewildered and ensnarled themselves and those who heard them! God forbid that I should bewilder you today. I want to be as clear and simple as I can; and though I would be far from disparaging any of the subtler and more elaborate descriptions of what faith is, I am sure that we may give ourselves a definition which is true beyond all doubt, and which is full enough to answer all the need of definition which we shall meet today. Faith, then, personal faith, is this, the power by which one being’s vitality, through love and obedience, becomes the vitality of another being. Simple enough that is, I am sure, for any man who will think. I believe in you, my friend; and your vitality, your character, your energy, the more I love and obey you, passes over into me. The saint believes in his pattern saint, the soldier believes in his brave captain, the scholar believes in his learned teacher. In every ease the vitality of the object of faith comes through love and obedience to the believer. Faith is not love nor obedience, but it works by both. A man may love me and yet not have faith in me. A man may obey me, and yet not have faith in me. Faith is a distinct relation between soul and soul; but it is recognizable by this result, that the life of one soul becomes the life of another soul through obedience and love. Now faith in Christ, what is it? Just in the same simple way, it is that power by which the vitality of Christ, through our love and obedience to Him, becomes our vitality. The triumph of the believing soul is this, that he does not live by himself; that into him is ever flowing, by a law which is both natural and supernatural, a law that is supernatural only because it is the consummation and transfiguration of the most natural of all laws-there is always flowing into him the vitality of the Christ whom he loves and obeys. His whole nature beats with the inflow of that Divine life. He lives, but Christ lives in Him. And then add one thing more. That this vitality of Christ, which comes into a man by faith, is not a strange and foreign thing. Christ is the Son of Man, the perfect Man, the Divine Man. Add this, and then we know that His vitality filling us is the perfection of human life filling humanity. “They that believe” are not men turned into something else than men by the mixture of a new and strange Divine ingredient. They are men in whom human life is perfect in proportion to the completeness of their faith through the Son of Man. They are men raised to the highest power. The man in whom Christ dwells by faith is the man in whom the Divine ideal of human life is perfect, or is steadily becoming perfect, by the entrance into him of the perfect life of the Man Christ Jesus, through obedience and love. (Phillips Brooks, D. D.)
The promise to believers
These signs shall follow them that believe, them that have the complete human life by me-Christ says, “If they drink,” etc. Is that a prize? Is it wages which is offered for a certain meritorious act, which is called faith? Not so, surely! It is a consequence. It is a necessity. Safety and helpfulness. These come out of the full life of Christ in the soul of man as the inevitable fruits. Safety, so that what hurts other men shall not hurt him. Helpfulness, so that his brethren about him shall live by his life. These are the utterances of the vitality of him who is thoroughly alive. It is by life, by full, vigorous, emphatic existence that men are safe in this world, and that they save other men from death. Men everywhere are trying to be safe by stifling life; by living just as low as possible. Men everywhere are trying not to do one another harm, trying to spare each other’s souls by tender petting, by guarding them against any vigorous contact with life and thought. “Not so,” says the Bible. “Only by the fulness of life does safety come. Only by the power of contact with life are sick and helpless souls made whole. None but the live man saves himself or quickens the dead to life, saves himself or saves his neighbour.” It is a noble assertion. The whole Bible, from its first page to its last, is full of the assertion of the fundamental necessity of vitality; that the first thing which a man needs in order to live well, is to live. (Phillips Brooks, D. D.)
The safety of faith
Let us consider the safety which Christ offers. It is a safety not by the avoidance of deadly things, but by the neutralizing of them through a higher and stronger power. There is no such idle promise as that if a man believes in Christ a wall shall be built around his soul, so that the things out of which souls make sin cannot come to Him. The Master knew the world too well for that. His own experience on the hill of His temptation was still fresh in His memory. He knew that life meant exposure, that sin must surely beat at every one of these hearts. Nay, that the things out of which sin is made, temptation, moral trial, must enter into every heart; and so He said not, “I will lead you through secluded ways where none but sweet and healthy waters flow,” but, “Where I lead you, there will be the streams of poison. Only if you have the vitality which comes by faith in Me, your life shall be stronger than the poison’s death. If you drink any deadly thing it shall not harm you”….Only those temptations which we encounter on the way of duty, in the path of consecration, only those has our Lord promised us that we shall conquer. He sends us out to live and work for Him. The chances of sin which we meet while that Divine design of life, the life and work for Him, is clear before us, shall not hurt us. When we forget that design, our arm withers, our immunity is gone. It is only when we are about some higher task, only when they meet us as accidents in the service of Christ, that we have a right deliberately to encounter temptation and the chance to sin, and may claim the Lord’s promise of immunity. Think in how many places that law applies. Have I a right to read this sceptical book-this hook in which some able, witty man has gathered all his skill against my Christian faith? It is a book of poison. Have I a right to drink it? Who can say absolutely yes or no? Who does not feel that it depends upon what sort of life the reader brings to meet the poison? If in your soul there is a passionate desire for truth, if you do really love and serve Christ, and want to know Him better, that you may love and serve him more, if this book comes as a help to that part of a study by which you shall get nearer to the heart of the truth and Him, then if you drink that deadly thing it shall not harm you. Nay, you may rise up from the reading with a faith more deep. Whatever change your faith may undergo, it shall win a profounder life. But if there is no such earnestness, no such life as this, if it is mere curiosity, mere desire to be fine and liberal, mere defiance, a mere wantonness, then the poison has it all its own way; there is no vigorous life to meet it; and its death spreads through the nature till it finds the heart … And so it is everywhere with all exposure of the spiritual life. “What took you there?” “What right had you to be there?” These are the critical questions on which everything depends. If you are passing through temptation with your eye fixed on a pure, true life beyond it, temptation being only a necessary stage upon your way, so long as you keep that purpose, that resolution, that ideal, you shall be safe. If you are in temptation for temptation’s sake, with no purpose beyond it, you are lost. (Phillips Brooks, D. D.)
The helpfulness of faith
Not only is the man of faith promised safety for himself, but that he shall be helpful to others too. These two things-safety and helpfulness-go together, not merely in this special promise of the Saviour, but in all life. So is the whole world bound into a whole, so does the good that comes to any man tend to diffuse itself and touch the lives of all, that these two things are true. First, that no man can be really safe, really secure that the world shall not harm and poison him, unless there is going out from him a living and life-giving influence to other men. And second, that no man is really helping other men unless there is true life in his own soul. No man can really save another unless he saves himself. It is the good man by his good deeds that gives life to the world. Always it is the living, not the dead, who give life. It is the man not who has sinned deeply, but who has known by intense sympathy what sin is, how strong, how terrible, and yet escaped it for himself,-he is the man who helps the sinners most; he is the anointed who carries on and carries round the Christ’s salvation. In their deepest need the wickedest men look to the purest men they know; the deadest to the livest; first to those who they think have most escaped sin, then to those who they think have been most cleansed of sin by repentance and forgiveness. Here is a man in whom I know that the promise of Christ is certainly fulfilled. He is a believer, and through his open faith the life of Christ flows into him constantly, and is his life. Full of that life, he gives it everywhere he goes. The sick in soul touch his soul and are well again. The discouraged find new bravery; the yielding souls are clad anew with firmness. The frivolous grow serious, the mean are stung or tempted into generosity, and sinners hate their sin and crave a better life, wherever this man goes. (Phillips Brooks, D. D.)
The secret of the believer’s helpfulness
The power of these life-giving lives seems to be described in these two words-testimony and transmission.
I. The testimony which they bear by the very fact of their own abundant life. They show the presence, they assert the possibility of vitality. Very often this is what souls whose spiritual life is weak and low need to have done for them. Men half alive grow to doubt of the fuller life in anybody. Men try to realize the descriptions of religion which they hear, and, falling short of them, they grow ready to believe that religion is a thing of excited imaginations, and to give up all thought of making it real in themselves. It is not only the badness in the world, it is the dreadful incredulity of good, it is the despair and lack of struggle which tells how low ebbs out the tide of spiritual life. Then comes the man in whom spiritual life is a real, deep, strong, positive thing. The first work which that man does is to bear the simple testimony of his life that life is possible. Already, just in acknowledgement of that, the sick faces begin to revive, and the sick eyes look up to him. The brave and godly boy among a group of boys just learning to be proud of godlessness and contemptuousness of piety-the man of golden principles among the sceptics of the street-the one true penitent rejoicing in a new and certain hope out of the ranks of flagrant sin-these instantly, the moment that they begin to live, begin to bear their testimony of life, and so make life about them.
II. Transmission. The highest statement of the culture of a human nature and of the best attainment that is set before it, is that, as it grows better, it grows more transparent and more simple, more capable therefore of simply and truly transmitting the life and will of God which is behind it. The thought of a man, as he improves and strengthens, getting the control of his own powers, and becoming more and more a source of power over other men, this thought, which has doubtless its own degree of truth, is limited and vulgar beside the breadth and fineness of the other idea, that as a man is trained and cultured, as the various events of life create their changes in him, as tempests beat him and sunshine bathes him, as he wrestles with temptation and yields to grace, as he goes on through the springtime, the summer, and the autumn of his life, the one highest purpose and result of it all is to beat and fuse his life into transparency, so that it can transmit the life of God. For all good is from God, and He uses our lives, all of them, to reach other men’s lives with. Only the difference is this: upon a life of sin, all hard and black, God shines as the sun shines on the black, hard marble, and by reflection thence strikes on the things around, leaving the centre of the marble itself always dark. But on a life of obedience and faith, God shines as the sun shines on a block of crystal, sending its radiance through the willing and transparent mass, and warming and lighting it all into its inmost depths. (Phillips Brooks, D. D.)
Signs unnecessary now
Though the miracle-working power remained in the Church after the ascension of our Lord, Christianity was made less dependent on such external signs and tokens, and more and more on the moral and spiritual power of the Word itself. With this promise compare the still more general one of Psa_91:1-16. Such signs as are indicated here are not needed in this age, when the Divine nature of Christianity is witnessed by such historical evidences as are afforded by the moral, the religious, the social, the political, and even the commercial development which has everywhere attended on and resulted from its progress. I can hardly conceive that occasion ever can arise for the further fulfilment of this promise. Christianity is itself a greater sign than any the apostles wrought. (Abbott.)
