Hosea 6:4 O Ephraim, what shall I do to you? O Judah, what shall I do to you? for your goodness is as a morning cloud… This is a mournful voice of expostulation. The thing which aroused the prophet's sad lament is as familiar to us as it was to those who lived in that day. The same temptations follow the same passions, and substantially the same experiences are the result. The inconstancy of men in goodness; the facility with which they are excited; the quickness with which they recognise the better way; the rapidity with which they forget it, — these are the themes of the Old Testament and the New alike, and also of observing men in profane literature. The topic is the inconstancy, the remission, of religious emotion. There is a vast amount of tremulous excitement, there is a great deal of feeling, which runs for an hour very deeply; and yet, the transientness of religious life and of religious feeling is just as much a matter of remark to-day as it was a thousand years ago, and just as much a matter of remark in the Church as it was in the synagogue. The obvious reason will be, of course, in the nature of the human soul; in its proclivity downward and backward towards the animal, on which it is based and from which it sprang. Men have a very brief religious experience because the power of the world is so strong over them. There are many persons who do not want to be conformed to the world; who do not desire to have any fluxes of feeling. They ask, How shall I prolong these experiences? I. There is much error in the doctrine of the uses of feeling, and therefore of its degrees, and of the possibility of equal emotion on the part of all. If religion were the putting of persons through a Divine process from which each one emerged amply equipped, and equipped like every other, then every one might demand that his experience should be like that of every other one; but such is not the case. Men are brought into the religious state with all their conditions of constitution, or of soul and mind, with all their conditions of education and non-education, with all their misteachings and prejudices; and they begin at different points. Each one has problems of his own in life. God in His providence deals with each particular man according to the method which is adapted to him. Feeling is not to be sought as a luxury. The object of feeling is to be an operative one. Though there should be pleasure in it. Persons who enter a Christian life, and seek to promote such a life by the experience of feeling, exquisite, abundant, and continuous, may think that they are seeking religion, while often they are only seeking self. What, then, is to the the limit of feeling? How much feeling is a man to have? Enough to maintain himself vitally. Enough to impel him on every side to the duties which belong to his station and to his nature. The most powerful loves in life are latent. Everywhere in life, true and wholesome feeling tends to clothe itself in action. I have known many persons who gave up a thousand ethical duties for the sake of having experience, as it is called. There are many who are attempting to be eminent in their Christian life by having a full-orbed emotive experience all the time. But there are a great many persons so constituted that depths and currents of feeling such as others have are quite impossible to them. The law of the production of feeling must be better understood. It is thought that feeling so exists in men that one has but to wish for it, long for it, pray for it, try for it, to have it come. No person trying on any other side of the mind would ever come to such a conclusion. Try it with caution, or mirthfulness. Would they come at demand? The causes which produce feeling are various. There are certain ideas or elemental truths which produce the sense of awe: there are others that produce the sense of faith; others that produce love, or joy, or sorrow, or remorse. Whoever wants a given feeling must understand what are the truths which stand connected with its production. Take also into consideration the law of continuity of feeling in men. Feeling, when it becomes continuous, is insanity. Emotions never run in channels. They are always changing. They rise and fall. If one observes a wholesome mind, he will find that there are scores of feelings which alternate, first one being in the ascendency and then another. The on-going of the impulses of a wholesome mind is like the progress of a time. Nothing is worse for a person than to attempt all the time to have just one state of mind, because he thinks that to be a Christian is to have God in one's thoughts all the while. You cannot do it, and you ought not to try to do it. It is unnatural. There is a law of the inspiration of distinctively moral feeling. There is an impression that religious feeling is the direct product of the Divine Spirit. It may be, as harvests are the product of the sun; but the sun works differently on different growths. Now, the moral or spiritual part of a human being, that part which makes him a man, not an animal, comes from God. It is universal mind, moving in universal space, that gives us vitality, and inspires our reason and moral emotions in all their variations. A true moral feeling is an inspiration of God; but it is an inspiration which acts differently in different persons. There is one class of men whose emotions distinctly run to ideas. All men's emotions follow reason. But there are some men who have no distinct conceptions of moral emotion except those which evolve ideas — that is, differentiated truths, or a series of propositions. As, for instance, John Calvin. The beauty-loving element has power to open the door of the soul, and produce profound moral emotions. There are those whose moral feelings are largely dependent on the imagination. Two elements constitute the whole revelation of God, fact and fiction. The imagination, working with the reason, constitutes faith, generically considered. Every man should have a susceptibility of moral emotion through the imaginative element. How can any man read the Apocalypse of John, and appreciate it without imagination? There are different modes of reaching man's interior natures. It is ignorance or neglect of the laws of feeling that makes so much trouble with persons in their religious experience. There are many who think that if they are to have true moral feelings they must have them in a particular way; whereas true moral feelings come in an infinite number of ways: One hindrance to the development of moral feeling and to its continuous flow, in so far as continuity of moral feeling is practicable, is found in the law of discord of the force of malign feelings in changing the current and nature of a man's emotions. In the human soul, which is the most exquisite of all orchestras, you may have mirth, reason, wit, and humour, veneration, hope, faith, and they help each other, and are naturally harmonious, and cannot of themselves make discord. But when a man is in that peaceful and joyous state of mind which it is the nature of these combined elements to induce, let one single malign feeling strike in among them, and it will put them out of concord, and strike a line of discord through them. (H. Ward Beecher.) Parallel Verses KJV: O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. |
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