t if you are to follow them
out you have not time enough in time; the teachings of our Master
demand eternity--there is something about them infinite, so simple, so
beautiful, and yet we feel that we are insufficient to fulfil them in
this sphere of time. If my soul is athirst for God, it is athirst for
the fulfilment of those great, splendid, practical teachings which
remind me that I am to begin to learn my lesson in this narrow school,
but that I shall fulfil my achievement in that great land beyond the
grave. Is that enough? No; no, when the heart is lonely; no, when the
sun is setting; no, when the clouds are gathering round us; no, when
the storm is coming up. It is useless for the preacher, if he tries to
be real, to talk about law, or the result of law, or the splendor of
teaching; if we know the human heart in its width and its activity, if
it is to find satisfaction it must find it in a personal life. You
may say you cannot know God. That is the ordinary answer of the human
sinning heart, which in modern times calls itself agnostic. Know God!
Well, of course it is truly said that it is by mere license of speech
when you talk of knowledge about human perceptions--it is wisely said.
You perceive a fact, my friend; you must perceive it in itself, and as
it is, and by an intellect that can infallibly state that it is so
and in that manner. Knowledge like that is impossible, I grant; but
between that scientific knowledge and utter unbelief there are shades,
first of all of assent that shuts out doubt, and at last, at the other
pole, of a doubt that almost shuts out assent. Between the two there
are activities of life, and if you are to say, "I cannot know the
personal God with scientific knowledge," I grant it; but you cannot
know anything, not only in theology, but in politics, or social life,
or moral conduct, or conduct that is not moral--you can know nothing,
you can never act at all, because all our action is not on knowledge,
but on belief, and therefore when we turn to a personal life that is
not perceived by the activity of the senses we only demand that you
are to accept that which it is possible to accept in any sphere of
activity, and which you do accept. It is possible for you, according
to the laws of your being, to accept a personal Christ. "But," you
say--and I must remind you of it as I close--"a personal Christ,
but still clothed in human lineaments, a personal Christ who is
mysterious--how can you