No one will deny that this is tenderly and beautifully written. But objections to its teaching will crowd upon the mind of thoughtful Christians. It seems to defer to a period in the future, to a new era incalculably distant, when Christendom shall be absorbed in Salvationism, that which St. John in his day contemplated as the normal condition of believers, which the Church has always held to be capable of realization, which has been actually realized in no few whom most of us must have known. Further; the fountain-heads of thought, like those of the Nile, are wrapped in obscurity. By what process grace may work with the very young is an insoluble problem in psychology, which Christianity has not revealed. We know nothing further than that Christ blessed little children. That blessing was impartial, for it was communicated to all who were brought to Him; it was real, otherwise He would not have blessed them at all. That He conveys to them such grace as they are capable of receiving is all that we can know. And yet again; the Salvationist theory exalts parents and surroundings into the place of Christ. It deposes His sacrament, which lies at the root of St. John's language, and boasts that it will secure Christ's end, apparently without any recognition of Christ's means.
II.
The second great idea in the verses at the head of this discourse is Victory. The intended issue of the new birth is conquest—"all that is born of God conquers the world."
The idea of victory is almost[290] exclusively confined to St. John's writings. The idea is first expressed by Jesus—"be of good cheer: I have conquered the world."[291] The first prelusive touch in the Epistle, hints at the fulfilment of the Saviour's comfortable word in one class of the Apostle's spiritual children. "I write unto you, young men, because ye have conquered the wicked one. I have written unto you, young men, because ye have conquered the wicked one."[292] Next, a bolder and ampler strain—"ye are of God, little children, and have conquered them: because greater is He that is in you, than he that is in the world."[293] Then with a magnificent persistence, the trumpet of Christ wakens echoes to its music all down and round the defile through which the host is passing—"all that is born of God conquereth the world: and this is the conquest that has conquered the world—the Faith which is ours."[294] When, in St. John's other great book, we pass with the seer into Patmos, the air is, indeed, "full of noises and sweet sounds." But dominant over all is a storm of triumph, a passionate exultation of victory. Thus each epistle to each of the seven Churches closes with a promise "to him that conquereth."
The text promises two forms of victory.
1. A victory is promised to the Church universal. "All that is born of God conquereth the world." This conquest is concentrated in, almost identified with "the Faith." Primarily, in this place, the term (here alone found in our Epistle) is not the faith by which we believe, but the Faith which is believed—as in some other places;[295] not faith subjective, but The Faith objectively.[296] Here is the dogmatic principle. The Faith involves definite knowledge of definite principles. The religious knowledge, which is not capable of being put into definite propositions, we need not trouble ourselves greatly about. But we are guarded from over-dogmatism. The word "of us" which follows "the Faith" is a mediating link between the objective and the subjective. First, we possess this Faith as a common heritage. Then, as in the Apostle's creed we begin to individualise this common possession by prefixing "I believe" to every article of it. Then the victory contained in the creed, the victory which the creed is (for more truly again than of Duty may it be said of Faith, "thou who art victory"[297]), is made over to each who believes. Each, and each alone, who in soul is ever believing, in practice is ever victorious.
This declaration is full of promise for missionary work. There is no system of error, however ancient, subtle, or highly organised, which must not go down before the strong collective life of the regenerate. No less encouraging is it at home. No form of sin is incapable of being overthrown. No school of anti-Christian thought is invulnerable or invincible. There are other apostates besides Julian who will cry—"Galilæe, vicisti!"
2. The second victory promised is individual, for each of us. Not only where cathedral-spires lift high the triumphant cross; on battle-fields which have added kingdoms to Christendom; by the martyr's stake, or in the arena of the Coliseum, have these words proved true. The victory comes down to us. In hospitals, in shops, in courts, in ships, in sick-rooms, they are fulfilled for us. We see their truth in the patience, sweetness, resignation, of little children, of old men, of weak women. They give a high consecration and a glorious meaning to much of the suffering that we see. What, we are sometimes tempted to cry—is this Christ's Army? are these His soldiers, who can go anywhere and do anything? Poor weary ones! with white lips, and the beads of death-sweat on their faces, and the thorns of pain ringed like a crown round their foreheads; so wan, so worn, so tired, so suffering, that even our love dares not pray for them to live a little longer yet. Are these the elect of the elect, the vanguard of the regenerate, who carry the flag of the cross where its folds are waved by the storm of battle; whom St. John sees advancing up the slope with such a burst of cheers and such a swell of music that the words—"this is the conquest"—spring spontaneously from his lips? Perhaps the angels answer with a voice which we cannot hear—"whatsoever is born of God conquereth the world." May we fight so manfully that each may render if not his "pure" yet his purified
"soul unto his captain Christ,
Under whose colours he hath fought so long:"
—that we may know something of the great text in the Epistle to the Romans, with its matchless translation—"we are more than conquerors through Him who loved us"[298]—that arrogance of victory which is at once so splendid and so saintly.