Among the famous sayings of the Church fathers none is better known than Augustine's, "Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee."
The great saint states here in few words the origin and interior history of the human race. God made us for Himself: that is the only explanation that satisfies the heart of a thinking man, whatever his wild reason may say. Should faulty education and perverse1 reasoning lead a man to conclude otherwise, there is little that any Christian2 can do for him. For such a man I have no message. My appeal is addressed to those who have been previously4 taught in secret by the wisdom of God; I speak to thirsty hearts whose longings6 have[Pg 34] been wakened by the touch of God within them, and such as they need no reasoned proof. Their restless hearts furnish all the proof they need.
God formed us for Himself. The Shorter Catechism, "Agreed upon by the Reverend Assembly of Divines at Westminster," as the old New-England Primer has it, asks the ancient questions what and why and answers them in one short sentence hardly matched in any uninspired work. "Question: What is the chief End of Man? Answer: Man's chief End is to glorify8 God and enjoy Him forever." With this agree the four and twenty elders who fall on their faces to worship Him that liveth for ever and ever, saying, "Thou art worthy9, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."
God formed us for His pleasure, and so formed us that we as well as He can in divine communion enjoy the sweet and mysterious mingling10 of kindred personalities11. He meant us to see Him and live with Him and draw our life from His smile. But we have been guilty of that "foul13 revolt" of which Milton speaks when describing the rebellion of Satan and his hosts. We have broken with God. We have ceased to obey Him or love Him and in guilt12 and fear have fled as far as possible from His Presence.
Yet who can flee from His Presence when the heaven and the heaven of heavens cannot contain[Pg 35] Him? when as the wisdom of Solomon testifies, "the Spirit of the Lord filleth the world?" The omnipresence of the Lord is one thing, and is a solemn fact necessary to His perfection; the manifest Presence is another thing altogether, and from that Presence we have fled, like Adam, to hide among the trees of the garden, or like Peter to shrink away crying, "Depart from me, for I am a sinful man, O Lord."
So the life of man upon the earth is a life away from the Presence, wrenched14 loose from that "blissful center" which is our right and proper dwelling16 place, our first estate which we kept not, the loss of which is the cause of our unceasing restlessness.
The whole work of God in redemption is to undo17 the tragic18 effects of that foul revolt, and to bring us back again into right and eternal relationship with Himself. This required that our sins be disposed of satisfactorily, that a full reconciliation19 be effected and the way opened for us to return again into conscious communion with God and to live again in the Presence as before. Then by His prevenient working within us He moves us to return. This first comes to our notice when our restless hearts feel a yearning20 for the Presence of God and we say within ourselves, "I will arise and go to my Father." That is the first step, and as the Chinese sage3 Lao-tze has said, "The journey of a thousand miles begins with a first step."
The interior journey of the soul from the wilds[Pg 36] of sin into the enjoyed Presence of God is beautifully illustrated21 in the Old Testament22 tabernacle. The returning sinner first entered the outer court where he offered a blood sacrifice on the brazen23 altar and washed himself in the laver that stood near it. Then through a veil he passed into the holy place where no natural light could come, but the golden candlestick which spoke24 of Jesus the Light of the World threw its soft glow over all. There also was the shewbread to tell of Jesus, the Bread of Life, and the altar of incense25, a figure of unceasing prayer.
Though the worshipper had enjoyed so much, still he had not yet entered the Presence of God. Another veil separated from the Holy of Holies where above the mercy seat dwelt the very God Himself in awful and glorious manifestation26. While the tabernacle stood, only the high priest could enter there, and that but once a year, with blood which he offered for his sins and the sins of the people. It was this last veil which was rent when our Lord gave up the ghost on Calvary, and the sacred writer explains that this rending27 of the veil opened the way for every worshipper in the world to come by the new and living way straight into the divine Presence.
Everything in the New Testament accords with this Old Testament picture. Ransomed28 men need no longer pause in fear to enter the Holy of Holies. God wills that we should push on into His Presence and[Pg 37] live our whole life there. This is to be known to us in conscious experience. It is more than a doctrine29 to be held, it is a life to be enjoyed every moment of every day.
This Flame of the Presence was the beating heart of the Levitical order. Without it all the appointments of the tabernacle were characters of some unknown language; they had no meaning for Israel or for us. The greatest fact of the tabernacle was that Jehovah was there; a Presence was waiting within the veil. Similarly the Presence of God is the central fact of Christianity. At the heart of the Christian message is God Himself waiting for His redeemed30 children to push in to conscious awareness31 of His Presence. That type of Christianity which happens now to be the vogue32 knows this Presence only in theory. It fails to stress the Christian's privilege of present realization33. According to its teachings we are in the Presence of God positionally, and nothing is said about the need to experience that Presence actually. The fiery34 urge that drove men like McCheyne is wholly missing. And the present generation of Christians35 measures itself by this imperfect rule. Ignoble36 contentment takes the place of burning zeal37. We are satisfied to rest in our judicial38 possessions and for the most part we bother ourselves very little about the absence of personal experience.
Who is this within the veil who dwells in fiery manifestations39? It is none other than God Himself,[Pg 38] "One God the Father Almighty40, Maker41 of heaven and earth, and of all things visible and invisible," and "One Lord Jesus Christ, the only begotten42 Son of God; begotten of His Father before all worlds, God of God, Light of Light, Very God of Very God; begotten, not made; being of one substance with the Father," and "the Holy Ghost, the Lord and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified43." Yet this holy Trinity is One God, for "we worship one God in Trinity, and Trinity in Unity44; neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the glory equal and the majesty45 co-eternal." So in part run the ancient creeds46, and so the inspired Word declares.
Behind the veil is God, that God after Whom the world, with strange inconsistency, has felt, "if haply they might find Him." He has discovered Himself to some extent in nature, but more perfectly48 in the Incarnation; now He waits to show Himself in ravishing fulness to the humble49 of soul and the pure in heart.
The world is perishing for lack of the knowledge of God and the Church is famishing for want of His Presence. The instant cure of most of our religious ills would be to enter the Presence in spiritual experience,[Pg 39] to become suddenly aware that we are in God and that God is in us. This would lift us out of our pitiful narrowness and cause our hearts to be enlarged. This would burn away the impurities50 from our lives as the bugs51 and fungi52 were burned away by the fire that dwelt in the bush.
What a broad world to roam in, what a sea to swim in is this God and Father of our Lord Jesus Christ. He is eternal, which means that He antedates53 time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable54, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient55, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable56 that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness57 journey. The fire that glowed[Pg 40] between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple58.
Spinoza wrote of the intellectual love of God, and he had a measure of truth there; but the highest love of God is not intellectual, it is spiritual. God is spirit and only the spirit of man can know Him really. In the deep spirit of a man the fire must glow or his love is not the true love of God. The great of the Kingdom have been those who loved God more than others did. We all know who they have been and gladly pay tribute to the depths and sincerity59 of their devotion. We have but to pause for a moment and their names come trooping past us smelling of myrrh and aloes and cassia out of the ivory palaces.
Frederick Faber was one whose soul panted after God as the roe60 pants after the water brook61, and the measure in which God revealed Himself to his seeking heart set the good man's whole life afire with a burning adoration62 rivaling that of the seraphim63 before the throne. His love for God extended to the three Persons of the Godhead equally, yet he seemed to feel for each One a special kind of love reserved for Him alone. Of God the Father he sings:
Only to sit and think of God,
Oh what a joy it is!
[Pg 41]
To think the thought, to breathe the Name;
Father of Jesus, love's reward!
And gaze and gaze on Thee!
His love for the Person of Christ was so intense that it threatened to consume him; it burned within him as a sweet and holy madness and flowed from his lips like molten gold. In one of his sermons he says, "Wherever we turn in the church of God, there is Jesus. He is the beginning, middle and end of everything to us.... There is nothing good, nothing holy, nothing beautiful, nothing joyous66 which He is not to His servants. No one need be poor, because, if he chooses, he can have Jesus for his own property and possession. No one need be downcast, for Jesus is the joy of heaven, and it is His joy to enter into sorrowful hearts. We can exaggerate about many things; but we can never exaggerate our obligation to Jesus, or the compassionate67 abundance of the love of Jesus to us. All our lives long we might talk of Jesus, and yet we should never come to an end of the sweet things that might be said of Him. Eternity68 will not be long enough to learn all He is, or to praise Him for all He has done, but then, that matters not; for we shall be always with Him, and we desire nothing more." And addressing our Lord directly he says to Him:
[Pg 42]
I love Thee so, I know not how
My transports to control;
Thy love is like a burning fire
Within my very soul.
Faber's blazing love extended also to the Holy Spirit. Not only in his theology did he acknowledge His deity69 and full equality with the Father and the Son, but he celebrated70 it constantly in his songs and in his prayers. He literally71 pressed his forehead to the ground in his eager fervid72 worship of the Third Person of the Godhead. In one of his great hymns73 to the Holy Spirit he sums up his burning devotion thus:
My heart is fit to break
With love of all Thy tenderness
For us poor sinners' sake.
I have risked the tedium75 of quotation76 that I might show by pointed77 example what I have set out to say, viz., that God is so vastly wonderful, so utterly78 and completely delightful79 that He can, without anything other than Himself, meet and overflow80 the deepest demands of our total nature, mysterious and deep as that nature is. Such worship as Faber knew (and he is but one of a great company which no man can number) can never come from a mere81 doctrinal knowledge of God. Hearts that are "fit to break" with love for the Godhead are those who have been in the Presence and have looked with opened eye upon the majesty of[Pg 43] Deity. Men of the breaking hearts had a quality about them not known to or understood by common men. They habitually82 spoke with spiritual authority. They had been in the Presence of God and they reported what they saw there. They were prophets, not scribes, for the scribe tells us what he has read, and the prophet tells what he has seen.
The distinction is not an imaginary one. Between the scribe who has read and the prophet who has seen there is a difference as wide as the sea. We are today overrun with orthodox scribes, but the prophets, where are they? The hard voice of the scribe sounds over evangelicalism, but the Church waits for the tender voice of the saint who has penetrated84 the veil and has gazed with inward eye upon the Wonder that is God. And yet, thus to penetrate83, to push in sensitive living experience into the holy Presence, is a privilege open to every child of God.
With the veil removed by the rending of Jesus' flesh, with nothing on God's side to prevent us from entering, why do we tarry without? Why do we consent to abide85 all our days just outside the Holy of Holies and never enter at all to look upon God? We hear the Bridegroom say, "Let me see thy countenance86, let me hear thy voice; for sweet is thy voice and thy countenance is comely87." We sense that the call is for us, but still we fail to draw near, and the years pass[Pg 44] and we grow old and tired in the outer courts of the tabernacle. What doth hinder us?
The answer usually given, simply that we are "cold," will not explain all the facts. There is something more serious than coldness of heart, something that may be back of that coldness and be the cause of its existence. What is it? What but the presence of a veil in our hearts? a veil not taken away as the first veil was, but which remains88 there still shutting out the light and hiding the face of God from us. It is the veil of our fleshly fallen nature living on, unjudged within us, uncrucified and unrepudiated. It is the close-woven veil of the self-life which we have never truly acknowledged, of which we have been secretly ashamed, and which for these reasons we have never brought to the judgment90 of the cross. It is not too mysterious, this opaque91 veil, nor is it hard to identify. We have but to look in our own hearts and we shall see it there, sewn and patched and repaired it may be, but there nevertheless, an enemy to our lives and an effective block to our spiritual progress.
This veil is not a beautiful thing and it is not a thing about which we commonly care to talk, but I am addressing the thirsting souls who are determined92 to follow God, and I know they will not turn back because the way leads temporarily through the blackened hills. The urge of God within them will assure their continuing the pursuit. They will face the facts however[Pg 45] unpleasant and endure the cross for the joy set before them. So I am bold to name the threads out of which this inner veil is woven.
It is woven of the fine threads of the self-life, the hyphenated sins of the human spirit. They are not something we do, they are something we are, and therein lies both their subtlety93 and their power.
To be specific, the self-sins are these: self-righteousness, self-pity, self-confidence, self-sufficiency, self-admiration, self-love and a host of others like them. They dwell too deep within us and are too much a part of our natures to come to our attention till the light of God is focused upon them. The grosser manifestations of these sins, egotism, exhibitionism, self-promotion, are strangely tolerated in Christian leaders even in circles of impeccable orthodoxy. They are so much in evidence as actually, for many people, to become identified with the gospel. I trust it is not a cynical94 observation to say that they appear these days to be a requisite95 for popularity in some sections of the Church visible. Promoting self under the guise96 of promoting Christ is currently so common as to excite little notice.
One should suppose that proper instruction in the doctrines97 of man's depravity and the necessity for justification98 through the righteousness of Christ alone would deliver us from the power of the self-sins; but it does not work out that way. Self can live unrebuked[Pg 46] at the very altar. It can watch the bleeding Victim die and not be in the least affected99 by what it sees. It can fight for the faith of the Reformers and preach eloquently100 the creed47 of salvation101 by grace, and gain strength by its efforts. To tell all the truth, it seems actually to feed upon orthodoxy and is more at home in a Bible Conference than in a tavern102. Our very state of longing5 after God may afford it an excellent condition under which to thrive and grow.
Self is the opaque veil that hides the Face of God from us. It can be removed only in spiritual experience, never by mere instruction. As well try to instruct leprosy out of our system. There must be a work of God in destruction before we are free. We must invite the cross to do its deadly work within us. We must bring our self-sins to the cross for judgment. We must prepare ourselves for an ordeal103 of suffering in some measure like that through which our Saviour104 passed when He suffered under Pontius Pilate.
Let us remember: when we talk of the rending of the veil we are speaking in a figure, and the thought of it is poetical105, almost pleasant; but in actuality there is nothing pleasant about it. In human experience that veil is made of living spiritual tissue; it is composed of the sentient106, quivering stuff of which our whole beings consist, and to touch it is to touch us where we feel pain. To tear it away is to injure us, to hurt us and make us bleed. To say otherwise is to make the cross no cross[Pg 47] and death no death at all. It is never fun to die. To rip through the dear and tender stuff of which life is made can never be anything but deeply painful. Yet that is what the cross did to Jesus and it is what the cross would do to every man to set him free.
Let us beware of tinkering with our inner life in hope ourselves to rend7 the veil. God must do everything for us. Our part is to yield and trust. We must confess, forsake107, repudiate89 the self-life, and then reckon it crucified. But we must be careful to distinguish lazy "acceptance" from the real work of God. We must insist upon the work being done. We dare not rest content with a neat doctrine of self-crucifixion. That is to imitate Saul and spare the best of the sheep and the oxen.
Insist that the work be done in very truth and it will be done. The cross is rough, and it is deadly, but it is effective. It does not keep its victim hanging there forever. There comes a moment when its work is finished and the suffering victim dies. After that is resurrection glory and power, and the pain is forgotten for joy that the veil is taken away and we have entered in actual spiritual experience the Presence of the living God.
Lord, how excellent are Thy ways, and how devious108 and dark are the ways of man. Show us how to die, that we may rise again to newness of life. Rend the veil of our self-life from the top down as Thou[Pg 48] didst rend the veil of the Temple. We would draw near in full assurance of faith. We would dwell with Thee in daily experience here on this earth so that we may be accustomed to the glory when we enter Thy heaven to dwell with Thee there. In Jesus' name, Amen.
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1
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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previously
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| adv.以前，先前（地） | |
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longing
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| n.（for）渴望 | |
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longings
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| 渴望，盼望( longing的名词复数 ) | |
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rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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8
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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10
mingling
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| adj.混合的 | |
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11
personalities
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| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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12
guilt
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| n.犯罪；内疚；过失，罪责 | |
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13
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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14
wrenched
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| v.（猛力地）扭( wrench的过去式和过去分词 )；扭伤；使感到痛苦；使悲痛 | |
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15
bliss
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| n.狂喜，福佑，天赐的福 | |
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dwelling
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| n.住宅，住所，寓所 | |
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undo
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| vt.解开，松开；取消，撤销 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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reconciliation
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| n.和解，和谐，一致 | |
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20
yearning
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| a.渴望的；向往的；怀念的 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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testament
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| n.遗嘱；证明 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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manifestation
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| n.表现形式；表明；现象 | |
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rending
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| v.撕碎( rend的现在分词 )；分裂；（因愤怒、痛苦等而）揪扯（衣服或头发等）；（声音等）刺破 | |
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ransomed
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| 付赎金救人，赎金( ransom的过去式和过去分词 ) | |
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doctrine
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| n.教义；主义；学说 | |
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30
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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awareness
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| n.意识，觉悟，懂事，明智 | |
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Vogue
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| n.时髦，时尚；adj.流行的 | |
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realization
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| n.实现；认识到，深刻了解 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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zeal
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| n.热心，热情，热忱 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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maker
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| n.制造者，制造商 | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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glorified
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| 美其名的，变荣耀的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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creed
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| n.信条；信念，纲领 | |
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48
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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49
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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impurities
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| 不纯( impurity的名词复数 )； 不洁； 淫秽； 杂质 | |
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51
bugs
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| adj.疯狂的，发疯的n.窃听器( bug的名词复数 )；病菌；虫子；[计算机]（制作软件程序所产生的意料不到的）错误 | |
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fungi
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| n.真菌，霉菌 | |
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antedates
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| v.（在历史上）比…为早( antedate的第三人称单数 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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immutable
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| adj.不可改变的，永恒的 | |
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omniscient
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| adj.无所不知的；博识的 | |
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ineffable
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| adj.无法表达的，不可言喻的 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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disciple
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| n.信徒，门徒，追随者 | |
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sincerity
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| n.真诚，诚意；真实 | |
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roe
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| n.鱼卵；獐鹿 | |
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brook
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| n.小河，溪；v.忍受，容让 | |
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adoration
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| n.爱慕，崇拜 | |
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seraphim
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| n.六翼天使(seraph的复数)；六翼天使( seraph的名词复数 ) | |
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rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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compassionate
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| adj.有同情心的，表示同情的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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fervid
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| adj.热情的；炽热的 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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tedium
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| n.单调；烦闷 | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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pointed
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| adj.尖的，直截了当的 | |
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utterly
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| adv.完全地，绝对地 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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overflow
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| v.(使)外溢，(使)溢出；溢出，流出，漫出 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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habitually
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| ad.习惯地，通常地 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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abide
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| vi.遵守；坚持；vt.忍受 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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comely
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| adj.漂亮的，合宜的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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opaque
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| adj.不透光的；不反光的，不传导的；晦涩的 | |
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determined
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| adj.坚定的；有决心的 | |
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subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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cynical
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| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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guise
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| n.外表，伪装的姿态 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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justification
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| n.正当的理由；辩解的理由 | |
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affected
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| adj.不自然的，假装的 | |
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eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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tavern
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| n.小旅馆，客栈；小酒店 | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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saviour
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| n.拯救者，救星 | |
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poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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sentient
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| adj.有知觉的，知悉的；adv.有感觉能力地 | |
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107
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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108
devious
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| adj.不坦率的，狡猾的；迂回的，曲折的 | |
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