All the elemental, primary facts of life are faith's discoveries; we have no other means of finding them. By faith we discover our _selves_. We do not hold back from living until we can prove that we exist. We never can strictly prove that we exist. The very self that we are trying to demonstrate would have to be used in the demonstration. We have no other way of getting at ourselves except to take ourselves for granted--accepting

"This main miracle that you are you, With power on your own act and on the world."

As Mr. Chesterton remarked, "You cannot call up any wilder vision than a city in which men ask themselves if they have any selves." By faith all men go out to live as though their selves were real.

By faith we accept the existence of the _outer world_. We do not restrain ourselves from acting as though the physical world were really there, until we can prove it. We never can strictly prove it; perhaps it is not there at all. When through a microscope an Indian was shown germs in the Ganges' water, to convince him of the peril of its use, he broke the instrument with his cane, as though when the microscope was gone, the facts had vanished too. In his philosophy all that we see is illusion. Perhaps this is true--the world a phantasm and our minds fooling us. But none of us believes it. And we do not believe it because we live by faith--the elemental faith on which all common sense and science rest and without which man's thought and work would halt--that our senses and our minds tell us the truth. "It is idle to talk always of the alternative of reason and faith. _Reason itself is a matter of faith._ It is an act of faith to a.s.sert that one's thoughts have any relation to reality at all."

By faith we even discover the _universe_. We cannot think of the world as a multiverse; we always think of it as having unity, and we do so whether as scientists we talk about the uniformity of nature, or as Christians we speak of one Creator. Not only, however, can no one demonstrate that this is a universe; _it positively does not look as though it were_. Opposing powers snarl at each other and clash in a disorder that gives to the casual observer not the slightest intimation that any unity is there. Thunder storms and little babies, volcanoes and Easter lilies, immeasurable nebulae in the heavens and people getting married on the earth--what indescribable contrasts and confusions! Still we insist on thinking unity into this seeming anomaly, and out of it we wrest scientific doctrines about the uniformity of law. As Professor James, of Harvard, put it, "The principle of uniformity in nature has to be _sought_ under and in spite of the most rebellious appearances; and our conviction of its truth is far more like religious faith than like a.s.sent to a demonstration."

One might suppose that beliefs so a.s.sumed and so incapable of adequate demonstration would make the knowledge based upon them insecure. _But the fact is that all our surest knowledge is thus based on a.s.sumptions that we cannot prove._ "As for the strong conviction," Huxley says, "that the cosmic order is rational, and the faith that throughout all duration, unbroken order has reigned in the universe, I not only accept it, but I am disposed to think it the most important of all truths." Faith then, in Huxley's thought, is not a makeshift when knowledge fails. Rather by faith we continually are getting at the most important realities with which we deal. As Prof. Ladd, of Yale, impatiently exclaims: "The rankest agnostic is shot through and through with all the same fundamental intellectual beliefs, all the same unescapable rational faiths, about the reality of the self and about the validity of its knowledge. You cannot save science and destroy all faith. You cannot sit on the limb of the tree while you tear it up by the roots."

V

If faith is thus the pioneer that leads us to knowledge of persons and of moral possibilities; if by faith we discover our selves, the outer world's existence and its unity, why should we be surprised that faith is our road to G.o.d? Superficial deniers of religion not infrequently seek the discredit of a Christian's trust by saying that G.o.d is only a matter of faith. To which the Christian confidently may answer: Of course G.o.d is a matter of faith. Faith is always the Great Discoverer.

A man finds G.o.d as he finds an earthly friend. He does not go apart in academic solitude to consider the logical rationality of friendship, until, intellectually convinced, he coolly arms himself with a Q. E.

D. and goes out to hunt a comrade. Friendship is never an adventure of logic; it is an adventure of life. It is arrived at by what Emerson called the "untaught sallies of the spirit." We fall in love, it may be with precipitant emotion; our instincts and our wills are first engaged; the whole personality rises up in hunger to claim the affection that it needs and without which life seems unsupportable; faith, hope, and love engage in a glorious venture, where logic plays a minor part. But to make friendship rational, to give it poise, to trace its origins and laws, to clarify, chasten, and direct--this is the necessary work of thought. Faith discovers and reveals; reason furnishes criticism, confirmation, and discipline.

So men find G.o.d. They are hungry for him not in intellect alone, but with all their powers. They feel with Tolstoi: "I remembered that I only _lived_ at those times when I believed in G.o.d." They need him to put sense and worth and hope into life. As with the reality of persons, the validity of knowledge, the unity of the world, so in religion the whole man rises up to claim the truth without which life is barren, meaningless. His best convictions at the first are all of them insights of the spirit, affirmations of the _man_. But behind, around and through them all play clarifying thoughts, and reasons come to discipline and to confirm. But the reasons by themselves could not have found G.o.d. Faith is the Great Discoverer.

"Oh! world, thou choosest not the better part, It is not wisdom to be only wise, And on the inward vision close the eyes; But it is wisdom to believe the heart.

Columbus found a world and had no chart Save one that Faith deciphered in the skies; To trust the soul's invincible surmise Was all his science and his only art.

Our knowledge is a torch of smoky pine That lights the pathway but one step ahead Across the void of mystery and dread.

Bid then the tender light of Faith to shine By which alone the mortal heart is led Into the thinking of the thought Divine."[1]

[1] Professor Santayana, of Harvard.

CHAPTER III

Faith in the Personal G.o.d

DAILY READINGS

We are to consider this week the Christian faith that G.o.d is personal.

Before, however, we deal with the arguments which may confirm our confidence in such a faith, or even with the explanations that may clarify our conception of its meaning, let us, in the daily readings, consider _some of the familiar att.i.tudes in every normal human life, that require G.o.d's personality for their fulfilment_. Men have believed in a personal G.o.d because their own nature demanded it.

Third Week, First Day

Men have believed in a personal G.o.d because of a _deep desire to think of creation as friendly_. F. W. Myers, when asked what question he would put to the Sphinx, if he were given only one chance, replied that he would ask, "Is the universe friendly?" Some have tried to think of creation as an enemy which we must fight, as though in Greenland we strove to make verdure grow, although the soil and climate were antagonistic. Some have tried to think creation neutral, an impersonal system of laws and forces, which we must impose our will upon as best we can, although in the end the system is sure to outlast all our efforts and to bring our gains to naught. But at the heart of man is an irresistible desire to think creation a friend, with whose good purposes our wills can be aligned, and whose power can carry our efforts to victorious ends. Says Gilbert Murray, of Oxford University, "As I see philosophy after philosophy falling into this unproven belief in the Friend behind phenomena, as I find that I myself cannot, except for a moment and by an effort, refrain from making the same a.s.sumption, it seems to me that perhaps here too we are under the spell of a very old ineradicable instinct." _But friends are always persons, and if creation is friendly then G.o.d is in some sense personal._ This faith is the radiant center of the Gospel.

=But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee. And in praying use not vain repet.i.tions, as the Gentiles do: for they think that they shall be heard for their much speaking. Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And bring us not into temptation, but deliver us from the evil one. For if ye forgive men their trespa.s.ses, your heavenly Father will also forgive you.--Matt. 6:6-14.=

_O Lord, we would rest in Thee, for in Thee alone is true rest to be found. We would forget our disappointed hopes, our fruitless efforts, our trivial aims, and lean on Thee, our Comfort and our Strength.

When the order of this world bears cruelly upon us; when Nature seems to us an awful machine, grinding out life and death, without a reason or a purpose; when our hopes perish in the grave where we lay to rest our loved dead: O what can we do but turn to Thee, whose law underlieth all, and whose love, we trust, is the end of all? Thou fillest all things with Thy presence, and dost press close to our souls. Still every pa.s.sion, rebuke every doubt, strengthen every element of good within us, that nothing may hinder the outflow of Thy life and power. In Thee, let the weak be full of might, and let the strong renew their strength. In Thee, let the tempted find succor, the sorrowing consolation, and the lonely and the neglected their Supreme Friend, their faithful Companion._

_O Lord, we are weary of our old, barren selves. Separate us from our spiritual past, and quicken within us the seeds of a new future.

Transform us by the breath of Thy regenerating power, that life may seem supremely beautiful and duty our highest privilege, and the only real evil a guilty conscience. Let us be no longer sad, or downcast, or miserable, or despairing, vexed by remorse, or depressed by our failures. Take from us the old self. Give us a new self, beautiful, vigorous, and joyous. Let old things pa.s.s away and let all things become new. Kindle within us a flame of heavenly devotion, so that to us work for Thee shall become a happiness, and rest in Thee shall become an energy, unchecked by fears within and foes without. Give us love, and then we shall have more than all we need, for Thou art Love, Thyself the Giver and the Gift. Amen._--Samuel McComb.

Third Week, Second Day

=Bless Jehovah, O my soul; And all that is within me, bless his holy name.

Bless Jehovah, O my soul, And forget not all his benefits: Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy desire with good things, So that thy youth is renewed like the eagle.=

=--Psalm 103:1-5.=

Such an att.i.tude of thankfulness as this psalm represents is native to man's heart. When he is glad he feels grateful: he has an irrepressible impulse to thank somebody. As between a boastful Nebuchadnezzar--"This great Babylon which I have built ... by the might of my power and for the glory of my majesty" (Dan. 4:30)--and the Master, grateful for the dawning success of his cause--"I thank Thee, O Father, Lord of heaven and earth" (Matt. 11:25)--we can have no doubt which is the n.o.bler att.i.tude. Man at his best always looks upon his blessings as gifts, his powers as entrustments, his service as a debt which he owes, and his success as an occasion of grat.i.tude rather than pride. _But we cannot be really thankful to impersonal power._ Little children blame chairs for their falls and thank apple trees for their apples, but maturity outgrows the folly of accusing or blessing impersonal things.

Thankfulness, in any worthy interpretation of the term, can never be felt except toward friendly persons who _intended the blessing_ for which we are glad. A thoughtful man, therefore, cannot be grateful to a G.o.dless world-machine, even though it has treated him well, for the world-machine never purposed to treat him well and his happiness is a lucky accident, with no good will to thank for it. Haeckel says that there is no G.o.d--only "mobile, cosmic ether." Imagine a congregation of people, under Haeckel's leadership, rising to pray, "O Mobile Cosmic Ether, blessed be thy name!" It is absurd. _Unless G.o.d is personal, the deepest meanings of grat.i.tude in human hearts for life and its benedictions have no proper place in the universe._

_O G.o.d above all, yet in all; holy beyond all imagination, yet friend of sinners; who inhabitest the realms of unfading light, yet leadest us through the shadows of mortal life; how solemn and uplifting it is even to think upon Thee! Like sight of sea to wearied eyes, like a walled-in garden to the troubled mind, like home to wanderer, like a strong tower to a soul pursued; so to us is the sound of Thy name._

_But greater still to feel Thee in our heart; like a river glorious, cleansing, healing, bringing life; like a song victorious, comforting our sadness, banishing our care; like a voice calling us to battle, urging us beyond ourselves._

_But greater far to know Thee as our Father, as dear as Thou art near; and ourselves begotten of Thy love, made in Thy image, cared for through all our days, never beyond Thy sight, never out of Thy thought._

_To think of Thee is rest; to know Thee is eternal life; to see Thee is the end of all desire; to serve Thee is perfect freedom and everlasting joy. Amen._--W. E. Orchard.

Third Week, Third Day

=Have mercy upon me, O G.o.d, according to thy lovingkindness: According to the mult.i.tude of thy tender mercies blot out my transgressions.

Wash me thoroughly from mine iniquity, And cleanse me from my sin.

For I know my transgressions; And my sin is ever before me.

Against thee, thee only, have I sinned, And done that which is evil in thy sight.=

=--Psalm 51:1-4.=

Penitence is one of the profoundest impulses in man's heart. And man at his deepest always feels about his sin as the Psalmist did: he has wronged not only this individual or that, but he has sinned against the whole structure of life, against whatever Power and Purpose may be behind life, and his penitence is not complete until he cries to the Highest, "Against Thee, Thee only, have I sinned." While men, therefore, have always asked each other for forgiveness, they have as well asked G.o.d for it. _But such an att.i.tude is utterly irrational if G.o.d is not personal._ Persons alone care what we do, have purposes that our sins thwart, have love that our evil grieves, have compa.s.sion to forgive the penitent; and to confess sin to a world-machine--careless, purposeless, loveless, and without compa.s.sion--is folly. Yesterday we saw how impossible it was really to feel grateful to a materialist's G.o.d; today imagine congregations of people addressing to the Cosmic Ether any such penitent confessions as Christians by mult.i.tudes continually address to their Father: "We have erred and strayed from Thy ways like lost sheep." _Plainly in a world where creative power is impersonal the deepest meanings of penitence have no place._ Read over the prayer that follows, considering the futility of addressing such a penitent aspiration to anything impersonal; and then really pray it to the G.o.d whom Christ revealed:

_We beseech Thee, Lord, to behold us with favor, folk of many families and nations gathered together in the peace of this roof, weak men and women subsisting under the covert of thy patience. Be patient still; suffer us yet awhile longer--with our broken purposes of good, with our idle endeavors against evil, suffer us awhile longer to endure and (if it may be) help us to do better. Bless to us our extraordinary mercies; if the day come when these must be taken, brace us to play the man under affliction. Be with our friends, be with ourselves. Go with each of us to rest; if any awake, temper to them the dark hours of watching; and when the day returns, return to us, our sun and comforter, and call us up with morning faces and with morning hearts--eager to labor--eager to be happy, if happiness shall be our portion--and if the day be marked for sorrow, strong to endure it._

_We thank Thee and praise Thee; and in the words of him to whom this day is sacred, close our oblation. Amen._--Robert Louis Stevenson.[2]

Third Week, Fourth Day

=Now the G.o.d of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.--Rom.

15:13.=

=For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? But if we hope for that which we see not, then do we with patience wait for it.--Rom. 8:24, 25.=

Hope is no fringe on the garment of human life; it is part of the solid texture of our experience; without it men may exist, but they cannot live. Now some minds live by hope about tomorrow, or at the most, the day after tomorrow, and do not take long looks ahead. But as men grow mature in thoughtfulness, such small horizons no longer can content their minds; they seek a basis for hope about the far issue of man's struggle and aspiration. They cannot bear to think that creation lacks a "far-off divine event"; they cannot tolerate a universe that in the end turns out to be