Cultivate the faculty and habit of vigorous faith, if you would walk with G.o.d. For the world will put its bandages over your eyes, and try to tempt you to believe that these poor, shabby illusions are the precious things; and we have to shake ourselves free from its harlot kisses and its glozing lies, by very vigorous and continual efforts of the will and of the understanding, if we are to make real to ourselves that which is real, the presence of our G.o.d.

Besides this vigorous exercise of the faculty of faith, there is another requisite for a walk with G.o.d, closely connected with it, and yet capable of being looked at separately, and that is, that we shall keep up the habit of continual occupation of thought with Him. That is very much an affair of habit with Christian people, and I am afraid that the neglect of it is the habitual practice of the bulk of professing Christians nowadays. It is hard, amidst all our work and thought and joys and sorrows, to keep fresh our consciousness of His presence, and to talk with Him in the midst of the rush of business.

But what do we do about our dear ones when we are away from them? The measure of our love of them is accurately represented by the frequency of our remembrances of them. The mother parted from her child, the husband and the wife separated from one another, the lover and the friend, think of each other a thousand times a day. Whenever the spring is taken off, then the natural bent of the inclination and heart a.s.sert themselves, and the mind goes back again, as into a sanctuary, into the sweet thought. Is that how we do with G.o.d? Do we so walk with Him, as that thought, when released, instinctively sets in that direction? When I take off the break, does my spirit turn to G.o.d? If there is no hand at the helm, does the bow always point that way? When the magnet is withdrawn for a moment, does the needle tremble back and settle itself northwards? If we are walking with G.o.d, we shall, more times a day than we can count when the evening comes on, have had the thought of Him coming into our hearts 'like some sweet beguiling melody, so sweet we know not we are listening to it.' Thus we shall 'walk with G.o.d.'

Then there is another requisite. 'How can two walk together except they be agreed?' 'He that saith he abideth in Him ought himself also so to walk even as He walked.' There is no union with G.o.d in such communion possible, unless there be a union with Him by conformity of will and submission of effort and aim to His commandments. Well, then, is that life possible for us? Look at this instance before us. We know very little about how much knowledge of G.o.d these people in old days had, but, at all events, it was a great deal less than you and I have. Their theology was very different from ours; their religion was absolutely identical with ours. Their faith, which grasped the G.o.d revealed in their creed, was the same as our faith, though the creed which their faith grasped was only an outline sketch of yours and mine. But at all times and in all generations, the element and essence of the religious life has been the same-that is, the realising sense of the living divine presence, the effort and aspiration after communion with Him, and the quiet obedience and conformity of the practical life to His will. And so we can reach out our hands across all the centuries to this pre-Noachian, antediluvian patriarch, dim amongst the mists, and feel that he too is our brother.

And he has set us the example that in all conditions of life, and under the most unfavourable circ.u.mstances, it is possible to live in this close touch with G.o.d. For in his time, not only was there, as I have said, an incomplete and rudimentary knowledge of G.o.d, but in his time the earth was filled with violence, and gigantic forms of evil are represented as having dominated mankind. Amidst it all, the t.i.tanic pride, the G.o.dlessness, the scorn, the rudeness, and the violence, amidst it all, this one 'white flower of a blameless life' managed to find nutriment upon the dunghill, and to blossom fresh and fair there.

You and I cannot, whatever may be our hindrances in living a consistent Christian life, have anything like the difficulties that this man had and surmounted. For us all, whatever our conditions, such a life is possible.

And then there is another lesson that he teaches us, viz. that such a life is consistent with the completest discharge of all common duties.

The outline, as far as appearance was concerned, of this man's life was the same as the outline of those of his ancestors and successors. They are all described in the same terms. The formula is the same. Enoch lived, Mahalaleel, and all the rest of the half-unp.r.o.nounceable names, they lived, they begat their heirs, and sons and daughters, and then they died. And the same formula is used about this man. He walked with G.o.d, but it was while treading the common path of secular life that he did so.

He found it possible to live in communion with G.o.d, and yet to do all the common things that men did then. Anybody's house may be a Bethel--a house of G.o.d--and anybody's work may be worship; and wherever we are and whatever we do, it is possible therein to serve G.o.d, and there to walk with Him.

2. And now a word about the crown of this life of communion. 'He was not, for G.o.d took him'

What wonderful reticence in describing, or rather hinting at, the stupendous miracle that is here in question! Is that like a book that came from the legend-loving and legend-making brains of men; or does it sound like the speech of G.o.d, to whom nothing is extraordinary and nothing needs to have a mark of admiration after it? It was the same to Him whether Enoch died or whether He simply took him to Himself. If one wants to know what men would have made of such a thing, if _they_ had had to tell it, let them read those wretched Rabbinical fables that have been st.i.tched on to this verse. There they will see how men describe miracles; and here they will see how G.o.d does so.

'_He was not_.' As I have said, he disappeared; that was what the world knew. 'G.o.d took him'; that was what G.o.d tells the world.

Thus this strange exception to the law of death stood, as I suppose, to the ancient world as doing somewhat the same office for them that the translation of Elijah afterwards partially did for Israel, and that the resurrection of Jesus Christ does completely for us, viz. it brought the future life into the realm of fact, and took it out of the dim region of speculation altogether. He establishes a truth who proves it, and he proves a fact that shows it. A doctrine of a future state is not worth much, but the fact of a future state, which was established by this incident then, and is certified for us all now, by the Christ risen from the dead, is all-important. Our gospel is all built upon facts, and this is the earliest fact in man's history which made man's subsistence in other conditions than that of earthly life a certainty.

And then, again, this wonderful exception shows to us, as it did to that ancient world, that the natural end of a religious life is union with G.o.d hereafter. It seems to me that the real proofs of a future life are two: one, the fact of Christ's resurrection, and the other, the fact of our religious experience. For anything looks to me more likely, and less incredible, than that a man who could walk with G.o.d should only have a poor earthly life to do it in, and that all these aspirations, these emotions, should be bounded and ended by a trivial thing, that touches only the physical frame. Surely, surely, there is nothing so absurd as to believe that he who can say 'Thou art my G.o.d,'

and who has said it, should ever by anything be brought to cease to say it. Death cannot kill love to G.o.d; and the only end of the religious life of earth is its perfecting in heaven. The experiences that we have here, in their loftiness and in their incompleteness, equally witness for us, of the rest and the perfectness that remain for the children of G.o.d.

Then, again, this man in his unique experience was, and is, a witness of the fact that death is an excrescence, and results from sin. I suppose that he trod the road which the divine intention had destined to be trodden by all the children of men, if they had not sinned; and that his experience, unique as it is, is a survival, so to speak, of what was meant to be the law for humanity, unless there had intervened the terrible fact of sin and its wages, death. The road had been made, and this one man was allowed to travel along it that we might all learn, by the example of the exception, that the rule under which we live was not the rule that G.o.d originally meant for us, and that death has resulted from the fact of transgression. No doubt Enoch had in him the seeds of it, no doubt there were the possibilities of disease and the necessity of death in his physical frame, but G.o.d has shown us in that one instance, and in the other of the great prophet's, how _He_ is not subject to the law that men shall die, although men are subject to it, and that if He will, He can take them all to Himself, as He did take these two, and will take them who, at last, shall not die but be changed.

Let me remind you that this unique and exceptional end of a life of communion may, in its deepest, essential character, be experienced by each of us. There are two pa.s.sages in the book of Psalms, both of which I regard as allusions to this incident. The one of them is in the forty-ninth Psalm and reads thus: 'He will deliver my soul from the power of the grave, for He will take me.' Our version conceals the allusion, by its unfortunate and non-literal rendering 'receive.' The same word is employed there as here. Can we fail to see the reference?

The Psalmist expects his soul to be 'delivered from the power of the grave,' because G.o.d _takes_ it.

And again, in the great seventy-third Psalm, which marks perhaps the highwater mark of pre-Christian antic.i.p.ations of a future state, we read: 'Thou wilt guide me by Thy counsel, and afterwards _take_ me'

(again the same word) 'to glory.' Here, again, the Psalmist looks back to the unique and exceptional instance, and in the rapture and ecstasy of the faith that has grasped the living G.o.d as his portion, says to himself: 'Though the externals of Enoch's end and of mine may differ, their substance will be the same, and I, too, shall cease to be seen of men, because G.o.d takes me into the secret of His pavilion, by the loving clasp of His lifting hand.'

Enoch was led, if I may say so, round the top of the valley, beyond the head waters of the dark river, and was kept on the high level until he got to the other side. You and I have to go down the hill, out of the sunshine, in among the dank weeds, to stumble over the black rocks, and wade through the deep water; but we shall get over to the same place where he stands, and He that took him round by the top will 'take' us through the river; and so shall we 'ever be with the Lord'

'Enoch walked with G.o.d and he was not; for G.o.d took him.' This verse is like some little spring with trees and flowers on a cliff. The dry genealogical table--and here this bit of human life in it! How unlike the others--they _lived_ and they _died_; this man's life was walking with G.o.d and his departure was a fading away, a ceasing to be found here. It is remarkable in how calm a tone the Bible speaks of its supernatural events. We should not have known this to be a miracle but for the Epistle to the Hebrews.

The dim past of these early chapters carries us over many centuries. We know next to nothing about the men, where they lived, how they lived, what thoughts they had, what tongue they spoke. Some people would say that they never lived at all. I believe, and most of you, I suppose, believe that they did. But how little personality we give them! Little as we know of environment and circ.u.mstances, we know the main thing, the fact of their having been. Then we are sure that they had sorrow and joy, strife and love, toil and rest, like the rest of us, that whether their days were longer or shorter they were filled much as ours are, that whatever was the pattern into which the quiet threads of their life was woven it was, warp and weft, the same yarn as ours. In broad features every human life is much the same. Widely different as the clothing of these grey fathers in their tents, with their simple contrivances and brief records, is from that of cultivated busy Englishmen to-day, the same human form is beneath both. And further, we know but little as to their religious ideas, how far they were surrounded with miracles, what they knew of G.o.d and of His purposes, how they received their knowledge, what served them for a Bible. Of what positive inst.i.tutions of religion they had we know nothing; whether for them there was sacrifice and a sabbath day, how far the original gospel to Adam was known or remembered or understood by them.

All that is perfectly dark to us. But this we know, that those of them who were G.o.dly men lived by the same power by which G.o.dly men live nowadays. Whatever their creed, their religion was ours. Religion, the bond that unites again the soul to G.o.d, has always been the same.

THE SAINT AMONG SINNERS

'These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with G.o.d. And Noah begat three sons, Shem, Ham, and j.a.pheth.

The earth also was corrupt before G.o.d, and the earth was filled with violence. And G.o.d looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted His way upon the earth. And G.o.d said unto Noah, The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. But with thee will I establish My covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.

And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. Thus did Noah; according to all that G.o.d commanded him, so did he.'--GENESIS vi. 9-22.

1. Notice here, first, the solitary saint. Noah stands alone 'in his generations' like some single tree, green and erect, in a forest of blasted and fallen pines. 'Among the faithless, faithful only he.' His character is described, so to speak, from the outside inwards. He is 'righteous,' or discharging all the obligations of law and of his various relationships. He is 'perfect.' His whole nature is developed, and all in due symmetry and proportion; no beauty wanting, no grace cultivated at the expense of others. He is a full man; not a one-sided and therefore a distorted one. Of course we do not take these words to imply sinlessness. They express a relative, not an absolute, completeness. Hence we may learn both a lesson of stimulus and of hope.

We are not to rest satisfied with partial goodness, but to seek to attain an all-round perfectness, even in regard to the graces least natural to our dispositions. And we can rejoice to believe that G.o.d is generous in His acceptance and praise. He does not grudge commendation, but takes account of the deepest desires and main tendencies of a life, and sees the germ as a full-blown flower, and the bud as a fruit.

Learn, too, that solitary goodness is possible. Noah stood uninfected by the universal contagion; and, as is always the case, the evil around, which he did not share, drove him to a more rigid abstinence from it. A Christian who is alone 'in his generations,' like a lily among nettles, has to be, and usually is, a more earnest Christian than if he were among like-minded men. The saints in 'Caesar's household'

needed to be very unmistakable saints, if they were not to be swept away by the torrent of G.o.dlessness. It is hard, but it is possible, for a boy at school, or a young man in an office, or a soldier in a barrack, to stand alone, and be Christlike; but only on condition that he yields to no temptation to drop his conduct to the level around him, and is never guilty of compromise. Once yield, and all is over. Flowers grow on a dunghill, and the very reeking rottenness may make the bloom finer.

Learn, too, that the true place for the saint is 'in his generations.'

If the ma.s.s is corrupt, so much the more need to rub the salt well in.

Disgust and cowardice, and the love of congenial society, keep Christian people from mixing with the world, which they must do if they are to do Christ's work in it. There is a great deal too much union with the world, and a great deal too much separation from it, nowadays, and both are of the wrong sort. We cannot keep too far away from it, by abstinence from living by its maxims, and tampering with its pleasures.

We cannot mix too much with it if we take our Christianity with us, and remember our vocation to be its light.

Notice, again, the companion of the solitary saint. What beauty there is in that description of the isolated man, pa.s.sing lonely amid his contemporaries, like a stream of pure water flowing through some foul liquid, and untouched by it, and yet not alone in his loneliness, because 'he walked with G.o.d!' The less he found congenial companionship on earth, the more he realised G.o.d as by his side. The remarkable phrase, used only of Enoch and of Noah, implies a closer relation than the other expression, 'To walk before G.o.d.' Communion, the habitual occupation of mind and heart with G.o.d, the happy sense of His presence making every wilderness and solitary place glad because of Him. the child's clasping the father's hand with his tiny fingers, and so being held up and lifted over many a rough place, are all implied. Are we lonely in outward reality? Here is our unfailing companion. Have we to stand single among companions, who laugh at us and our religion? One man, with G.o.d to back him, is always in the majority. Though surrounded by friends, have we found that, after all, we live and suffer, and must die alone? Here is the all-sufficient Friend, if we have fellowship with whom our hearts will be lonely no more.

Observe that this communion is the foundation of all righteousness in conduct. Because Noah walked with G.o.d, he was 'just' and 'perfect.' If we live habitually in the holy of holies, our faces will shine when we come forth. If we desire to be good and pure, we must dwell with G.o.d, and His Spirit will pa.s.s into our hearts, and we shall bear the fragrance of his presence wherever we go. Learn, also, that communion with G.o.d is not possible unless we are fighting against our sin, and have some measure of holiness. We begin communion with Him, indeed, not by holiness, but by faith. But it is not kept up without the cultivation of purity. Sin makes fellowship with G.o.d impossible. 'Can two walk together, except they be agreed?' 'What communion hath light with darkness?' The delicate bond which unites us in happy communion with G.o.d shrivels up, as if scorched, at the touch of sin. 'If we say that we have fellowship with Him, and walk in darkness, we lie.'

2. Notice the universal apostasy. Two points are brought out in the sombre description. The first is moral corruption; the second, violence. Bad men are cruel men. When the bonds which knit society to G.o.d are relaxed, selfishness soon becomes furious, and forcibly seizes what it l.u.s.ts after, regardless of others' rights. Sin saps the very foundations of social life, and makes men into tigers, more destructive to each other than wild beasts. All our grand modern schemes for the reformation of society will fail unless they begin with the reformation of the individual. To walk with G.o.d is the true way to make men gentle and pitying.

Learn from this dark outline that G.o.d gazes in silence on the evil.

That is a grand, solemn expression, 'Corrupt before G.o.d.' All this mad riot of pollution and violence is holding its carnival of l.u.s.t and blood under the very eye of G.o.d, and He says never a word. So is it ever. Like some band of conspirators in a dark corner, bad men do deeds of darkness, and fancy they are unseen, and that G.o.d forgets _them_, because they forget G.o.d; and all the while His eye is fixed on them, and the darkness is light about them. Then comes a further expression of the same thought: 'G.o.d looked upon the earth.' As a sudden beam of sunshine out of a thunder-cloud, His eye flashes down, not as if He then began to know, but that His knowledge then began, as it were, to act.

3. What does the stern sentence on the rotten world teach us? A very profound truth, not only of the certain divine retribution, but of the indissoluble connection of sin with destruction. The same word is thrice employed in verses 11 and 12 to express 'corruption' and in verse 13 to express 'destruction.' A similar usage is found in 1 Corinthians iii. 17, where the same Greek word is translated 'defile'

and 'destroy.' This teaches us that, in deepest reality, corruption is destruction, that sin is death, that every sinner is a suicide. G.o.d's act in punishment corresponds to, and is the inevitable outcome of, our act in transgression. So fatal is all evil, that one word serves to describe both the poison-secreting root and the poisoned fruit. Sin is death in the making; death is sin finished.

The promise of deliverance, which comes side by side with the stern sentence, ill.u.s.trates the blessed truth that G.o.d's darkest threatenings are accompanied with a revelation of the way of escape. The ark is always shown along with the flood. Zoar is pointed out when G.o.d foretells Sodom's ruin. We are no sooner warned of the penalties of sin, than we are bid to hear the message of mercy in Christ. The brazen serpent is ever reared where the venomous snakes bite and burn.

4. We pa.s.s by the details of the construction of the ark to draw the final lesson from the exact obedience of Noah. We have the statement twice over, He did 'according to all that G.o.d commanded him.' It was no easy thing for him to build the ark, amidst the scoffing of his generations. Smart witticisms fell around him like hail. All the 'practical men' thought him a dreamy fool, wasting his time, while they prospered and made something of life. The Epistle to the Hebrews tells us the secret of his obedience: 'By faith, Noah,' etc. He realised the distant unseen, because he believed Him who warned him of it. The immediate object of his faith was 'the things not seen as yet'; but the real, deepest object was G.o.d, whose word showed him these. So faith is always trust in a divine Person, whether it lays hold of the past sacrifice, the present indwelling Spirit, or the future heaven.

Noah's example teaches us the practical effects of faith. 'Moved with G.o.dly fear,' says Hebrews; by which is meant, not a mere dread of personal evil, for Noah was a.s.sured of safety--but that G.o.dly reverence and happy fear which dwells with faith, and secures precise obedience.

Learn that a faith which does not work on the feelings is a very poor thing. Some Christian people have a great horror of emotional religion.

Unemotional religion is a great deal worse. The road by which faith gets at the hands is through the heart. And he who believes but feels nothing, will do exactly as much as he feels, and probably does not really believe much more.

So after Noah's emotion followed his action. He was bid to prepare his ark, we have only to take refuge in the ark which G.o.d has prepared in Christ; but the principle of Noah's obedience applies to us all. He realised so perfectly that future, with its double prospect of destruction and deliverance, that his whole life was moulded by the conduct which should lead to his escape. The far-off flood was more real to him than the shows of life around him. Therefore he could stand all the gibes, and gave himself to a course of life which was sheer folly unless that future was real. Perhaps a hundred and twenty years pa.s.sed between the warning and the flood; and for all that time he held on his way, nor faltered in his faith. Does our faith realise that which lies before us with anything like similar clearness? Do we see that future shining through all the trivial, fleeting present? Does it possess weight and solidity enough to shape our lives? Noah's creed was much shorter than ours; but I fear his faith was as much stronger.

5. We may think, finally, of the vindication of his faith. For a hundred and twenty years the wits laughed, and the 'common-sense'

people wondered, and the patient saint went on hammering and pitching at his ark. But one morning it began to rain; and by degrees, somehow, Noah did not seem quite such a fool. The jests would look rather different when the water was up to the knees of the jesters; and their sarcasms would stick in their throats as they drowned. So is it always.

So it will be at the last great day. The men who lived for the future, by faith in Christ, will be found out to have been the wise men when the future has become the present, and the present has become the past, and is gone for ever; while they who had no aims beyond the things of time, which are now sunk beneath the dreary horizon, will awake too late to the conviction that they are outside the ark of safety, and that their truest epitaph is 'Thou fool!'

'CLEAR SHINING AFTER RAIN'

'And G.o.d remembered Noah, and every living thing, and all the cattle that was with him in the ark: and G.o.d made a wind to pa.s.s over the earth, and the waters a.s.swaged; The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

And it came to pa.s.s at the end of forty days that Noah opened the window of the ark which he had made: And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. And he stayed yet other seven days; and again he sent forth the dove out of the ark; And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. And it came to pa.s.s in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. And in the second month, on the seven and twentieth day of the month, was the earth dried. And G.o.d spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons wives with thee. Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.

And Noah went forth, and his sons, and his wife, and his sons' wives with him: Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the Lord smelled a sweet savour; and the Lord said in His heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease,'--GENESIS viii. 1-22.