Here are Deborah herself, a mother in Israel, and the leaders who take their places at the head of the armies of G.o.d. Here also are the people willingly offering themselves, imperilling their lives for religion and freedom. The history of the past and the vision of Jehovah as sole Ruler of nature and providence encourage the faithful, who rise out of lethargy and leave the by-ways of life to take the field in battle array. The levies of Ephraim, Benjamin, Zebulun, Issachar and Naphtali represent those who are decisively Christian, ready to hazard all for the gospel's sake. But Reuben sits among the sheepfolds and listens to the pipings for the flocks, Dan remains in ships, Asher at the haven of the sea; and these may stand for the self-cultivating self-serving professors of religion. Jabin and Sisera again are established opponents of the right cause; they are brave in their own defence; their positions look most formidable, their battalions shake the ground. But the stars from heaven, the floods of Kishon, are only a small part of the forces of the King of heaven; and the soul of Israel marches on in strength till the enemy is routed. Meroz practically helps the foe. Those who dwell within its walls are doubtful of the issue and will not risk their lives; the curse of sullen apostasy falls upon them. Jael is a vivid type of the unscrupulous helpers of a good cause, those who employing the weapons and methods of the world would fain be servants of that kingdom in which nothing base, nothing earthly can have place. And there are the children of the hour, the fine ladies of Harosheth whose pleasure and pride are bound up with oppression, who look through the lattices and listen in vain for the returning chariots laden with spoil.

1. The leaders and head men of the tribes under Deborah and Barak, Deborah foremost in the great enterprise, her soul on fire with zeal for Israel and for G.o.d.

Deborah and Barak show throughout that spirit of cordial agreement, that frank support of each other which at all times are so much to be desired in religious leaders. There is no jealousy, no striving for pre-eminence. Barak is a brave man, but he will not stir without the prophetess; he is quite content to give her the place of honour while he does the martial work. Deborah again would commit the task to Barak's hands in complete reliance on his wisdom and valour; yet she is ready to appear along with him, and in her song, while she claims the prophetic office, it is to Barak she renders the honours of victory--"Lead thy thraldom in thrall, thou son of Abinoam."

Rarely, it must be confessed, is there entire harmony among the leaders of affairs. Jealousy is too often with them from the first. Suspicion lurks under the council table, private ambitions and unworthy fears make confusion when each should trust and encourage another. The fine enthusiasm of a great cause does not overcome as it ought the selfishness of human nature. Moreover, varieties in disposition as between the cautious and the impetuous, the more and the less of sagacity or of faith, a failure in sincerity here, in justice there, are separating influences constantly at work. But when the pressing importance of the duties entrusted to men by G.o.d governs every will, these elements of division cease; leaders who differ in temperament are loyal to each other then, each jealous of the others' honour as servants of truth. In the Reformation, for example, prosperity was largely due to the fact that two such men as Luther and Melanchthon, very different yet thoroughly united, stood side by side in the thick of the conflict, Luther's impetuosity moderated by the calmer spirit of the other, Melanchthon's craving for peace kept from dangerous concession by the boldness of his friend. Their mutual love and fidelity showed the n.o.bleness of both, showed also what the Protestant Gospel was. Their differences melted away in enthusiasm for the Word of G.o.d, which one thought of as a celestial ambrosia, the other as a sword, a war, a destruction springing upon the children of Ephraim like a lioness in the forest. The Divine work was the life of each; each in his own way sought with splendid earnestness to forward the truth of Christ.

Church leaders are responsible for not a little which they themselves condemn. Differences do not quickly arise among disciples when the teachers are modest, honourable, and brotherly. Paul cries, "Is Christ divided? Were ye baptized into the name of Paul? What is Apollos? What is Paul? Ministers by whom ye believed." When our leaders speak and feel in like manner there will be peace, not uniformity but something better.

G.o.d's husbandry, G.o.d's building will prosper.

But it is declared to be jealousy for religion that divides--jealousy for the pure doctrine of Christ--jealousy for the true church. We try to believe it. But then why are not all in that spirit of holy jealousy found side by side as comrades, eagerly yet in cordial brotherhood discussing points of difference, determined that they will search together and help each other until they find principles in which they can all rest? The leaders of different Christian bodies do not appear like Deborah and Barak engaged in a common enterprise, but as chiefs of rival or even opposing armies. The reason is that in this church and the other there has been a foreclosing of questions, and the elected leaders are almost all men who are pledged to the tribal decrees. In the decisions of councils and synods, and not less in the deliverances of learned doctors apologising each for his own sect and marking out the path his party must travel, there has been ever since the days of the apostles a hardening and limiting of opinion. Thought has been prematurely crystallized and each church prides itself on its own special deposit. The true church leader should understand that a course which may have been inevitable in the past is not the virtue of to-day and that those are simply adhering to an antiquated position who affirm one church to be the sole possessor of truth, the only centre of authority. It may seem strange to advise the churches to reconsider many of the ideas built into creed and const.i.tution and to reject all leaders who are such by credit of sitting immovable in the seats of the rabbis, but the progress of Christianity in power and a.s.surance waits upon a new brotherliness which will bring about a new catholicity. Under guides of the right kind the churches will have qualities and distinctions as heretofore, each will be a rendezvous for spirits of a certain order, but frankly confessing each other's right and honour they will press on abreast to scale and possess the uplands of truth.

To be sure something is said of tolerance. But that is a purely political idea. Let it not be so much as named in the a.s.sembly of G.o.d's people. Does Barak tolerate Deborah? Does Moses tolerate Aaron? Does St.

Peter tolerate St. Paul? The disciples of Christ _tolerate_ each other, do they? What marvellous largeness of soul! One or two, it appears, have been made sole keepers of the ark but are prepared to tolerate the embarra.s.sing help of well-meaning auxiliaries. Neither charity of that sort nor flabbiness of belief is asked. Let each be strongly persuaded in his own mind of that which he has learned from Christ. But where Christ has not foreclosed inquiry and where sincere and thoughtful believers differ there is no place for what is called tolerance; the demand is for brotherly fellowship in thought and labour.

Deborah was a mother in Israel, a nursing mother of the people in their spiritual childhood, with a mother's warm heart for the oppressed and weary flock. The nation needed a new birth, and that, by the grace of G.o.d, Deborah gave it in the sore travail of her soul. For many a year she suffered, prayed and entreated. Israel had chosen new G.o.ds and in serving them was dying to righteousness, dying to Jehovah. Deborah had to pour her own life into the half-dead, and compared to this effort the battle with the Canaanites was but a secondary matter. So is it always.

The Divine task is that of the mother-like souls that labour for the quickening of faith and holy service. Great victories of Christian valour, patience and love are never won without that renewal of humanity; and everything is due to those who have guided the ignorant into knowledge, the careless to thought and the weak to strength through years of patient toil. They are not all prophets, not all known to the tribes: of many such the record waits hidden with their G.o.d until the day of revealing and rejoicing.

Yet Barak also, the Lightning Chief, has honourable part. When the men are collected, men new-born into life, he can lead them. They are Ironsides under him. He rushes down from Tabor and they at his feet with a vigour nothing can resist. If we have Deborah we shall also have Barak, his army and his victory. The promise is not for women only but for all in the private ways and obscure settlements of life who labour at the making of men. Every Christian has the responsibility and joy of helping to prepare a way for the coming of Jehovah in some great outburst of faith and righteousness.

2. We contrast next the people who offered themselves willingly, who "jeoparded their lives unto the death upon the high places of the field," and those who for one reason or another held aloof.

With united leaders there is a measure of unity among the tribes. Barak and Deborah summon all who are ready to strike for liberty, and there is a great muster. Yet there might be double the number. Those who refuse to take arms have many pretexts, but the real cause is want of heart.

The oppression of Jabin does not much affect some Israelites, and so far as it does they would rather go on paying tribute than risk their lives, rather bear the ills they have than hazard anything in joining Barak.

These holding back, the work has to be done by a comparatively small number, a remnant of the n.o.bles and the people.

But a remnant is always found; there are men and women who do not bow the knee to the Baal of worldly fashion, who do not content their souls amid the fleshpots of low servitude. They have to venture and sacrifice much in a long and varying war, and oftentimes their flesh and heart may almost fail. But a great reward is theirs. While others are spiritless and hopeless they know the zest of life, its real power and joy. They know what believing means, how strong it makes the soul. Their all is in the spiritual kingdom which cannot be moved. G.o.d is the portion of their souls, their gladness and glory. Those who stand by and look on while the conflict rages may share to a certain extent in the liberty that is won, for the gains of Christian warfare are not limited, they are for all mankind. There is a wider and better ordered life for all when this evil custom and that have been overcome, when one Jabin after another ceases to oppress. Yet what is it after all to touch the border of Christian liberty? To the fighters belongs the inheritance itself, an ever-extending conquest, a land of olives and vineyards and streams of living water.

Different tribes are named that sent contingents to the army of Barak.

They are typical of different churches, different orders of society that are forward in the campaign of faith. The Hebrews who came most readily at the battle call appear to have belonged to districts where the Canaanite oppression was heavy, the country that lay between Harosheth, the head-quarters of Sisera, and Hazor the city of Jabin. So in the Christian struggle of the ages the strenuous part falls to those who suffer from the tyranny of the temporal and see clearly the hopelessness of life without religion. The gospel of Christ is peculiarly precious to men and women whose lot is hard, whose earthly future is clouded.

Sacrifices for G.o.d's cause are made as a rule by these. In His great purpose, in His deep knowledge of the facts of life, our Lord joined Himself to the poor and left with them a special blessing. It is not that men who dwell in comfort are independent of the gospel, but they are tempted to think themselves so. In proportion as they are fenced in amongst possessions and social claims they are apt, though devout, to miss that very call which is the message of the gospel to them.

Well-meaning but absorbed, they can rarely bestir themselves to hear and do until some personal calamity or public disaster awakens them to the truth of things. The steady support of Christian ordinances and work in our day is largely the honour of people who have their full share in the struggle for earthly necessaries or a humble standing in the ranks of the independent. The paradox is real and striking; it claims the attention of those who vainly dream that a comfortable society would certainly become Christian, as effect follows cause. While the religion of Christ makes for justice and temporal well-being, blessing even the unbeliever, while it leads the way to a high standard of social order, these things remain of no value in themselves to men unspiritual: it holds true that man can never live by bread alone, but by the words which proceed out of the mouth of G.o.d. And there are forces at work among us on behalf of the Divine counsel that shall not fail to maintain the struggle necessary to the discipline and growth of souls.

The real army of faith is largely drawn from the ranks of the toilers and the heavy laden. Yet not entirely. We reckon many and fine exceptions. There are rich who are less worldly than those who have little. Many whose lot lies far from the shadow of tyranny in green and pleasant valleys are first to hear and quickest to answer every call from the Captain of the Lord's host. Their possessions are nothing to them. In the spiritual battle all is spent, knowledge, influence, wealth, life. And if you look for the highest examples of Christianity, a faith pure, keen and lovely, a generosity that most clearly reveals the Master, a pa.s.sion for truth consuming all lower regards, you will find them where culture has done its best for the mind and the bounty of providence has kindled a gracious humility and an abounding gentleness of heart. The tawdry vanities of their fellows in rank and wealth seem what they are to these, the gaudy toys of children who have not yet seen the glory and the goal of life. And how can men and women hear the clarion of the Christian war ringing over the valleys of degradation and fear, see the Divine contest surging through the land, and not perceive that here and here only is life? Men play at statecraft and grow cold as they intrigue; they play at financing and become ciphers in a monstrous sum; they toil at pleasure till Satan himself might pity them, for at least he has a purpose to serve. All the while there is offered to them the vigour, the buoyancy, the glow of an ambition and a service in which no spirit tires and no heart withers. Pa.s.sing strange it is that so few n.o.ble, so few mighty, so few wise hear the keen cry from the cross as one of life and power.

Among the tribes that held aloof from the great conflict several are specially named. Messengers have gone to the land of Reuben beyond Jordan, and carried the fiery cross through Bashan. Dan has been summoned and Asher from the haven of the sea. But these have not responded. Reuben indeed has searchings of heart. Some of the people remember the old promise made at s.h.i.ttim in the plain of Moab, that they would help their brethren who crossed into Canaan, never refusing a.s.sistance till the land was fully possessed. Moses had solemnly charged them with that duty, and they had bound themselves in covenant: "As the Lord hath said unto thy servants, so will we do." Could anything have been more seriously, more decisively undertaken? Yet, when this hour of need came, though the duty lay upon the conscience nothing was done.

Along the watercourses of Gilead and Bashan there were flocks to tend, to protect from the Amalekites and Midianites of the desert who would be sure to make a raid in the absence of the fighting men. To Asher and Dan the reference is perhaps somewhat ironical. The "ships" for trade, the "haven of the sea," were never much to these tribes, and their maritime ambition made an unworthy excuse. They had perhaps a little fishing, some small trade on the coast, and petty as the gain was it filled their hearts. Asher "abode by his creeks."

It is not to a religious festival that Deborah and Barak have called the tribes. It is to serious and dangerous duty. Yet the call of duty should come with more power than any invitation even to spiritual enjoyment.

The great religious gathering has its use, its charm. We know the attraction of the crowded convocation in which Christian hope and enthusiasm are re-kindled by stirring words and striking instances, faith rising high as it views the wide mission of gospel truth and hears from eloquent lips the story of a modern day of Pentecost. To many, because their own spiritual life burns dull, the daily and weekly routine of things becomes empty, vain, unsatisfying. In the common round even of valued religious exercise the heat and promise of Christianity seem to be lacking. In the convention they appear to be realized as nowhere else, and the persuasion that G.o.d may be felt there in a special manner is laying hold of Christian people. They are right in their eager desire to be borne along with the flood of redeeming grace; but we have need to ask what the life of faith is, how it is best nourished. To have a personal share in G.o.d's controversy with evil, to have a place however obscure in the actual struggle of truth with falsehood,--this alone gives confidence in the result and power in believing. Those who are in contact with spiritual reality because they have their own testimony to bear, their own watch to keep at some outpost, find stimulus in the urgency of duty and exultation in the consciousness of service. Men often seek in public gatherings what they can only find in the private ways of effort and endurance; they seek the joy of harvest when they should be at the labour of sowing; they would fain be cheered by the song of victory when they should be roused by the trumpet of battle.

And the result is that where spiritual work waits to be done there are but few to do it. Examine the state of any Christian church, reckon up those who are deeply interested in its efficiency, who make sacrifices of time and means, and set against these the half-hearted, who ign.o.bly accept the religious provision made for them and perhaps complain that it is not so good as they would like, that progress is not so rapid as they think it might be,--the one cla.s.s far outnumbers the other. As in Israel twice or three times as many might have responded to Barak's call, so in every church the resolute, the energetic and devoted are few compared with those who are capable of energy and devotion. It is sometimes maintained that the worship of goodness and the Christian ideal command the minds of men more to-day than ever they did, and proof seems ready to hand. But, after all, is it not religious taste rather than reverence that grows? Self-culture leads many to a certain admiration of Christ and a form of discipleship. Christian worship is enjoyed and Christian philanthropy also, but when the spiritual freedom of mankind calls for some effort of the soul and life, we see what religion means--a wave of the hand instead of enthusiasm, a guinea subscription instead of thoughtful service. Is it a Christian or a selfish culture which is content with fragmentary concessions and complacent patronage where the claims of social "inferiors" are concerned? That there is a wide diffusion of religious feeling is clear enough; but in many respects it is mere dilettantism.

Notice the history of the tribes that lag behind in the day of the Lord's summons. What do we hear of Reuben after this? "Unstable as water thou shalt not excel." Along with Gad Reuben possessed a splendid country, but these two faded away into a sort of barbarism, scarcely maintaining their separateness from the wild races of the desert. Asher in like manner suffered from the contact with Phoenicia and lost touch with the more faithful tribes. So it is always. Those who shirk religious duty lose the strength and dignity of religion. Though greatly favoured in place and gifts they fall into that spiritual impotence which means defeat and extinction.

"Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord against the mighty." It is a stern judgment upon those whose active a.s.sistance was humanly speaking necessary in the day of battle. The men only held back, held back in doubt, supposing that it was vain for Hebrews to fling themselves against the iron chariots of Sisera. Were they not prudent, looking at the matter all round? Why should a curse so heavy be p.r.o.nounced on men who only sought to save their lives? The reply is that secular history curses such men, those of Sparta for example to whom Athens sent in vain when the battle of Marathon was impending; and further that Christ has declared the truth which is for all time, "Whosoever will save his life shall lose it." Erasmus was a wise man; yet he made the great blunder. He saw clearly the errors of Romanism and the miserable bondage in which it kept the souls of men, and if he had joined the reformers his judgment and learning would have become part of the world's progressive life. But he held back doubting, criticising, a friend to the Reformation but not an apostle of it.

Admire as we may the wit, the reasoner, the philosopher, there must always be severe judgment of one who professing to love truth declared that he had no inclination to die for it. There are many who without the intellect of Erasmus would fain be thought catholic in his company.

Large is the family of Meroz, and little thought have they of any ban lying upon them. Is it a fanciful danger, a mere error of opinion without any peril in it, to which we point here? People think so; young men especially think so and drift on until the day of service is past and they find themselves under the contempt of man and the judgment of Christ. "Lord, when saw we Thee a stranger or in prison and did not minister unto Thee?" "Depart from Me, I never knew you."

3. Jael, a type of the unscrupulous helpers of a good cause.

Long has the error prevailed that religion can be helped by using the world's weapons, by acting in the temper and spirit of the world. Of that mischievous falsehood have been born all the pride and vainglory, the rivalries and persecutions that darken the past of Christendom, surviving in strange and pitiful forms to the present day. If we shudder at the treachery in the deed of Jael, what shall we say of that which through many a year sent victims to inquisition-dungeons and to the stake in the name of Christ? And what shall we say now of that moral a.s.sa.s.sination which in one tent and another is thought no sin against humanity, but a service of G.o.d? Among us are too many who suffer wounds keen and festering that have been given in the house of their friends, yea, in the name of the one Lord and Master. The battle of truth is a frank and honourable fight, served at no point by what is false or proud or low. To an enemy a Christian should be chivalrous and surely no less to a brother. Granting that a man is in error, he needs a physician not an executioner; he needs an example not a dagger. How much farther do we get by the methods of opprobrium and cruelty, the innuendo and the whisper of suspicion? Besides, it is not the Siseras to-day who are dealt with after this manner. It is the "schismatic" within the camp on whom some Jael falls with a hammer and a nail. If a church cannot stand by itself, approved to the consciences of men, it certainly will not be helped by a return to the temper of barbarism and the craft of the world. "The weapons of our warfare are not carnal, but mighty through G.o.d to the casting down of strongholds."

X.

_THE DESERT HORDES; AND THE MAN AT OPHRAH._

JUDGES vi. 1-14.

Jabin king of Canaan defeated and his nine hundred chariots turned into ploughshares we might expect Israel to make at last a start in its true career. The tribes have had their third lesson and should know the peril of infidelity. Without G.o.d they are weak as water. Will they not bind themselves now in a confederacy of faith, suppress Baal and Astarte worship by stringent laws and turn their hearts to G.o.d and duty? Not yet: not for more than a century. The true reformer has yet to come.

Deborah's work is certainly not in vain. She pa.s.ses through the land administering justice, commanding the destruction of heathen altars. The people leave their occupations and gather in crowds to hear her; they shout, in answer to her appeals, Jehovah is our King. The Levites are called to minister at the shrines. For a time there is something like religion along with improving circ.u.mstances. But the tide does not rise long nor far.

Some twenty years have pa.s.sed, and what is to be seen going on throughout the land? The Hebrews have addressed themselves vigorously to their work in field and town. Everywhere they are breaking up new ground, building houses, repairing roads, organising traffic. But they are also falling into the old habit of friendly intercourse with Canaanites, talking with them over the prospects of the crops, joining in their festivals of new moon and harvest. In their own cities the old inhabitants of the land sacrifice to Baal and gather about the Asherim.

Earnest Israelites are indignant and call for action, but the ma.s.s of the people are so taken up with their prosperity that they cannot be roused. Peace and comfort in the lower region seem better than contention for anything higher. In the centre of Palestine there is a coalition of Hebrew and Canaanite cities, with Shechem at their head, which recognize Baal as their patron and worship him as the master of their league. And in the northern tribes generally Jehovah has scant acknowledgment; the people see no great task He has given them to do. If they live and multiply and inherit the land they reckon their function as His nation to be fulfilled.

It is a temptation common to men to consider their own existence and success a sort of Divine end in serving which they do all that G.o.d requires of them. The business of mere living and making life comfortable absorbs them so that even faith finds its only use in promoting their own happiness. The circle of the year is filled with occupations. When the labour of the field is over there are the houses and cities to enlarge, to improve and furnish with means of safety and enjoyment. One task done and the advantage of it felt, another presents itself. Industry takes new forms and burdens still more the energies of men. Education, art, science become possible and in turn make their demands. But all may be for self, and G.o.d may be thought of merely as the great Patron satisfied with His t.i.thes. In this way the impulses and hopes of faith are made the ministers of egoism, and as a national thing the maintenance of law, goodwill, and a measure of purity may seem to furnish religion with a sufficient object. But this is far from enough. Let worship be refined and elaborated, let great temples be built and thronged, let the arts of music and painting be employed in raising devotion to its highest pitch--still if nothing beyond self is seen as the aim of existence, if national Christianity realizes no duty to the world outside, religion must decay. Neither a man nor a people can be truly religious without the missionary spirit, and that spirit must constantly shape individual and collective life. Among ourselves worship would petrify and faith wither were it not for the tasks the church has undertaken at home and abroad. But half-understood, half-discharged, these duties keep us alive. And it is because the great mission of Christians to the world is not even yet comprehended that we have so much practical atheism. When less care and thought are expended on the forms of worship and the churches address themselves to the true ritual of our religion, carrying out the redeeming work of our Saviour, there will be new fervour; unbelief will be swept away.

Israel losing sight of its mission and its destiny felt no need of faith and lost it; and with the loss of faith came loss of vigour and alertness as on other occasions. Having no sense of a common purpose great enough to demand their unity the Hebrews were again unable to resist enemies, and this time the Midianites and other wild tribes of the eastern desert found their opportunity. First some bands of them came at the time of harvest and made raids on the cultivated districts.

But year by year they ventured farther in increasing numbers. Finally they brought their tents and families, their flocks and herds, and took possession.

In the case of all who fall away from the purpose of life the means of bringing failure home to them and restoring the balance of justice are always at hand. Let a man neglect his fields and nature is upon him; weeds choke his crops, his harvests diminish, poverty comes like an armed man. In trade likewise carelessness brings retribution. So in the case of Israel: although the Canaanites had been subdued other foes were not far away. And the business of this nation was of so sacred a kind that neglect of it meant great moral fault and every fresh relapse into earthliness and sensuality after a revival of religion implied more serious guilt. We find accordingly a proportionate severity in the punishment. Now the nation is chastised with whips, but next time it is with scorpions. Now the iron chariots of Sisera hold the land in terror; then hosts of marauders spread like locusts over the country, insatiable, all-devouring. Do the Hebrews think that careful tilling of their fields and the making of wine and oil are their chief concern? In that they shall be undeceived. Not mainly to be good husbandmen and vine-dressers are they set here, but to be a light in the midst of the nations. If they cease to shine they shall no longer enjoy.

It was by the higher fords of Jordan, perhaps north of the Sea of Galilee, that the Midianites fell on western Canaan. Under their two great emirs Zebah and Zalmunna, who seem to have held a kind of barbaric state, troops of riders on swift horses and dromedaries swept the sh.o.r.e of the lake and burst into the plain of Jezreel. There were no doubt many skirmishes between their squadrons and the men of Naphtali and Mana.s.seh. But one horde of the invaders followed another so quickly and their attacks were so sudden and fierce that at length resistance became impossible, the Hebrews had to betake themselves to the heights and dwell in the caves and rocks. Once in the desert under Moses they had been more than a match for these Arabs. Now, although on vantage ground moral and natural, fighting for their hearths and homes behind the breastwork of lake, river and mountain, they are completely routed.

Between the circ.u.mstances of this oppressed nation and the present state of the church there is a wide interval, and in a sense the contrast is striking. Is not the Christianity of our time strong and able to hold its own? Is not the mood of many churches of the present day properly that of elation? As year after year reports of numerical increase and larger contributions are made, as finer buildings are raised for the purposes of worship and work at home and abroad is carried on more efficiently, is it not impossible to trace any resemblance between the state of Israel during the Midianite oppression and the state of religion now? Why should there be any fear that Baal-worship or other idolatry should weaken the tribes, or that marauders from the desert should settle in their land?

And yet the condition of things to-day is not quite unlike that of Israel at the time we are considering. There are Canaanites who dwell in the land and carry on their debasing worship. These too are days when guerilla troops of naturalism, nomads of the primaeval desert, are sweeping the region of faith. Reckless and irresponsible talk in periodicals and on platforms; novels, plays and verses often as clever as they are unscrupulous are incidents of the invasion, and it is well advanced. Not for the first time is a raid of this kind made on the territory of faith, but the serious thing now is the readiness to give way, the want of heart and power to resist that we observe in family life and in society as well as in literature. Where resistance ought to be eager and firm it is often ignorant, hesitating, lukewarm. Perhaps the invasion must become more confident and more injurious before it rouses the people of G.o.d to earnest and united action. Perhaps those who will not submit may have to betake themselves to the caves of the mountains while the new barbarism establishes itself in the rich plain.

It has almost come to this in some countries; and it may be that the pride of those who have been content to cultivate their vineyards for themselves alone, the security of those who have too easily concluded that fighting was over shall yet be startled by some great disaster.

"Israel was brought very low because of Midian." A traveller's picture of the present state of things on the eastern frontier of Bashan enables us to understand the misery to which the tribes were reduced by seven years of rapine. "Not only is the country--plain and hill-side alike--chequered with fenced fields, but groves of fig-trees are here and there seen and terraced vineyards still clothe the sides of some of the hills. These are neglected and wild but not fruitless. They produce great quant.i.ties of figs and grapes which are rifled year after year by the Bedawin in their periodical raids. Nowhere on earth is there such a melancholy example of tyranny, rapacity and misrule as here. Fields, pastures, vineyards, houses, villages, cities are all alike deserted and waste. Even the few inhabitants that have hid themselves among the rocky fastnesses and mountain defiles drag out a miserable existence, oppressed by robbers of the desert on the one hand and robbers of the government on the other." The Midianites of Gideon's time acted the part both of tyrants and depredators. They "left no sustenance for Israel, neither sheep nor ox nor a.s.s. They entered into the land for to destroy it."

"And the children of Israel cried unto the Lord"; the prodigals bethought them of their Father. Having come to the husks they remembered Him who fed His people in the desert. Again the wheel has revolved and from the lowest point there is an upward movement. The tribes of G.o.d look once more towards the hills from whence their help cometh. And here is seen the importance of that faith which had pa.s.sed into the nation's life. Although it was not of a very spiritual kind, yet it preserved in the heart of the people a recuperative power. The majority knew little more of Jehovah than His name. But the name suggested availing succour.

They turned to the Awful Name, repeated it and urged their need. Here and there one saw G.o.d as the infinitely righteous and holy and added to the wail of the ignorant a more devout appeal, recognizing the evils under which the people groaned as punitive and knowing that the very G.o.d to Whom they cried had brought the Midianites upon them. In the prayer of such a one there was an outlook towards holier and n.o.bler life. But even in the case of the ignorant the cry to One higher than the highest had help in it. For when that bitter cry was raised self-glorifying had ceased and piety begun.

Ignorant indeed is much of the faith that still expresses itself in so-called Christian prayer, almost as ignorant as that of the disconsolate Hebrew tribes. The moral purpose of discipline, the Divine ordinances of defeat and pain and affliction are a mystery unread. The man in extremity does not know why his hour of abject fear has come, nor see that one by one all the stays of his selfish life have been removed by a Divine hand. His cry is that of a foolish child. Yet is it not true that such a prayer revives hope and gives new energy to the languid life? It may be many years since prayer was tried, not perhaps since he who is now past his meridian knelt at a mother's knee. Still as he names the name of G.o.d, as he looks upward, there comes with the dim vision of an Omnipotent Helper within reach of his cry the sense of new possibilities, the feeling that amidst the miry clay or the heaving waves there is something firm and friendly on which he may yet stand. It is a striking fact as to any kind of religious belief, even the most meagre, that it does for man what nothing else can do. Prayer must cease, we are told, for it is mere superst.i.tion. Without denying that much of what is called prayer is an expression of egotism, we must demand an explanation of the unique value it has in human life and a sufficient subst.i.tute for the habit of appeal to G.o.d. Those who would deprive us of prayer must first re-make man, for to the strong and enlightened prayer is necessary as well as to the weak and ignorant. The Heavenly is the only hope of the earthly. That we understand G.o.d is, after all, not the chief thing: but does He know us? Is He there, above yet beside us, for ever?

The first answer to the cry of Israel came in the message of a prophet, one who would have been despised by the nation in its self-sufficient mood but now obtained a hearing. His words brought instruction and made it possible for faith to move and work along a definite line. Through man's struggle G.o.d helps him; through man's thought and resolve G.o.d speaks to him. He is already converted when he believes enough to pray, and from this point faith saves by animating and guiding the strenuous will. The ignorant abject people of G.o.d learns from the prophet that something is to be done. There is a command, repeated from Sinai, against the worship of heathen G.o.ds, then a call to love the true G.o.d the Deliverer of Israel. Faith is to become life, and life faith. The name of Jehovah which has stood for one power among others is clearly re-affirmed as that of the One Divine Being, the only Object of adoration. Israel is convicted of sin and set on the way of obedience.

The answer to prayer lies very near to him who cries for salvation. He has not to move a step. He has but to hear the inner voice of conscience. Is there a sense of neglect of duty, a sense of disobedience, of faults committed? The first movement towards salvation is set up in that conviction and in the hope that the evil now seen may be remedied. Forgiveness is implied in this hope, and it will become a.s.sured as the hope grows strong. The mistake is often made of supposing that answer to prayer does not come till peace is found. In reality the answer begins when the will is bent towards a better life, though that change may be accompanied by the deepest sorrow and self-humiliation. A man who earnestly reproaches himself for despising and disobeying G.o.d has already received the grace of the redeeming Spirit.

But to Israel's cry there was another answer. When repentance was well begun and the tribes turned from the heathen rites which separated them from each other and from Divine thoughts, freedom again became possible and G.o.d raised up a liberator. Repentance indeed was not thorough; therefore a complete national reformation was not accomplished. Yet as against Midian, a mere horde of marauders, the balance of righteousness and power inclined now in behalf of Israel. The time was ripe and in the providence of G.o.d the fit man received his call.

South-west from Shechem, among the hills of Mana.s.seh at Ophrah of the Abiezrites, lived a family that had suffered keenly at the hands of Midian. Some members of the family had been slain near Tabor, and the rest had as a cause of war not only the constant robberies from field and homestead but also the duty of blood-revenge. The deepest sense of injury, the keenest resentment fell to the share of one Gideon, son of Joash, a young man of n.o.bler temper than most Hebrews of the time. His father was head of a Thousand; and as he was an idolater the whole clan joined him in sacrificing to the Baal whose altar stood within the boundary of his farm. Already Gideon appears to have turned with loathing from that base worship; and he was pondering earnestly the cause of the pitiful state into which Israel had fallen. But the circ.u.mstances perplexed him. He was not able to account for facts in accordance with faith.

In a retired place on the hillside where a winepress has been fashioned in a hollow of the rocks we first see the future deliverer of Israel.