We need not then greatly fear for our own faith if we are sure that we covet the words of eternal life more than the path to worldly advantage. Still less need we tremble for the faith of others if we know that their tastes are spiritual, their leanings Godward. Parents are naturally anxious about their children's faith, and fear it may be endangered by the advances of science or by the old props of faith being shaken. Such anxiety is in great measure misdirected. Let parents see to it that their children grow up with a preference for purity, unselfishness, truth, unworldliness; let parents set before their children an example of real preference for things spiritual, and let them with God's aid cultivate in their children an appetite for what is heavenly, a craving to live on terms with God and with conscience; and this appetite will infallibly lead them to Christ. Does Christ supply the wants of our spirits? Can He show us the way to eternal life? Have men found in Him all needed help to godly living? Have the most spiritual and ardent of men been precisely those who have most clearly seen their need of Him, and who have found in Him everything to satisfy and feed their own spiritual ardour? Has He, that is to say, the words of eternal life? Is He the Person to whom every man must listen if he would find his way to God and a happy eternity? Then, depend upon it, men will believe in Christ in every generation, and none the less firmly because their attention is called off from non-essential and external evidences to the simple sufficiency of Christ.
2. Peter was convinced not only that Jesus had the words of eternal life, but that no one else had. "To whom shall we go?" Peter had not an exhaustive knowledge of all sources of human wisdom; but speaking from his own experience he affirmed his conviction that it was useless to seek life eternal anywhere else than in Jesus. And it seems equally hopeless still to look to any other quarter for sufficient teaching, for words that are "spirit and life." Where but in Christ do we find a God we can accept as God? Where but in Him do we find that which can not only encourage men striving after virtue, but also reclaim the vicious? To put anyone alongside of Christ as a revealer of God, as a pattern of virtue, as a Saviour of men, is absurd. There is that in Him which we recognise as not merely superior, but of another kind. So that those who reject Him, or set Him on a level with other teachers, have first of all to reject the chief part of what His contemporaries were struck with and reported, and to fashion a Christ of their own.
And it should be observed that Christ claims this exceptional homage from His people. The "following" He requires is not a mere acceptance of His teaching alongside of other teaching, nor an acceptance of His teaching apart from Himself, as if a man should listen to Him and go home and try to practise what he has heard; but He requires men to form a connection with Himself as their King and Life, as that One who can alone give them strength to obey Him. To call Him "the Teacher," as if this were His sole or chief title, is to mislead.
The alternative, then, as Peter saw, was Christ or nothing. And every day it is becoming clearer that this is the alternative, that between Christianity and the blankest Atheism there is no middle place. Indeed we may say that between Christianity, with its supernatural facts, and materialism, which admits of no supernatural at all, and of nothing spiritual and immortal, there is no logical standing-ground. A man's choice lies between these two--either Christ with His claims in all their fulness, or a material universe working out its life under the impulse of some inscrutable force. There are of course men who are neither Christians nor materialists; but that is because they have not yet found their intellectual resting-place. As soon as they obey reason, they will travel to one or other of these extremes, for between the two is no logical standing-ground. If there is a God, then there seems nothing incredible, nothing even very surprising, in Christianity. Christianity becomes merely the flower or fruit for which the world exists, the element in the world's history which gives meaning and glory to the whole of it: without Christianity and all it involves the world lacks interest of the highest kind. If a man finds he cannot admit the possibility of such an interference in the world's monotonous way as the Incarnation implies, it is because there is in his mind an Atheistic tendency, a tendency to make the laws of the world more than the Creator; to make the world itself God, the highest thing. The Atheist's position is thoroughgoing and logical; and against the Atheist the man who professes to believe in a Personal God and yet denies miracle is helpless. And in point of fact Atheistic writers are rapidly sweeping the field of all other antagonists, and the intermediate positions between Christianity and Atheism are becoming daily more untenable.