Hebrews 4:1-2 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.… There is always a pathetic interest, made up of sadness and hope together, in the sight of any good thing which fails of power and of its fullest life because it is a fragment, and does not meet the other part which is needed to complete the whole. A seed that lies upon the rock, and finds no ground; an instrument which stands complete in all its mechanism, but with no player's hand to call its music forth; a man who might do brave and useful things under the summons of a friend's enthusiasm, but goes through life alone, a nature with fine and noble qualities that need the complement of other qualities which the man lacks to make a fruitful life; a community rich in certain elements of character — as, for instance, energy, hopefulness, self-confidence, but wanting just that profound conscientiousness, that scrupulous integrity which should be the rudder to those broad and eager sails; a Church devout without thoughtfulness or liberal without deep convictions — where would the long list of illustrations end? Everywhere the most pathetic sights are these in which possibility and failure meet. Indeed, herein lies the general pathos which belongs to the great human history as a whole and to each man's single life. One of these failures is described in the text. Truth fails because it does not meet what the Scripture calls faith. This is evidently something more than mere assent that the truth is true. The essential relations between truth and the nature of man are evidently comprehended in their whole completeness. All that the hearer might have done to truth, all the welcome that he might have extended, all the cordial and manifold relationship into which he might have entered with the Word that was preached unto him — all this is in the writer's mind. All this is summed up in the faith which the truth has not found. Faith is simply the full welcome which the human soul can give to anything with which it has essential and natural relationship. It will vary for everything according to that thing's nature, as the hand will shape itself differently according to the different shapes of things it has to grasp. Faith is simply the soul's grasp, a larger or a smaller act according to the largeness or smallness of the object grasped; of one size for a fact, of another for a friend, or another for a principle: but always the soul's grasp, the entrance of the soul into its true and healthy relationship to the object which is offered to it. As soon as we understand what the faith is which any object or truth must find and mix itself with before it can put on its fullest life and power, we are impressed with this: that men are always making attempts which never can succeed to give to objects and truths a value which in themselves they never can possess, which can only come to them as they are taken home by faith into the characters of men. We hear men talk about the progress of our country, and by and by we find they mean the increase of its wealth, the development of its resources, the opening of its communications, the growth of its commerce. These do not make a country great. They are powerless until they are mixed with faith; until they give themselves to the improvement of the human qualities which any real national life, like any real personal life, is made, and make the nation more generous, more upright, and more free. They may do that. It is in the power of a nation as of a man to grow greater by every added dollar of its wealth, but a dollar is powerless until it mixes itself with faith and passes into character. And so of far more spiritual things than dollars. You say: "How headlong my boy is! Let me give him a wise friend, and so he shall get wisdom." You say: "Here is my brother, who has been frivolous. Behold, a blessed sorrow is gathering about him, and out of the darkness he will come with a sober heart! " You say: "This man is coarse and brutish; let me set him among fine things, and he will become delicate and gentle." You say: "This selfish creature, who has not cared for his country in what seemed her soft and easy days, let the storm come, let the war burst out, or the critical election rise up like a sudden rock out of the calm sea, and patriotism will gather at his heart and set his brain to lofty thoughts and strengthen his arm for heroic deeds." For ever the same anticipations from mere circumstances, the same trust in mere emergencies, in facts and things, and for ever the same disappointment — no crisis, eyelet, fact, person is of real value to the soul unless it really gets into that soul, compels or wins its welcome, and passes by the mixture of faith into character. So, and so only, does a wise friend make your boy wise, or sorrow make your brother noble, or fine and gentle circumstances make the coarse man fine, or the need of his country make the selfish man a patriot. Now, all this is peculiarly true with reference to religion. We put confidence in our organisations: let us plant our church in this remote village; let our beloved liturgy be heard among these unfamiliar scenes; and so men shall be saved. It is not so much that me have too much confidence, as that we have the wrong kind of confidence in the objective truth. "Let this which I know is verity come to this bad man's life, and he must turn." There is all about us this faith in the efficacy of ideas over character. The orthodox man believes that if you could silence all dissent from the old venerated creed the world would shine with holiness. How like it all sounds to the cry we hear in the parable coming forth from the still unenlightened rain of a wasted life: "Nay, father Abraham; but if one went unto them from the dead they will repent!" Ideas are mighty. There is no real strength in the world that has not an idea at its heart. To declare true ideas, to speak the truth to men, is the noblest work that any man can covet or try to do. To attempt to gain power over men which shall not be the power of an idea is poor, ignoble work. But yet it is none the less certain that no man really does tell the truth to other men who does not always go about remembering that truth is not profitable till it is mixed with faith, that the final power of acceptance or rejection lies in the soul. But we must go farther than this. The mind of man is far too delicate and sensitive for anything unappropriated and not made a part of itself to be in it without doing it harm. The book which you have studied, but whose heart you have not taken into your heart, makes you not a wise man, but a pedant. And so it is with institutions. The government under which you live, but with whose ideas you ere not in loyal sympathy, chafes and worries you, and makes you often all the more rebellious in your heart the more punctiliously obedient you are in outward action. And so especially it is in all that pertains to religion. What is the root and source of bigotry, and of that which goes with bigotry — partisanship? Is not the real reason of these morbid substitutes for healthy belief always this — that truth has been received but not" mixed with faith," not deeply taken into the very nature of the man who has received it? Take any truth the truth, for instance, of the Lord's incarnation. Let it be simply a proved fact to a man, and how easily he makes it the rallying cry of a sect; how easily he comes to hate with personal hatred the men who do not hold it; how ready he is to seek out and magnify the shades of difference in the statements which men make of it who do hold the great truth along with him I But let that same truth be "mixed with faith," let it enter into the depth of a man's nature where it is capable of going, let it awaken in him the deep, clear sense of the unutterable love of God, let it reveal to him his human dignity, his human responsibility, his human need, and then how impossible it will be for him to be a bigot! What the bigot needs is not to be freed from the tyranny of his belief, but to be taught what it is really to believe. The partisan's partisanship is a sign, not of his faith, but of his infidelity. This is what we all need to keep always in our minds as we read religious history, or look around us at the imperfect religious life of to-day. It is possible for us to believe the same everlasting truth which the bigots and the persecutors believed and yet escape their bigotry and terrible intolerance. But we must do it not by believing less deeply, but by believing more deeply than they did. The path to charity lies not away from faith, but into the very heart of faith, for only there true, reasonable, permanent charity abides. How vast a future this idea of faith opens to humanity! We think sometimes that we have come in sight of the end of progress, that we live where we can at least foresee an enchanted world. Our ships have sailed the sphere around; our curiosity has searched to the roots of the mountains and swept the bottoms of the seas. Men have played every role before us which imagination and ambition could suggest. What can there be before the eyes that are to come when we are gone but endless reiteration of old things? Is not the interest of life almost used up? No! Thee interest of life is not in the things that happen, but in the men who see. If man be capable of perpetual renewal by ever-increasing faith, then to the ever new man the old world shall be for ever new. What a light, too, this throws upon the life which many a fellow-man is living now close by our side. How much richer than we can begin to know the world must be to our brother who has a faith which we have not The world is more to every true, unselfish man when he knows that his perception is no measure of its wealth, but that the deeper souls are all the time finding it rich beyond all that he has imagined. This same truth gives us some light upon the everlasting life, the life beyond the grave. Let us be sure that the new name in the forehead is what makes the reality of heaven far more than the gold under the feet. The new circumstances shall be much, but the new man shall be more. We can do nothing now to build the streets and gates, but by God's grace we can do much now to begin to become the men and women to whom one day heaven shall be possible. Then heaven when it comes will not be strange. Only a deepening of the faith by which we sought it shall we receive and absorb, and grow in and by its richness for ever and for ever. (Bp. Phillips Brooks.) Parallel Verses KJV: Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. |
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