FOOTNOTE[4]J. G. Holland.
[4]J. G. Holland.
The relationship of faith to feeling, rather than faith's relationship to mind, is with many people the more vital interest. The emotional results of faith are rightfully of intense concern to everyone, for our feelings put the sense of value into life. To see a sunset without being stirred by its beauty is to miss seeing the sunset; to have friends without feeling love for them is not to have friends; and to possess life without feeling it to be gloriously worth while is to miss living. Now, in this regard, the attitude of faith stands sharply opposed to its direct contrary—the attitude of fear. Faith and fear are the two emotional climates, in one or the other of which everyone tends habitually to live. To the comparison of these we set ourselves in the daily readings.
Give ear to my prayer, O God;And hide not thyself from my supplication.Attend unto me, and answer me:I am restless in my complaint, and moan,Because of the voice of the enemy,Because of the oppression of the wicked;For they cast iniquity upon me,And in anger they persecute me.My heart is sore pained within me:And the terrors of death are fallen upon me.Fearfulness and trembling are come upon me,And horror hath overwhelmed me.And I said, Oh that I had wings like a dove!Then would I fly away, and be at rest.Lo, then would I wander far off,I would lodge in the wilderness.—Psalm 55:1-7.
How many people are slaves to the mood from which this psalmist suffered! "Fearfulness and trembling" are their habitual attitude toward life. They fear to die and just as much they fear to live; before every vexatious problem, before every opposing obstacle, even before the common tasks and responsibilities of daily living, they stand in dread; and every piece of work is done by them at least three times—in previous worry, in anxious performance, and in regretful retrospect. Such fearimprisonsthe soul. No two men really live in the same world; for while the outward geography may be identical, the real environment of each soul is created by our moods, tempers, and habits of thought. Fear builds a prison about the man, and bars him in with dreads, anxieties, and timid doubts. And the man will live forever in that prison unless faith sets him free.Faith is the great liberator.The psalmist who found himself a prisoner of "fearfulness and trembling" obtained his liberty and became a "soul in peace" (v. 18); and the secret of his freedom he revealed in the closing words of his psalm—"But I will trust in Thee." Faith of some sort is the only power that ever sets men free from the bondage of their timidities and dreads. If a man is the slave of fearfulness, there is no substance in his claim to be a man of faith; a man who has vital faith is not habitually fearful. And as Emerson said, "He has not learned the lesson of life who does not every day surmount a fear."
O God, we remember with sadness our want of faith in Thee. What might have been a garden we have turned into a desert by our sin and wilfulness. This beautiful life which Thou hast given us we have wasted in futile worries and vain regrets and empty fears. Instead of opening our eyes to the joy of life, the joy that shines in the leaf, the flower, the face of an innocent child, and rejoicing in it as in a sacrament, we have sunk back into the complainings of our narrow and blinded souls. O deliver us from the bondage of unchastened desires and unwholesome thoughts. Help us to conquer hopeless brooding and faithless reflection, and the impatience of irritable weakness. To this end, increase our faith, O Lord. Fill us with a completer trust in Thee, and the desire for a more whole-hearted surrender to Thy will. Then every sorrow will become a joy. Then shall we say to the mountains that lie heavy on our souls, "Remove and be cast hence" and they shall remove, and nothing shall be impossible unto us. Then shall we renew our strength, and mount up with wings as eagles; we shall run and not be weary; we shall walk and not faint. We offer this prayer in the name of Jesus Christ our Lord. Amen.—Samuel McComb.
Not only is it true that fear imprisons while faith liberates; fearparalyzesand faithempowers. The only attitude in which a man has command of his faculties and is at his best, is the attitude of faith; while fear bewilders the mind and paralyzes the will. The physical effects of fear are deadly; it positively inhibits any useful thinking; and in the spiritual life its results are utterly demoralizing. Fear is the panic of a soul. Consider such an estate as the author of Deuteronomy presents:
And among these nations shalt thou find no ease, and there shall be no rest for the sole of thy foot: but Jehovah will give thee there a trembling heart, and failing of eyes, and pining of soul; and thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. In the morning thou shalt say, Would it were even! and at even thou shalt say, Would it were morning! for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.—Deut. 28:65-67.
Such a situation oppresses every vital power, and the conquest of such a situation must always be inward before it can be outward;the man must pass from fear to faith. Let even a little faith arise in him, and power begins to return. Men fear that they cannot overcome evil habits, that they cannot successfully meet difficult situations, that they cannot hold out in the Christian life, and that great causes cannot be fought through to victory—and the weakness which appalls them is the creation of their own misgiving.
"Our doubts are traitors,And make us lose the good we oft might win,By fearing to attempt."
But faith is tonic; the results which follow a change of heart from fear to faith are miraculous; spiritual dwarfs grow to giants and achieve successes that before would have been unbelievable. No verse in Scripture has behind it a greater mass of verifiable experience than: "This is the victory that hath overcome the world, even our faith" (I John 5:4).
Gracious Father, Thou hast invited us, unworthy as we are, to pray for all sorts and conditions of men.... We pray for all who are in bondage to fear, unable to face the tasks of life or bear the thought of death with peace and dignity. Free them from the tyranny of these dark dreads. Let the inspiration of a great faith or hope seize their souls, and lift them above their fruitless worry and idle torments, into a region of joy and peace and blessedness. We pray for the victims of evil habits, the slaves of alcohol or morphine, or any other pretended redeemer of the soul from weariness and pain. Great is the power of these degrading temptations; but greater still is the saving energy of Thy Spirit. So let Thy Spirit enter the hearts of these unhappy children of Thine, that their will may be made strong to resist, and that the burning heat of high thoughts may consume the grosser desires of the flesh. We pray for souls bound beneath self-imposed burdens, vexed by miseries of their own making; for the children of melancholy, who have lost their way and grope without a light; for those who do their work with no enthusiasm, and, when night falls, can find no sleep though they search for it as for hidden treasure. Let Thy light pierce through their gloom and shine upon their path....
Unite us to Jesus Christ, Thy perfect Son, in the bonds of a living trust, so that sustained by His example, and sanctified by His Spirit, we may grow more and more into the image of His likeness. These, and all other blessings, we ask in His name and for His sake. Amen.—Samuel McComb.
There are many situations in life which naturally throw the pall of dread over man's soul. Life is seldom easy, it is often overwhelmingly difficult, and if a man has worry in his temperament, circumstances supply plenty of occasions on which to exercise it. The difference between men lies here: those in whom the fear-attitude is master hold the oppressive trouble so close to the eye that it hides everything else; those whom the faith-attitude dominates hold trouble off and see it in wide perspectives. A copper cent can hide the sun if we hold it close enough to the eye, and a transient difficulty can shut out from a fearful soul all life's large blessings and all the horizons of divine good will. Feardisheartensmen by concentrating their attention on the unhappy aspects of life;but faith is the great encourager. Whittier lived in a generation full of turmoil and trouble, and his own life is a story of prolonged struggle against illness, disappointments, and poverty. But, listen:
"Yet sometimes glimpses on my sightThrough present wrong, the eternal right;And, step by step, since time beganI see the steady gain of man."
That is the attitude of faith; it does not deny the evil, but it sees around it, refuses to be obsessed or scared by it, and takes heart from a large view when a small view would be appalling. And history always confirms the large view. Fear may be right for the moment, but in the long run it is a liar; only faith tells the truth.
Be merciful unto me, O God; for man would swallow me up:All the day long he fighting oppresseth me.Mine enemies would swallow me up all the day long;For they are many that fight proudly against me.What time I am afraid,I will put my trust in thee.—Psalm 56:1-3.
Almighty and ever-living God, we draw near unto Thee, believing that Thou art, and that Thou wilt reward all those who diligently seek Thee. We are weak, mortal men, immersed in this world's affairs, buffeted by its sorrows, flung to and fro by its conflicts of right and wrong. We cry for some abiding stay, for some sure and steadfast anchorage. Reveal Thyself to us as the eternal God, as the unfathomable Love that encompasses every spirit Thou hast made, and bears it on, through the light and the darkness alike, to the goal of Thine own perfection. And yet, when Thou speakest to us, we are covered with confusion, for now we remember all the sadness and evil disorder of our lives. Thou hast visited our hearts with ideals fair and beautiful, but alas! we have grown weary in aspiration, and have declined into the sordid aims of our baser selves. Thou hast given us the love of parent and of friend, that we might thereby learn something of Thine own love; yet too often have we despised Thy gift and shut our hearts to all the wonder and the glory. We make confession before Thee of our sin and folly and ignorance. Again and again we have vowed ourselves to Thy service; again and again our languid wills have failed to do Thy Will. We have been seduced by the sweet poison of sin, and even against light and knowledge we have done that which Thou dost abhor, and which in our secret hearts we loathe. And now we almost fear to repent, lest Thou shouldst call us into judgment for a repentance that must needs be repented of. O mighty Saviour of men! be patient with us a little longer. Take us back to Thyself. Without Thee, we are undone; with Thee, we will take fresh heart of hope, and bind ourselves with a more effectual vow, and laying aside every weight and the sin which doth so easily beset us, we will follow Thee whithersoever Thou leadest. Amen.—Samuel McComb.
Fear depresses vitality and is a fruitful cause of nervous disorders, with all their disastrous reactions on man's health. Modern investigation has shown beyond any reasonable doubt that while illness comes often by way of the body, it comes also by way of the mind; our moods and tempers have a physical echo, and of all fatal mental states none is so ruinous as fear. It is not strange, therefore, that some people never are well. As Dr. McComb puts it, "Many play at living—they do not really live. They fear the responsibilities, the struggles, the adventures, not without risk, which life offers them. They fear illness. They fear poverty. They fear unhappiness. They fear danger. They fear the passion of sacrifice. They fear even the exaltation of a pure and noble love, until the settlements in money and social prestige have been duly certified. They fear to take a plunge into life's depths. They fear this world, and they fear still more the world beyond the grave." In such a mood no man can possibly be well. Faith, therefore, which drives out fear, has always been a minister of health. The Master's healings, which to the rationalism of a previous generation seemed incredible, in the light of the present knowledge seem inevitable. He had faith and he demanded faith, and wherever the faith-attitude can be set in motion against the fear-attitude and all its morbid brood, the consequences will be physical as well as moral. An outgrown custom of the early Church does not now seem so strange as it did a generation ago:
Is any among you suffering? let him pray. Is any cheerful? let him sing praise. Is any among you sick? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working.—James 5:13-16.
Eternal God, who art above all change and darkness, whose will begat us, and whose all present love doth enfold and continually redeem us, Holy Guest who indwellest, and dost comfort us; we have gathered to worship Thee, and in communion with Thee to find ourselves raised to the light of our life, and the Heaven of our desires.
Pour upon our consciousness the sense of Thy wonderful nearness to us. Reveal to our weakness and distress the power and the grace that are more than sufficient for us. May we see what we are, Thy Spirit-born children linked by nature, love, and choice to Thy mighty being; and may the vision make all fears to fade, and a Divine strength to pulse within.
Enable us to carry out from this place the peace and strength that here we gain, to take into our homes a kinder spirit, a new thoughtfulness; that we may brighten sadness, heal the sick, and make happiness to abound. May we take into our daily tasks and life of labor, a sense of righteousness that shall be as salt to every evil and corrupting influence.
Because we have walked here awhile with Thee, may we be able to walk more patiently with man. Send us forth with love to the fallen, hope for the despairing, strength to impart to the weak and wayward; and carry on through us the work Thou didst commence in Thy Son our Brother Man and Saviour God. Amen.—W. E. Orchard.
Fear makes impossible any satisfying joy in life. A man of faith may be deeply joyful even in disastrous circumstances, but a man of fear would be unhappy in heaven. Stevenson sings in "the saddest and the bravest song he ever wrote":
"God, if this were faith?...To go on for ever and fail and go on again,And be mauled to the earth and arise,And contend for the shade of a word and a thing not seen with the eyes:With half of a broken hope for a pillow at nightThat somehow the right is the right,And the smooth shall bloom from the rough:Lord, if that were enough?"
Sad this song may be, but at the heart of it is yet a fierce joy because faith is there. But put a man of fear in luxury and remove from him every visible cause of disquiet and he will still be miserable. The more a man considers these two determinant moods in life, the more he sees that somehow the faith-attitude must be his, if life is to be worth living. Without it life dries up into a Sahara; with it, he comes into a company of the world's glad spirits, who one way or another have felt what the Psalmist sings:
Jehovah is my light and my salvation;Whom shall I fear?Jehovah is the strength of my life;Of whom shall I be afraid?When evil-doers came upon me to eat up my flesh,Even mine adversaries and my foes, they stumbled and fell.Though a host should encamp against me,My heart shall not fear:Though war should rise against me,Even then will I be confident.One thing have I asked of Jehovah, that will I seek after:That I may dwell in the house of Jehovah all the days of my life,To behold the beauty of Jehovah,And to inquire in his temple.For in the day of trouble he will keep me secretly in his pavilion:In the covert of his tabernacle will he hide me;He will lift me up upon a rock.And now shall my head be lifted up above mine enemies round about me;And I will offer in his tabernacle sacrifices of joy;I will sing, yea, I will sing praises unto Jehovah.—Psalm 27:1-6.
Gracious Father! We confess the painful riddle of our being, that, while claiming kinship with Thee, we feel far from Thee. O, what means this strange bewilderment, this never-ending war between our worse and better thoughts? We are Thine by right, yet we have not given ourselves wholly to Thy care. Our hearts know no rest, save in Thee, yet they have sought it in this world's vainglory, which passeth away. We seek to quench our thirst at the cisterns of this earth, but they are broken cisterns, that can hold no water. Lead us to Thy well of life that springeth up eternally. Give us to drink of that spiritual water, of which, if any man drink, he shall never thirst again. We lament our want and poverty before Thee. Open Thou our eyes to behold the unsearchable riches of Thy grace, and increase our faith that we may make them ours. Unite us to Thee in the bonds of will and love and purpose. Out of Thy fulness, which is in Christ, give to each one of us according to his need. Make us wise with His Wisdom; pure with His purity; strong with His strength; that we may rise into the power and glory of the life that is life indeed. Hear our hearts' weak and wandering cries, and when Thou hearest, forgive and bless, for His sake. Amen.—Samuel McComb.
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.
But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you.—Matt. 6:24-33.
The meaning of this passage hinges on the first "therefore." You cannot serve God and selfish gain at the same time, says Jesus; you should choose decisively to serve God; andthereforeyou must not be anxious about yourself. Foranxious fear so concentrates a man's thought on himself that he can serve no one else. That this is the meaning of this familiar passage is clear also from its conclusion. The real reason for conquering anxious fear is that a man may give himself wholeheartedly to the service of the Kingdom. That fear does spoil usefulness is obvious; a man cannot be fearful for himself and considerate of his fellows. As Stevenson puts it in "Aes Triplex," "The man who has least fear for his own carcass has most time to consider others. That eminent chemist who took his walks abroad in tin shoes and subsisted wholly upon tepid milk had all his work cut out for him in considerate dealings with his own digestion. So soon as prudence has begun to grow up in the brain, like a dismal fungus, it finds its first expression in a paralysis of generous acts." The shame of our fearful living is that it circles about self, is narrowed down to mean solicitudes about our own comfort, and is utterly incapable of serving God or seeking first his Kingdom. Only faith puts folk at leisure from their small anxieties so that they can be servants of a worthy cause. Jesus, therefore, in this passage is not giving us the impossible injunction not to think about tomorrow; he is stating a truth of experience, that anxious fear for oneself which so draws in the thought that God's great causes are forgotten is a deadly peril in man's life. By faith thrust out the mean and timid solicitudes, is his injunction, that life may be free to put first things first.
We come to Thee, our Father, that we may more deeply enter into Thy joy. Thou turnest darkness into day, and mourning into praise. Thou art our Fortress in temptation, our Shield in remorse, our Covert in calamity, our Star of Hope in every sorrow. O Lord, we would know Thy peace, deep, abiding, inexhaustible. When we seek Thy peace, our weariness is gone, the sense of our imperfection ceases to discourage us, and our tired souls forget their pain. When, strengthened and refreshed by Thy goodness, we return to the task of life, send us forth as servants of Jesus Christ in the service and redemption of the world. Send us to the hearts without love, to men and women burdened with heavy cares, to the miserable, the sad, the broken-hearted. Send us to the children whose heritage has been a curse, to the poor who doubt Thy Providence, to the sick who crave for healing and cannot find it, to the fallen for whom no man cares. May we be ministers of Thy mercy, messengers of Thy helpful pity, to all who need Thee. By our sympathy, our prayers, our kindness, our gifts, may we make a way for the inflow of Thy love into needy and loveless lives. And so may we have that love which alone is the fulfilling of Thy law. Hasten the time when all men shall love Thee and one another in Thee, when all the barriers that divide us shall be broken down, and every heart shall be filled with joy and every tongue with melody. These gracious gifts we ask, in Jesus' name. Amen.—Samuel McComb.
Fear does not reveal its disastrous consequences to the full until it colors one's thoughts about the source and destiny of life. Folk work joyfully at a picture-puzzle so long as they believe that the puzzle can be put together, that it was meant, completed, to compose a picture, and that their labor is an effort made in reasonable hope. But if they begin to fear that they are being fooled, that the puzzle is a hoax and never can be pieced together anywhere by anyone, how swiftly that suspicion will benumb their work! So joyful living depends on man's conviction that this life is not a hapless accident, that a good purpose binds it all together, and that our labor for righteousness is not expended on a futile task without a worthy outcome. But fear blights all such hope; it whispers what one pessimist said aloud: "Life is not a tragedy but a farcical melodrama, which is the worst kind of play." That fear benumbs worthy living, kills hope, makes cynical disgust with life a reasonable attitude, and with its frost withers all man's finest aspirations.Only faith in God can save men from such fear.Fear or faith—there is no dilemma so full of consequence. Fear imprisons, faith liberates; fear paralyzes, faith empowers; fear disheartens, faith encourages; fear sickens, faith heals; fear makes useless, faith makes serviceable—and, most of all, fear puts hopelessness at the heart of life, while faith rejoices in its God.
Oh give thanks unto Jehovah; for he is good;For his lovingkindness endureth for ever.Let Israel now say,That his lovingkindness endureth for ever.Let the house of Aaron now say,That his lovingkindness endureth for ever.Let them now that fear Jehovah say,That his lovingkindness endureth for ever.Out of my distress I called upon Jehovah:Jehovah answered me and set me in a large place.Jehovah is on my side; I will not fear:What can man do unto me?—Psalm 118:1-6.
O God, we invoke Thy blessing upon all who need Thee, and who are groping after Thee, if haply they may find Thee. Be gracious to those who bear the sins of others, who are vexed by the wrongdoing and selfishness of those near and dear to them, and reveal to them the glory of their fellowship with the sufferings of Christ. Brood in tenderness over the hearts of the anxious, the miserable, the victims of phantasmal fear and morbid imaginings. Redeem from slavery the men and women who have yielded to degrading habits. Put Thy Spirit within them, that they may rise up in shame and sorrow and make confession to Thee, "So brutish was I, and ignorant: I was as a beast before Thee." And then let them have the glad assurance that Thou art with them, the secret of all good, the promise and potency of better things. Console with Thy large consolation those who mourn for their loved dead, who count the empty places and long for the sound of a voice that is still. Inspire them with the firm conviction that the dead are safe in Thy keeping, nay, that they are not dead, but live unto Thee. Give to all sorrowing ones a garland for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Remember for good all who are perplexed with the mysteries of existence, and who grieve because the world is so sad and unintelligible. Teach them that Thy hand is on the helm of affairs, that Thou dost guide Thine own world, and canst change every dark cloud into bright sunshine. In this faith let them rest, and by this faith let them live. These blessings we ask in the name of our Lord and Saviour Jesus Christ. Amen.—Samuel McComb.
Many people do not find their most perplexing difficulty either in the realm of trust or of belief, but in a problem which includes both. They are confused because neither their experience of God nor their intellectual conviction of the reasonableness of faith is dependable and steady. Faith comes and goes in them with fluctuating moods that bring an appalling sense of insecurity. Their religious life is not stable and consistent; it runs through variant degrees of confidence and doubt, and its whimsical ups and downs continually baffle them. To classify some folk as men of faith and some as men of doubt does not, in the light of this experience, quite tally with the facts. There are moods of faith and moods of doubt in all of us and rarely does either kind secure unanimous consent. Were we to decide for irreligion, a minority protest would be vigorously urged in the interests of faith, and when most assuredly we choose religion, the prayer, "Lord, I believe, help thou mine unbelief" (Mark 9:24) is still appropriate. We often seem to be exchanging, as Browning's bishop says:
"A life of doubt diversified by faith,For one of faith diversified by doubt."
Some hope arises when we observe that this experience which so perplexes us is fully acknowledged in the Bible. The popular supposition is that when one opens the Scripture he finds himself in a world of constant and triumphant faith. No low moods and doubts can here obscure the trust of men; here God is always real, saints sing in prison or dying see their Lord enthroned in heaven. When one, however, really knows the Bible, it obviously is no serene record of untroubled faith. It is turbulent with moods and doubt.
Here, to be sure, is the fifteenth chapter of First Corinthians, on Immortality, but here too is another cry, burdened with all the doubt man ever felt about eternal life, "That which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; and man hath no preeminence above the beasts" (Eccl. 3:19). The Scripture has many exultant passages on divine faithfulness, but Jeremiah's bitter prayer is not excluded: "Why is my pain perpetual, and my wound incurable, which refuseth to be healed? Wilt thou indeed be unto me as a deceitful brook, as waters that fail?" (Jer. 15:18). The confident texts on prayer are often quoted, but there are cries of another sort: Job's complaint, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him" (Job 23:8); Habakkuk's bitterness, "O Jehovah, how long shall I cry, and thou wilt not hear? I cry unto thee of violence and thou wilt not save" (Hab. 1:2). The Bible is no book of tranquil faith. From the time when Gideon, in a mood like that of multitudes today, cried, "Oh, my Lord, if Jehovah is with us, why then is all this befallen us?" (Judges 6:13) to the complaint of the slain saints in the Apocalypse, "How long, O Master, the holy and true, dost thou not judge and avenge our blood" (Rev. 6:10), the Bible is acquainted with doubt. It knows the searching, perplexing, terrifying questions that in all ages vex men's souls. If the Psalmist, in an exultant mood, sang, "Jehovah is my shepherd," he also cried, "Jehovah, why casteth thou off my soul? Why hidest thou thy face from me?" (Psalm 88:14).
No aspect of the Scripture could bring it more warmly into touch with man's experience than this confession of fluctuating moods. At least in this the Bible is our book. Great heights are there, that we know something of. Psalmists sing in adoration, prophets are sure of God and of his coming victory; apostles pledge in sacrifice the certainty of their belief, and the Master on Transfiguration Mountain prays until his countenance is radiant. And depths are there, that modern men know well. Saints cry out against unanswered prayer and cannot understand how such an evil, wretched world is ruled by a good God; in their bitter griefs they complain that God has cast them off, and utterly forgotten and, dismayed, doubt even that a man's death differs from a dog's. This is our book. For the faith of many of us, however we insist that we are Christians, is not tranquil, steady, and serene. It is moody, occasional, spasmodic, with hours of great assurance, and other hours when confidence sags and trust is insecure.
Faith so generally is discussed as though it were a creed, accepted once for all and thereafter statically held, that the influence of our moods on faith is not often reckoned with. But the moods of faith are the very pith and marrow of our actual experience. When a Christian congregation recite together their creedal affirmation, "I believe in God," itsoundsas though they all maintained a solid, constant faith. But when in imagination, one breaks up the congregation and interprets from his knowledge of men's lives what the faith of the individuals actually means, he sees that they believe in God not evenly and constantly, but more or less, sometimes very much, sometimes not confidently at all. Our faith in God is not a static matter such as the recitation of a creed suggests. Some things we do believe in steadily. That two plus two make four, that the summed angles of a triangle make two right angles—of such things we are unwaveringly sure. No moods can shake our confidence; no griefs confuse us, no moral failures quench our certainty. Though the heavens fall, two and two make four! But our faith in God belongs in another realm. It is a vital experience. It involves the whole man, with his chameleon moods, his glowing insights, his exalted hours, and his dejected days when life flows sluggishly and no great thing seems real.
This experience of variable moods in faith does not belong especially to feeble folk, whose ups and downs in their life with God would illustrate their whole irresolute and flimsy living. The great believers sometimes know best this tidal rise and fall of confidence. Elijah one day, with absolute belief in God, defied the hosts of Baal and the next, in desolate reaction, wanted to die. Luther put it with his rugged candor, "Sometimes I believe and sometimes I doubt." John Knox, at liberty to preach, "dings the pulpit into blads" in his confident utterance; but the same Knox recalled that, in the galleys, his soul knew "anger, wrath, and indignation which it conceived against God, calling all his promises in doubt." The Master himself was not a stranger to this experience. He believed in God with unwavering assurance, as one believes in the shining of the sun. But the fact that the sun perpetually shines did not imply that every day was a sunshiny day for him. The clouds came pouring up out of his dark horizons and hid the sun. "Now is my soul troubled; and what shall I say?" (John 12:27). And once the fog drove in, so dense and dark that one would think there never had been any sun at all. "My God, my God, why hast thou forsaken me?" (Matt. 27:46).
This experience of fluctuating moods is too familiar to be denied, too influential to be neglected. There can be no use in hiding it from candid thought behind the recitation of a creedal formula. There may be great use in searching out its meaning. For there are ways in which this common experience, at first vexatious and disquieting, may supply solid ground for Christian confidence.
In dealing with these variant moods of faith we are not left without an instrument. We havethe sense of value. We discern not only theexistenceof things, but theirworthas well. When, therefore, a man has recognized his moods as facts, he has not said all that he can say about them. Upon no objects of experience can the sense of value be used with so much certainty as upon our moods.We know our best hours when they come.The lapidary, with unerring skill, learns to distinguish a real diamond from a false, but his knowledge is external and contingent, compared with the inward and authoritative certainty with which we know our best hours from our worst. Our great moods carry with them the authentic marks of their superiority.
Experience readily confirms this truth. We all have, for example,cynical and sordid moods. At such times, only the appetites of physical life seem much to matter; only the things that minister to common comfort greatly count. When Sydney Smith, the English cleric, writes, "I feel an ungovernable interest in my horses, my pigs, and my plants. But I am forced and always was forced to task myself up to an interest in any higher objects," most of us can understand his mood. We grow obtuse at times to all that in our better moods had thrilled us most. Nature suffers in our eyes; great books seem dull; causes that once we served with zest lose interest, and personal relationships grow pale and tame, From such mere dullness we easily drift down to cynicism. Music once had stirred the depths, but now our spirits tally with the scoffer's jest, "What are you crying about with your Wagner and your Brahms? It is only horsehair scraping on catgut." Man's most holy things may lose their grandeur and become a butt of ridicule. When the mood of Aristophanes is on, we too may hoist serious Socrates among the clouds, and set him talking moonshine while the cynical look on and laugh. The spirit that "sits in the seat of the scornful" is an ancient malady.
But every man is thoroughly aware that these are not his best moods. From such depleted attitudes we come to worthier hours;real lifearrives again. Nature and art become imperatively beautiful; moral causes seem worth sacrifice, and before man's highest life, revealed in character, ideal, and faith, we stand in reverence. These are our great hours, when spiritual values take the throne, when all else dons livery to serve them, and we find it easy to believe in God.
Again, we havecrushed and rebellious moods. We may have been Christians for many years; yet when disaster, long delayed, at last descends, and our dreams are wrecked, wedorebel. Complaint rises hot within us. Joseph Parker, preacher at the City Temple, London, at the age of sixty-eight could write that he had never had a doubt. Neither the goodness of God nor the divinity of Christ, nor anything essential to his Christian faith had he ever questioned. But within a year an experience had fallen of which he wrote: "In that dark hour I became almost an atheist. For God had set his foot upon my prayers and treated my petitions with contempt. If I had seen a dog in such agony as mine, I would have pitied and helped the dumb beast; yet God spat upon me and cast me out as an offense—out into the waste wilderness and the night black and starless." No new philosophy had so shaken the faith of this long unquestioning believer. But his wife had died and he was in a heartbroken mood that all his arguments, so often used on others, could not penetrate. He believed in God as one believes in the sun when he has lived six months in the polar night and has not seen it.
These heartbroken moods, however, are not our best. Out of rebellious grief we lift our eyes in time to see how other men have borne their sorrows off and built them into character. We see great lives shine out from suffering, like Rembrandt's radiant faces from dark backgrounds. We see that all the virtues which we most admire—constancy, patience, fortitude—are impossible without stern settings, and that in time of trouble they find their aptest opportunity, their noblest chance. We rise into a new mood, grow resolute not to be crushed, but, as though there were moral purpose in man's trials, to be hallowed, deepened, purified. The meaning of Samuel Rutherford's old saying dawns upon us, "When I am in the cellar of affliction, I reach out my hand for the king's wine." And folk, seeing us, it may be, take heart and are assured that God is real, since he can make a man bear off his trial like that and grow the finer for it. These are our great hours too, when the rains descend, and the winds blow, and the floods come, and beat upon our house, and it is founded on a rock!
Once more, we have hours ofdiscouragement about the world. The more we have cared for moral causes and invested life in their advancement, the more we are desolate when they seem to fail. Some rising tide in which we trusted turns to ebb again, injustice wins its victories, the people listen to demagogues and not to statesmen, social causes essential to human weal are balked, wars come and undo the hopes of centuries. Who does not sometimes fall into the Slough of Despond? Cavour, disheartened about Italy, went to his room to kill himself. John Knox, dismayed about Scotland, in a pathetic prayer entitled, "John Knox with deliberate mind to his God," wrote, "Now, Lord put an end to my misery." We generally think of Luther in that intrepid hour when he faced Charles V at Worms; but he had times as well when he was sick with disappointment. "Old, decrepit, lazy, worn out, cold, and now one-eyed," so runs a letter, "I write, my Jacob, I who hoped there might at length be granted to me, already dead, a well-earned rest." During the Great War, this mood of discouragement has grown familiar. Many can understand what Robert Louis Stevenson meant when he wrote, of the Franco-Prussian war, "In that year, cannon were roaring for days together on French battlefields, and I would sit in my isle (I call it mine after the use of lovers) and think upon the war, and the pain of men's wounds, and the weariness of their marching.... It was something so distressing, so instant, that I lay in the heather on the top of the island, with my face hid, kicking my heels for agony."
But these dismayed hours are not our best. As Bunyan put it, even Giant Despair has fainting fits on sunshiny days. In moods of clearer insight we perceive out of how many Egypts, through how many round-about wilderness journeys, God has led his people to how many Promised Lands. The Exodus was not a failure, although the Hebrews, disheartened, thought it was and even Moses had his dubious hours; the mission of Israel did not come to an ignoble end in the Exile, although multitudes gave up their faith because of it and only prophets dared believe the hopeful truth. The crucifixion did not mean the Gospel's end, as the disciples thought, nor did Paul, imprisoned, lose his ministry.Nothing in history is more assured than this, that only men of faith have known the truth.And in hours of vision when this fact shines clear we rise to be our better selves again. What a clear ascent the race has made when wide horizons are taken into view! What endless possibilities must lie ahead! What ample reasons we possess to thrust despair aside, and to go out to play our part in the forward movement of the plan of God!
"Dreamer of dreams? we take the taunt with gladness,Knowing that God beyond the years you see,Has wrought the dreams that count with you for madnessInto the texture of the world to be."
These are our better hours.
Such sordid, cynical, crushed, rebellious, and discouraged moods we suffer, but we have hours of insight, too, when we are at our best. And as we face this ebb and flow of confidence, which at the first vexatiously perplexed our faith, an arresting truth is clear. The creed of irreligion, to which men are tempted to resign their minds, is simply theintellectual formulation of what is implied in our less noble hours. Take what man's cynical, sordid, crushed, rebellious, and discouraged moods imply, and set it in a formal statement of life's meaning, and the result is the creed of irreligion. But take man's best hours, when the highest seems the realest, when even sorrows cannot crush his soul, and when the world is still the battlefield of God for men, and formulate what these hours imply, and the result is the central affirmations of religious faith. Even Renan is sure that "man is most religious in his best moments." Of this high interpretation our variant moods are susceptible, thatwe know our best hours when they come, and the faith implied in them is essential Christianity. As Browning sings it:
"Faith is my waking life:One sleeps, indeed, and dreams at intervals,We know, but waking's the main point with us."
This fact which we so have come upon is a powerful consideration in favor of religion's truth.Are we to trust for our guidance the testimony of our worse or better hours?We have low moods; so, too, we have cellars in our houses. But we do notlivethere; we live upstairs! It is not unnatural to have irreligious moods. There may be hours when the eternal Energy from which this universe has come seems to be playing solitaire for fun. It shuffles the stars and planets to see what may chance from their combinations, and careless of the consequence, from everlasting to everlasting it shuffles and plays, and shuffles and plays again. But these are not our best hours. We may have moods when the universe seems to us, as Carlyle's figure pictures it, "as if the heavens and the earth were but boundless jaws of a devouring monster, wherein, I, palpitating, lay waiting to be devoured," but we are inwardly ashamed of times like that. Man comes to this brutal universe of irreligion by way of his ignoble moods. When he lifts up his soul in his great hours of love, of insight, and of devotion, life never looks to him as irreligion pictures it; it never has so looked to him and it never will!
In his best hours man always suspects that the Eternal must be akin to what is best in us, that our ideals are born from above, have there their source and destiny, that the Eternal Purpose reigns and yet shall justify the struggle of the ages, and that in anyone who is the best we know, we see most clearly what the Eternal is and means. That goodness is deeper than evil, that spirit is more than flesh, that life is lord of death, that love is the source of all—such convictions come naturally to us when we are at our best. When one examines such affirmations, he perceives that Christianity in its essential faiths is the expression of our finest hours. This is the source whence Christianity has come; it is man's best become articulate. Some used to say that Christian faith had been foisted on mankind by priests. Christian faith has no more artificially been foisted upon human life than the full blown rose is foisted on the bud. Christianity springs up out of man's best life; it is the utterance of his transcendent moods;it is man believing in the validity of his own noblest days.
Christianity, therefore, at its heart can never fail. Its theologies may come and go, its institutions rise and fall, its rituals have their dawn, their zenith, and their decline, but one persistent force goes on and will go on.The Gospel is saying to man what man at his best is saying to himself.Christ has a tremendous ally in human life—our noblest hours. They are all upon his side. Whathesays,theyrise to cry "Amen" to. When we are most truly ourselves we are nearest to him. Antagonistic philosophies, therefore, may spring up to assail the Gospel's influence, and seem to triumph, and fall at last and be forgotten. Still Christ will go on speaking. Nothing can tear him from his spiritual influence over men.In every generation he has man's noblest hours for his ally.
In the fact to which our study of man's variant moods has brought us we have not only a confirming consideration in favor of religion's truth, but anexplanation of some people's unbelief. They live habitually in their low moods; they inhabit spiritual cellars. We are accustomed to say that some friend would be saved from his ignoble attitudes by a vital religious faith; but it is also true that his persistent clinging to ignoble attitudes may be the factor that makes religious faith impossible. According to Dickens's "Tale of Two Cities" a prisoner in the Bastille, who had lived in a cell and cobbled shoes for many years, became so enamored of the narrow walls, the darkness, the task's monotony, that, when liberated, he built a cell at the center of his English home, and on days when the skies were clear and birds were singing, the tap of his cobbler's hammer in the dark could still be heard. So men, by an habitual residence in imprisoning moods, render themselves incapable of loving the wide horizons, the great faiths and hopes of religion. They do not merely make excursions of transient emotion into morose hours and, like men that find that the road is running into malarial swamps, turn swiftly to the hills. They dwell in their moroseness; theychooseit, and often obstinately resist deliverance.
The common moods that thus incapacitate the soul for faith are easily seen in any man's experience. There aresullentempers when we are churlish and want so to be. There arestupidtempers, when our soul is too negligent to care, too dull to ask for what only aspiring minds can crave or find. There areboredmoods when we feel about all life what Malachi's people felt about worship, "Behold, what a weariness is it!" (Mal. 1:13);rebelliousmoods when, like Jonah, deprived of a comfort he desired, we cry, "I do well to be angry, even unto death" (Jonah 4:9);suspiciousmoods, when we mistrust everyone, and even of some righteous Job hear Satan's insinuating sneer, "Does Job fear God for nought?" (Job 1:9). No man is altogether strange tofrivoloushours, when those thoughts are lost which must be handled seriously if at all, andwilfulhours, when some private desire assumes the center of the stage and angrily resents another voice than his. To say that one who habitually harbors such moods cannot know God is only a portion of the truth; such a man cannot know anything worth knowing. He can know neither fine friends nor great books; he cannot appreciate beautiful music or sublime scenery; he is lost to the deepest loves of family and to every noble enthusiasm for human help. Athwart the knowledge of these most gracious and necessary things stand our obtuse, ignoble moods. The sullen, stupid, bored, rebellious, suspicious, frivolous, or wilful tempers, made into a spiritual residence, are the most deadly prison of the soul. Of course one who dwells there has no confidence in God. Lord Shaftesbury, the English philanthropist, made too sweeping a statement about this, but one can see the basis for his judgment: "Nothing beside ill-humor, either natural or forced, can bring a man to think seriously that the world is governed by any devilish or malicious power. I very much question whether anything beside ill-humor can be the cause of atheism." At least one may be sure that where ill-humor habitually reigns, vital faith in God is made impossible.
After full acknowledgment, therefore, of the momentous intellectual problems of belief, we must add that there is amoral qualification for faith in God. So great a matter is not achieved by any sort of person, with any kind of habitual moods and tempers. There are views which cellar windows do not afford; one must have balconies to see them. When Jesus said that the pure in heart are blessed because they see God, he was not thinking merely, perhaps not chiefly, of sexual impurity as hindering vision. He was pleading for a heart cleansed of all such perverse, morose, and wayward moods as shut the blinds on the soul's windows. He knew that men could not easily escape the sense of God's reality if they kept their vision clear. On elevated days we naturally think of Spirit as real, and see ourselves as expressions of spiritual purpose, our lives as servants of a spiritual cause. When one habitually dwells in these finer moods, he cannot tolerate a world where his Best is a transient accident.He must have God, for faith in God is the supreme assertion of the reality and eternity of man's Best.Any man who habitually lives in his finest moods will not easily escape the penetrating sense of God's reality.
The certainty with which we tend to be most deeply religious in our best hours is clear when we consider that a man does practically believe in the things which he counts of highest worth. Lotze, the philosopher, even says that "Faithisthe feeling that is appreciative of value." It is conceivable that one might be so constituted that without any sense of value he could study facts, as a deaf man might observe a symphony. The sound-waves such a man could mechanically measure; he could analyze the motions of the players and note the reactions of the crowd, but he would hear no music. He would not suffuse the whole performance with his musical appreciations; he would neither like it nor condemn. Man might be so constituted as to face facts without feeling, but he is not. Facts never stand in our experience thus barren and unappreciated—mere neutralthingsthat mean nothing and have no value. The botanist in us may analyze the flowers, but the poet in us estimates them. The penologist in us may take the Bertillon measurements of a boy, but the father in us best can tell how much, in spite of all his sin, that boy is worth. This power to estimate life'svaluesis the fountain from which spring our music, painting, and literature, our ideals and loves and purposes, our morals and religion. Without it no man can live in the real world at all.
If we would know, therefore, in what, at our highest altitudes, we tend to believe, we should askwhat it is that we value most, when we rise toward our best. In our lowest hours what sordid, mercenary, beastly things men may prize each heart knows well. But ever as we approach our best the things that are worth most to us become elevated and refined. Our better moods open our eyes to a world where character is of more worth than all the rest beside, and through which moral purpose runs, to be served with sacrifice. We become aware of spiritual values in behalf of which at need physical existence must be willingly laid down; and words like honor, love, fidelity, and service in our hours of insight have halos over them that poorer moods cannot discern. Man at his best, that is to say,believes inan invisible world of spiritual values, and he furnishes the final proof of his faith's reality by sacrificing to it all lesser things. The good, the true, the beautiful command him in his finer hours, and at their beck and call he lays down wealth and ease and earthly hopes to be their servant. Men reallydo believein the things for which they sacrifice and die.
In no more searching way can a man's faith be described thanin terms of the objects which thus he values most. Wherever men find some consuming aim that is for them so supreme in worth that they sacrifice all else to win it, we speak of their attitude as a religion. The "religion of science" describes the absolute devotion of investigators to scientific research as the highest good; the "religion of art" describes the consuming passion with which some value beauty. When we say of one that "money is his God" we mean that he estimates it as life's highest treasure, and when with Paul we speak of others, "whose god is the belly" (Phil. 3:19), we mean men whose sensual life is to them the thing worth most.What men believe in, therefore, is most deeply seen not by any opinions which they profess, but by the things they prize.Faith, as Ruskin said, is "that by which men act while they live; not that which they talk of when they die." Many a man uses pious affirmations of Christian faith, but it is easy to observe from his life that what he really believes in is money. Where a man's treasure is, as Jesus said, his heart is, and there his faith is, too.
Is there any doubt, then, what we most believe in when we are at our best? While in our lower altitudes it may be easy to believe that the physical is the ultimately real, in our upper altitudes we so value the spiritual world, that we tend with undeniable conviction to feel sure that it must be causal and eternal. Materialism is man's "night-view" of his life; but the "day-view" is religion. Tyndall the scientist was regarded by the Christians of his generation as the enemy of almost everything that they held dear. Let him, then, be witness for the truth which we have stated. "I have noticed," he said, speaking of materialism, "during years of self-observation, that it is not in hours of clearness and vigor that this doctrine commends itself to my mind."
The challenge, therefore, presented to every one of us by Christian faith is ultimately this:Shall I believe the testimony of my better hours or of my worse?Many who deny the central affirmations of the Gospel put the object of their denial far away from them as though it were an external thing; they say that they deny the creed or the Bible or the doctrine about God. Such a description of a man's rejection of religious faith is utterly inadequate—the real object of his denial is inward. One may, indeed, discredit forms of doctrine and either be unsure about or altogether disbelieve many things that Christians hold, but when one makes a clean sweep of religion and banishes the central faiths of Christianityhe is denying the testimony of his own finest days. From such rejection of faith one need not appeal to creed nor Bible, nor to anything that anybody ever said. Let the challenge strike inward to the man's own heart. From his denial of religious faith we may appeal to the hours that he has known and yet will know again, when the road rose under his feet and from a height he looked on wide horizons and knew that he was at his best. To those hours of clear insight, of keen thought, of love and great devotion, when he knew that the spiritual is the real and the eternal, we may appeal. They were his best. Heknowsthat they were his best. And as long as humanity lives upon the earth this conviction must underlie great living—thatwe will not deny the validity of our own best hours.
Throughout our studies we have been thinking of the effect of faith on the one who exercises it. As an introduction to this week's thought on the earnestness of God, let us approach the effect of faith from another angle. Faith has enormous influence on the one in whom it is reposed; not only the believer but the one in whom he believes is affected by his faith.
I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreæ: that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.
Salute Prisca and Aquila my fellow-workers in Christ Jesus, who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: and salute the church that is in their house. Salute Epænetus my beloved, who is the first-fruits of Asia unto Christ. Salute Mary, who bestowed much labor on you. Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me. Salute Ampliatus my beloved in the Lord.—Rom. 16:1-8.
This series of personal commendations is only the beginning of the last chapter of Paul's letter to the Romans. All the way through one hears the individual names of Paul's friends and fellow-laborers, with his discriminating and hearty praise of each. It is clear that he has faith in these men and women; he believes in them and relies on them. Consider the effect on them that Paul's confidence in their Christian fidelity would naturally have. There is no motive much more stirring than the consciousness that somebody believes in us, is trusting and counting on us. Whatever is fine and noble in human life responds to that appeal. Soldiers who feel that their country is relying upon their fidelity, children who are conscious that their parents believe in them, friends who are heartened by the assurance that some folk completely trust them—how much of the best in all of us has come because we have been the objects of somebody's faith! A Connecticut volunteer in the American Revolution has written that George Washington once paused for a moment in front of his company and said simply, "I am counting on you men from Connecticut." And the recruit clasped his musket in his arms and wept with the devotion which Washington's confidence evoked. Would not the sixteenth chapter of Romans have a similar effect on those who read it?
O Thou loving and tender Father in heaven, we confess before Thee, in sorrow, how hard and unsympathetic are our hearts; how often we have sinned against our neighbors by want of compassion and tenderness; how often we have felt no true pity for their trials and sorrows, and have neglected to comfort, help, and visit them. O Father, forgive this our sin, and lay it not to our charge. Give us grace ever to alleviate the crosses and difficulties of those around us, and never to add to them; teach us to be consolers in sorrow, to take thought for the stranger, the widow, and the orphan; let our charity show itself not in words only, but in deed and truth. Teach us to judge as Thou dost, with forbearance, with much pity and indulgence; and help us to avoid all unloving judgment of others; for the sake of Jesus Christ Thy Son, who loved us and gave Himself for us. Amen.—Johann Arndt, 1555.
And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles: Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew, and Matthew and Thomas, and James the son of Alphæus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor.—Luke 6:12-16.
The power that comes to men when someone believes in them must have come to these disciples whom Jesus trusted with his work. We often note the power that was theirs through their faith in Christ; consider today the inspiration that came from Christ's faith in them. He picked them out, commissioned them, relied on them, and believed in their ability with God's help to carry his work to a successful issue. All that is most distinctive and memorable in their character came from their response to that divine trust. How they must have encouraged themselves in times of failure and disheartenment by saying: He believes in us; even though we are ignorant and sinful, he believes in us; he has trusted his work to us, and for all our inability he has faith that we can carry it to triumph! Their faith in themselves and what they could do with God's help must have been almost altogether a reflex of his faith in them. Our contention, therefore, that faith is the dynamic of life has now a new confirmation:the faith that lifts and motives life is not simply our faith in the Divine, but the faith of the Divine in us. One of the most glorious results of believing in God is that a man can press on to the further confidence that God believes in us. If he did not, he would never have made us. The very fact that we are here means that he does believe in us, in our possibilities of growth, in our capacities of service, in what he can do in and for and through us before he is done. Man's faith in God and God's faith in man together make an unequalled motive for great living. Yet there is always a sad appendix to every list of trusted men, with somebody's blighted name: "Judas Iscariot, who became a traitor."
Loving Father, our hearts are moved to gratitude and trust when we look up to Thee. We rejoice that through our fleeting days there runs Thy gracious purpose. We praise Thee that we are not the creatures of chance, nor the victims of iron fate, but that out from Thee we have come and into Thy bosom we shall return. We would not, even if we could, escape Thee. Thou alone art good, and to escape from Thee is to fall into infinite evil. Thy hand is upon us moving us on to some far-off spiritual event, where the meaning and the mystery of life shall be made plain and Thy glory shall be revealed. Look in pity upon our ignorance and childishness. Forgive us our small understanding of Thy purpose of good concerning us. Be not angry with us, but draw us from the things of this world which cannot satisfy our foolish hearts. Fill us with Thyself, that we may no longer be a burden to ourselves. So glorify the face of goodness that evil shall have no more dominion over us. Amen.—Samuel McComb.
The fact that God has faith in us is not alone a source of comfort; it presents a stirring challenge. It means that he is in earnest about achieving his great purposes in human life and that he is counting upon us to help. He has set his heart on aims, about which he cares, and to whose achievement he is calling us; he is confident that with him we can work out, if we will, loftier character and a better world. Let us consider some of the purposes which God is counting on us, in fellowship with him, to achieve. The prophet Micah, in a brief but perfect drama, gives one clue. First the Lord summons his people to a trial, with the eternal mountains for judges:
Hear ye now what Jehovah saith: Arise, contend thou before the mountains, and let the hills hear thy voice. Hear, O ye mountains, Jehovah's controversy, and ye enduring foundations of the earth; for Jehovah hath a controversy with his people, and he will contend with Israel.—Micah 6:1, 2.
Then, the Lord presents his case:
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage; and I sent before thee Moses, Aaron, and Miriam. O my people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of Jehovah.—Micah 6:3-5.
Then the people put in their hesitant, questioning plea.
Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt-offerings, with calves a year old? will Jehovah be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?—Micah 6:6, 7.
Then the mountains pronounce judgment:
He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?—Micah 6:8.
God, then, is in earnest aboutjust,kind,and humble character. He believes in it as a possibility; he sees the making of it now in human hearts; he is pledged to further and establish it with all his power; and he is counting on us for loyal cooperation with all our powers of choice. Vital faith means a transforming partnership with a God who is in earnest about character.
O Thou who art the Father of that Son which hast awakened us and yet urgeth us out of the sleep of our sins, and exhorteth us that we become Thine, to Thee, Lord, we pray, who art the supreme Truth, for all truth that is, is from Thee. Thee we implore, O Lord, who art the highest Wisdom, through Thee are wise, all those that are so. Thou art the supreme Joy, and from Thee all have become happy that are so. Thou art the highest Good and from Thee all beauty springs. Thou art the intellectual Light, and from Thee man derives his understanding. To Thee, O God, we call and speak. Hear us, O Lord, for Thou art our God and our Lord, our Father and our Creator, our Ruler and our Hope, our Wealth and our Honor, our Home, our Country, our Salvation, and our Life; hear, hear us, O Lord. Few of Thy servants comprehend Thee, but at least we love Thee—yea, love Thee above all other things. We seek Thee, we follow Thee, we are ready to serve Thee; under Thy power we desire to abide, for Thou art the Sovereign of all. We pray Thee to command us as Thou wilt; through Jesus Christ Thy Son our Lord. Amen.—King Alfred, 849.
God also is in earnest aboutsocial righteousness.
I hate, I despise your feasts, and I will take no delight in your solemn assemblies. Yea, though ye offer me your burnt-offerings and meal-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. But let justice roll down as waters, and righteousness as a mighty stream.—Amos 5:21-24.
Anyone who cares about character must care about social conditions, for every unfair economic situation, every social evil left to run its course means ruin to character. And the God of the Bible, because he cares supremely for personal life at its best, is zealously in earnest about social justice; his prophets blazed with indignation at all inequity, and his Son made the coming Kingdom, when God's will would be done on earth, the center of his message. To fellowship with this earnest purpose of God we all are summoned; God believes in the glorious possibilities of life on earth; he is counting on us to put away the sins that hold the Kingdom back and to fight the abuses that crush character in men. To believe in God, therefore—the God who is fighting his way with his children up through ignorance, brutality, and selfishness to "new heavens and a new earth wherein dwelleth righteousness"—is no weakly comfortable blessing. It means joining a moral war; it means devotion, sacrifice; its spirit is the Cross and its motive an undiscourageable faith. And our underlying assurance that this war for a better world can be won is not simply our belief that it can be done, butour faith that God is, and that he believes that it can be done. When we pray we say, "Thy Kingdom come," and we are full of hope about the long, sacrificial struggle, for the purpose behind and through it all is first of all God's. Our earnestness is but an echo of his.
O Thou Eternal One, we adore Thee who in all ages hast been the great companion and teacher of mankind; for Thou hast lifted our race from the depths, and hast made us to share in Thy conscious intelligence and Thy will that makes for righteousness and love. Thou alone art our Redeemer, for Thy lifting arms were about us and Thy persistent voice was in our hearts as we slowly climbed up from savage darkness and cruelty. Thou knowest how often we have resisted Thee and loved the easy ways of sin rather than the toilsome gain of self-control and the divine irritation of Thy truth....
We pray Thee for those who amid all the knowledge of our day are still without knowledge; for those who hear not the sighs of the children that toil, nor the sobs of such as are wounded because others have made haste to be rich; for those who have never felt the hot tears of the mothers of the poor that struggle vainly against poverty and vice. Arouse them, we beseech Thee, from their selfish comfort and grant them the grace of social repentance. Smite us all with the conviction that for us ignorance is sin, and that we are indeed our brother's keeper if our own hand has helped to lay him low. Though increase of knowledge bring increase of sorrow, may we turn without flinching to the light and offer ourselves as instruments of Thy spirit in bringing order and beauty out of disorder and darkness. Amen.—Walter Rauschenbusch.
The thought which we have been pursuing leads us to a truth of major importance: if God is thus in earnest, believing in man's possibilities and laboring for them, then he cannot be known by anyone who does not share his purpose and his labor.Action is a road to knowledge and some things never can be known without it.If one would know the business world, he must be an active business man; no amount of abstract study and speculation can take the place of vital participation in business struggle. The way to understand any movement or enterprise is to go into it, share its enthusiasms and hopes, labor sacrificially for its success, bear its defeats as though they were our own, and rejoice in its achievements as though nothing so much mattered to our happiness. Such knowledge is thorough and vital; when one who so has learned what war is, or the missionary enterprise, or the fight against the liquor traffic, stands up to speak, a merely theoretical student of these movements sounds unreal and tame. If therefore God is earnest Purpose, with aims in which he calls us to share, no one can thoroughly know him merely bythinking; he must know him byacting.
But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.—John 3:21.
Jesus therefore answered them, and said, My teaching is not mine, but his that sent me. If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself.—John 7:16, 17.
Many people endeavor to reach a satisfactory knowledge of God by clarifying their thought and working out a rational philosophy. But, by such intellectual means alone, they could not gain satisfactory knowledge of so familiar a thing as home life. To know home life one elemental act is essential: get into a home and share its problems, its satisfactions, and its hopes. So the most adequate philosophy by itself can bring no satisfactory knowledge of God; only by working with God, sharing his purposes for the world, sacrificially laboring for the aims he has at heart can men know him.
Eternal God, who hast formed us, and designed us for companionship with Thee; who hast called us to walk with Thee and be not afraid; forgive us, we pray Thee, if craven fear, unworthy thought, or hidden sin has prompted us to hide from Thee. Remove the suspicion which regards Thy service as an intrusion on our time and an interference with our daily task. Shew to us the life that serves Thee in the quiet discharge of each day's duty, that ennobles all our toil by doing it as unto Thee. We ask for no far-off vision which shall set us dreaming while opportunities around slip by; for no enchantment which shall make our hands to slack and our spirits to sleep, but for the vision of Thyself in common things for every day; that we may find a Divine calling in the claims of life, and see a heavenly reward in work well done. We ask Thee not to lift us out of life, but to prove Thy power within it; not for tasks more suited to our strength, but for strength more suited to our tasks. Give to us the vision that moves, the strength that endures, the grace of Jesus Christ, who wore our flesh like a monarch's robe and walked our earthly life like a conqueror in triumph. Amen.—W. E. Orchard.