My soul followeth hard after thee: thy right hand upholdeth me.
Ps. 63:8
Christian theology teaches the doctrine of prevenient grace, which
briefly stated means this, that before a man can seek God, God must
first have sought the man. Before a sinful man can think a right thought
of God, there must have been a work of enlightenment done within him;
imperfect it may be, but a true work nonetheless, and the secret cause
of all desiring and seeking and praying which may follow.
We pursue God because, and only because, He has first put an urge within
us that spurs us to the pursuit. `No man can come to me,' said our Lord,
`except the Father which hath sent me draw him,' and it is by this very
prevenient drawing that God takes from us every vestige of credit for he
act of coming. The impulse to pursue God originates with God, but the
outworking of that impulse is our following hard after Him; and all the
time we are pursuing Him we are already in His hand: `Thy right hand
upholdeth me.' In this divine `upholding' and human `following' there is
no contradiction. All is of God, for as von Hugel teaches, God is always
previous.
In practice, however, (that is, where God's previous working meets man's
present response) man must pursue God. On our part there must be
positive reciprocation if this secret drawing of God is to eventuate in
identifiable experience of the Divine. In the warm language of personal
feeling this is stated in the Forty-second Psalm: `As the hart panteth
after the waterbrooks, so panteth my soul after thee, O God. My soul
thirsteth for God, for the living God: when shall I come and appear
before God?' This is deep calling unto deep, and the longing heart will
understand it.
The doctrine of justification by faith--a Biblical truth, and a blessed
relief from sterile legalism and unavailing self-effort--has in our time
fallen into evil company and been interpreted by many in such manner as
actually to bar men from the knowledge of God. The whole transaction of
religious conversion has been made mechanical and spiritless. Faith may
now be exercised without a jar to the moral life and without
embarrassment to the Adamic ego. Christ may be `received' without
creating any special love for Him in the soul of the receiver. The man
is `saved,' but he is not hungry nor thirsty after God. In fact he is
specifically taught to be satisfied and encouraged to be content with
little.
The modern scientist has lost God amid the wonders of His world; we
Christians are in real danger of losing God amid the wonders of His
Word. We have almost forgotten that God is a Person and, as such, can be
cultivated as any person can. It is inherent in personality to be able
to know other personalities, but full knowledge of one personality by
another cannot be achieved in one encounter. It is only after long and
loving mental intercourse that the full possibilities of both can be
explored.
All social intercourse between human beings is a response of personality
to personality, grading upward from the most casual brush between man
and man to the fullest, most intimate communion of which the human soul
is capable. Religion, so far as it is genuine, is in essence the
response of created personalities to the Creating Personality, God.
`This is life eternal, that they might know thee, the only true God, and
Jesus Christ, whom thou hast sent.' (John 17:3)
God is a Person, and in the deep of His mighty nature He thinks, wills,
enjoys feels, loves, desires and suffers as any other person may. In
making Himself known to us He stays by the familiar pattern of
personality. He communicates with us through the avenues of our minds,
our wills and our emotions. The continuous and unembarrassed interchange
of love and thought between God and the soul of the redeemed man is the
throbbing heart of New Testament religion.
This intercourse between God and the soul is known to us in conscious
personal awareness. It is personal: that is, it does not come through
the body of believers, as such, but is known to the individual, and to
the body through the individuals which compose it. And it is conscious:
that is, it does not stay below the threshold of consciousness and work
there unknown to the soul (as, for instance, infant baptism is thought
by some to do), but comes within the field of awareness where the man
can `know' it as he knows any other fact of experience.
You and I are in little (our sins excepted) what God is in large. Being
made in His image we have within us the capacity to know Him. In our
sins we lack only the power. The moment the Spirit has quickened us to
life in regeneration our whole being senses its kinship to God and leaps
up in joyous recognition. That is the heavenly birth without which we
cannot see the Kingdom of God. It is, however, not an end but an
inception, for now begins the glorious pursuit, the heart's happy
exploration of the infinite riches of the Godhead. That is where we
begin, I say, but where we stop no man has yet discovered, for there is
in the awful and mysterious depths of the Triune God neither limit nor
end.
Shoreless Ocean, who can sound Thee?
Thine own eternity is round Thee,
Majesty divine!
To have found God and still to pursue Him is the soul's paradox of love,
scorned indeed by the too-easily- satisfied religionist, but justified
in happy experience by the children of the burning heart. St. Bernard
stated this holy paradox in a musical quatrain that will be instantly
understood by every worshipping soul:
We taste Thee, O Thou Living Bread,
And long to feast upon Thee still:
We drink of Thee, the Fountainhead
And thirst our souls from Thee to fill.
come near to the holy men and women of the past and you will soon feel
the heat of their desire after God. They mourned for Him, they prayed
and wrestled and sought for Him day and night, in season and out, and
when they had found Him the finding was all the sweeter for the long
seeking. Moses used the fact that he knew God as an argument for knowing
Him better. `Now, therefore, I pray thee, if I have found grace in thy
sight, show me now thy way, that I may know thee, that I may find grace
in thy sight'; and from there he rose to make the daring request, `I
beseech thee, show me thy glory.' God was frankly pleased by this
display of ardour, and the next day called Moses into the mount, and
there in solemn procession made all His glory pass before him.
David's life was a torrent of spiritual desire, and his psalms ring with
the cry of the seeker and the glad shout oft he finder. Paul confessed
the mainspring of his life to be his burning desire after Christ. `That
I may know Him,' was the goal of his heart, and to this he sacrificed
everything. `Yea doubtless, and I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord: for whom I have
suffered the loss of all things, and do count them but refuse, that I
may win Christ' (Phil 3:8).
Hymnody is sweet with the longing after God, the God whom, while the
singer seeks, he knows he has already found. `His track I see and I'll
pursue,' sang our fathers only a short generation ago, but that song is
heard no more in the great congregation. How tragic that we in this dark
day have had our seeking done for us by our teachers. Everything is made
to center upon the initial act of `accepting' Christ (a term,
incidentally, which is not found in the Bible) and we are not expected
thereafter to crave any further revelation of God to our souls. We have
been snared in the coils of a spurious logic which insists that if we
have found Him we need no more seek Him. This is set before us as the
last word in orthodoxy, and it is taken for granted that no Bible-taught
Christian ever believed otherwise. Thus the whole testimony of the
worshipping, seeking, singing Church on that subject is crisply set
aside. The experiential heart- theology of a grand army of fragrant
saints is rejected in favor of a smug interpretation of Scripture which
would certainly have sounded strange to an Augustine, a Rutherford or a
Branierd.
In the midst of this great chill there are some, I rejoice to
acknowledge, who will not be content with shallow logic. They will admit
the force of the argument, and then turn away with tears to hunt some
lonely place and pray, `O God, show me thy glory.' They want to taste,
to touch with their hearts, to see with their inner eyes the wonder that
is God.
I want deliberately to encourage this mighty longing after God. The lack
of it has brought us to our present low estate. The stiff and wooden
quality about our religious lives is a result of our lack of holy
desire. Complacency is a deadly foe of all spiritual growth. Acute
desire must be present or there will be no manifestation of Christ to
His people. He waits to be wanted. Too bad that with many of us He waits
so long, so very long, in vain.
Every age has its own characteristics. Right now we are in an age of
religious complexity. The simplicity which is in Christ is rarely found
among us. In its stead are programs, methods, organizations and a world
of nervous activities which occupy time and attention but can never
satisfy the longing of the heart. The shallowness of our inner
experience, the hollowness of our worship, and the servile imitation of
the world which marks our promotional methods all testify that we, in
this day, know God only imperfectly, and the peace of God scarcely at
all.
If we would find God amid all the religious externals we must first
determine to find Him, and then proceed in the way of simplicity. Now as
always God discovers Himself to `babes' and hides Himself in thick
darkness from the wise and the prudent. We must simplify our approach to
Him. We must strip down to essentials (and they will be found to be
blessedly few). We must put away all effort to impress, and come with
the guileless candor of childhood. If we do this, without doubt God will
quickly respond.
When religion has said its last word, there is little that we need other
than God Himself. The evil habit of seeking God-and effectively prevents
us from finding God in full revelation. In the `and' lies our great woe.
If we omit the `and', we shall soon find God, and in Him we shall find
that for which we have all our lives been secretly longing.
We need not fear that in seeking God only we may narrow our lives or
restrict the motions of our expanding hearts. The opposite is true. We
can well afford to make God our All, to concentrate, to sacrifice the
many for the One.
The author of the quaint old English classic, The Cloud of Unknowing,
teaches us how to do this. `Lift up thine heart unto God with a meek
stirring of love; and mean Himself, and none of His goods. And thereto,
look thee loath to think on aught but God Himself. So that nought work
in thy wit, nor in thy will, but only God Himself. This is the work of
the soul that most pleaseth God.'
Again, he recommends that in prayer we practice a further stripping down
of everything, even of our theology. `For it sufficeth enough, a naked
intent direct unto God without any other cause than Himself.' Yet
underneath all his thinking lay the broad foundation of New Testament
truth, for he explains that by `Himself' he means `God that made thee,
and bought thee, and that graciously called thee to thy degree.' And he
is all for simplicity: If we would have religion `lapped and folden in
one word, for that thou shouldst have better hold thereupon, take thee
but a little word of one syllable: for so it is better than of two, for
even the shorter it is the better it accordeth with the work of the
Spirit. And such a word is this word God or this word love.'
When the Lord divided Canaan among the tribes of Israel, Levi received
no share of the land. God said to him simply, `I am thy part and thine
inheritance,' and by those words made him richer than all his brethren,
richer than all the kings and rajas who have ever lived in the world.
And there is a spiritual principle here, a principle still valid for
every priest of the Most High God.
The man who has God for his treasure has all things in One. Many
ordinary treasures may be denied him, or if he is allowed to have them,
the enjoyment of them will be so tempered that they will never be
necessary to his happiness. Or if he must see them go, one after one, he
will scarcely feel a sense of loss, for having the Source of all things
he has in One all satisfaction, all pleasure, all delight. Whatever he
may lose he has actually lost nothing, for he now has it all in One, and
he has it purely, legitimately and forever.
O God, I have tasted Thy goodness, and it has both satisfied me and made
me thirsty for more. I am painfully conscious of my need of further
grace. I am ashamed of my lack of desire. O God, the Triune God, I want
to want Thee; I long to be filled with longing; I thirst to be made more
thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee
indeed. Begin in mercy a new work of love within me. Say to my soul,
`Rise up, my love, my fair one, and come away.' Then give me grace to
rise and follow Thee up from this misty lowland where I have wandered so
long. In Jesus' name, Amen.