2. Faith chooses the work of life. The Apostle has spoken of the faith that induced the parents of Moses to hide their child three months. Some theologians have set much value on what they term "an implicit faith." The faith of Moses himself would be said by them to be "enwrapped" in that of his parents. Whatever we may think of this doctrine, there can be no question that the New Testament recognises the idea of representation. The Church has always upheld the unity, the solidarity, of the family. It sprang itself out of the family. Perhaps its consummation on earth will be a return into the family relation. It retains the likeness throughout its long history. It acknowledges that a believing husband sanctifies the unbelieving wife, and a believing wife sanctifies the unbelieving husband. In like manner, a believing parent sanctifies the children, and no one but themselves can deprive them of their privileges. But they can do it. The time comes when they must choose for themselves. Hitherto led gently on by loving hands, they must now think and act for themselves, or be content to lose the power of independent action, and remain always children. The risk is sometimes great. But it cannot be evaded. It oftentimes happens that the irrevocable step is taken unobserved by others, almost unconsciously to the man himself. The decision has been taken in silence; the even tenor of life is not disturbed. The world little weens that a soul has determined its own eternity in one strong resolve.
But in the case of a man destined to be a leader of his fellows, whether in thought or in action, a crisis occurs. We use the word in its correct meaning of judgment. It is more than a transition, more than a conversion. He judges, and is conscious that as he judges he will be judged. If God has any great work for the man to do, the command comes sooner or later, as if it descended audibly from heaven, that he stand alone and, in that first terrible solitariness, choose and reject. In an educational age we may often be tempted to sneer at the doctrine of immediate conversion. It is true, nevertheless. A man has come to the parting of the two ways, and choice must be made, because they _are_ two ways. To no living man is it given to walk the broad and the narrow ways. Entrance is by different gates. The history of some of the most saintly men presents an entire change of motive, of character even, and of general life, as produced through one strong act of faith.
When the Apostle wrote to the Hebrew Christians, the time was critical. The question of Christian or not Christian brooked no delay. The Son of man was nigh, at the doors. Even after swift vengeance had overtaken the doomed city of Jerusalem, the urgent cry was still the same. In the so-called "Epistle of Barnabas," in the "Pastor of Hermas," and in the priceless treasure recently brought to light, "The Teaching of the Twelve Apostles," the two ways are described: the way of life and the way of death. Those who professed and called themselves Christians were warned to make the right choice. It was no time for facing both ways, and halting between two opinions.
Moses too refused and chose. This is the second scene in the history of the man. Standing as he did at the fountain-head of nationalism, the prominence assigned to his act of individual choice and rejection is very significant. Before his days the heirs of the promise were in the bond of God's covenant in virtue of their birth. They were members of the elect family. After the days of Moses every Israelite enjoyed the privileges of the covenant by right of national descent. They were the elect nation. Moses stands at the turning point. The nation now absorbs the family, which becomes henceforth part of the larger conception. In the critical moment between the two, a great personality emerges above the confusion. The patriarchal Church of the family comes to a dispensational end in giving birth to a great man. That man's personal act of refusing the broad and choosing the narrow way marks the birth of the theocratic Church of nationalism. Before and after, personality is of secondary importance. In Moses for a moment it is everything.