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3 3433 06740450 3









Amory H. Bradford,

Author of " Heredity and Christian Problems," "Spirit and Life,
"TU Pilgrim in Old England," ie.

New York:












This book is chiefly composed of sermons
preached first in the church of which I am
pastor, and afterward in Westminster Chapel
and Kensington Congregational Church in
London, in Caries Lane Chapel in Birmingham,
and in various other churches in England.

The mention of the fact that most of these
sermons were heard in England with extreme
courtesy is not to be interpreted as a claim on
my part that the views here presented have the
endorsement of the churches in which they
were delivered. All that I know is that they
were received with apparent hospitality.

These sermons were not prepared as part of
a series, but they are here gathered because
they are believed truly, though very
inadequately, to illustrate some phases of The
Growing Revelation.


First Congregational Church,
Montclair, N.J.



I.— The Vision of God

II. — Interpret God by His Fatherhood

III.— Gods and God

IV.— The Eternal Evangel
V.— The Voice of the Cross . . .
VI— The Way of the Cross

VII. — Love and Life

VIII— Faith for Onr Time

IX. — The Church a Society of Saviours

X.— The Goal of the Creation ...

XI— The Coming Church

XII. — The Growing Eevelation ...

XIII.— The Growing Eevelation of Christ

XI V— Christ and the Creeds





















Theology is " the endless study."

It is now more nearly universal than ever
before, and quite as earnest and profound.

There is a Growing Revelation.

Formerly inquiry began with God and came
down to man; now it begins with man and
rises toward God : first that which is natural,
and afterward that which is spiritual.

Theology formerly was the monopoly of the
Church and the schools ; now every man who
thinks makes his creed for himself. This may
be a sign of progress and it may not, but it is a

Theology to-day is of two kinds : traditional
and independent. The traditional clings to old
forms and phrases, emphasizes authority, and
is trying to believe that thought concerning
God, salvation, duty, destiny, has undergone no
substantial change ; the independent asks only
for realities ; it does not break with the past,
yet often refuses to be bound by its conclusions.
The traditional asks what views others have

xii Prologue.

held; the independent asks only what is true
in the light of to-day. There may be a
middle ground, and possibly the truth lies
hidden there.

The traditionalists are still the more numer-
ous, but the independents are more scholarly
and influential.

The traditionalists face the past ; the inde-
pendents face the future.

The theology of to-day is incapable of strict
definition, since it has almost as many forms as
there are thinkers. This is as it should be,
because the Spirit in His operations always
recognises individuality.

Some are occupied with problems of Biblical
Criticism ;

Others see in Evolution an adequate explana-
tion of the development of the individual and of
human history ;

Others interpret all mysteries by the Divine
Fatherhood ;

Others cry " back to Christ," and insist that
the Great Teacher be regarded as the ultimate
authority on spiritual subjects; but with one
and all the desire is for reality, all uniting in
the faith that men are spirits ; that they are
immortal ; that they are in a moral order ; and
that the grace of God as manifested in Jesus
Christ is the heart of the Gospel, and must be
the central and governing truth of the final

PkoloCtUE. xiii

The theology of to-day is not chiefly occupied
with speculations concerning the person of
Christ :

It is more anxious to know what He taught
than who He was ;

It believes Him to have been in a unique
sense Divine, because He satisfies that which is
nearest Divine in man ;

It is not so anxious to know who wrote the
Bible as to know what the Bible makes of those
who read it ;

It believes in the Divine in man — therefore is
humanitarian ;

It believes in the omnipotence of love — there-
fore does not believe that God can for ever be
defeated ;

It believes in the fact of sin ; that it is an
awful thing to be a sinner ; that he who lives in
sin lives in hell, and must continue there so long
as he sins ;

It believes that as the stars rest in the spaces,
so all men, all nations, all worlds, are enfolded
for ever in the sacrificial love, and that life,
death, judgment, and eternity are in the hands
which were pierced.

Theology to-day does not make strong
affirmations concerning what lies beyond the
grave; it believes in "the Father Almighty,"
and leaves the future with Him.

Theology may, perhaps, be said to be occu-
pied most with an attempt to grasp the inner

xiv Prologue.

life of the historic Christ, and to bring it
into vital contact with the heart and will of

The theology of to-day is earnest, reverent,
and constructive ; it studies carefully the Grow-
ing Revelation ;

It believes in God ;

It believes in God immanent in nature and
history, and revealed through both ;

It believes in God revealed in Jesus Christ ;

It believes in " the Eternal Atonement " ;

It believes in the continuous ministry of the
Holy Ghost ;

It believes in human freedom and responsi-
bility ;

It believes that whatsoever a man soweth that
shall he reap ;

It believes in the forgiveness of sins ;

It believes in the immortal life;

It believes that God is the goal of humanity
and history as He was also their beginning.



" In the year that King Uzziah died I saw the Lord."

Isaiah vi. 1.

The striking way in which this chapter begins
is probably the result of the vivid and awful
experience through which the prophet passed
when Uzziah died. That king had lifted the
nation to almost unexampled prosperity and
splendour. He was the nation's idol, and no
doubt seemed peculiarly heroic to a sensitive
and patriotic youth like Isaiah. The story is
briefly told : " The Lord smote the king so that
he was a leper unto the day of his death, and
dwelt in a several house, and he was cut off
from the house of the Lord." "Uzziah had
gone into the temple and attempted with
his own hands to burn incense. Under
a later dispensation of liberty he would
have been applauded as a brave Protestant,
vindicating the right of every worshipper of
God to approach Him without the intervention
of a special priesthood. Under the earlier dis-
pensation of law his act could be regarded only
as one of presumption. ... It was followed,
as all sins of wilfulness in religion under the

The Yision of God.

old covenant, by swift disaster. . . . The wrath
with which he burst out on the opposing"
priests brought on, or made evident, as it is
believed to have done in other cases, an attack
of leprosy. The white spot stood out unmis-
takably from the flushed forehead, and he was
thrust from the temple — yea, himself also
hasted to go out." * That sudden, swift eclipse
of one of the kingliest spirits who ever sat upon
a throne was the experience which brought
Isaiah to himself and gave him a glimpse of
eternal realities. The imagery of the chapter
is all suggested by the temple, but the
vision reaches beyond the temple to the
palace of heaven and the throne of God.
This was the call of Isaiah to his immortal
ministry. No one is ever fitted to serve man
until he has had a vision of God. We leave
the details of this magnificent and inspiring
event and come at once to the startling fact
with which the prophet begins — "I saw the

"No man hath seen God at any time," says
the Apostle, and yet the prophet says that he saw
Him — which speaks the truth. ? Is it possible
to see the Infinite ? We say God is infinite ;
that is, He is without limitations. In the
nature of things that which has no limitations
can be neither seen nor known. Others have

# The Book of Isaiah. George Adam Smith, M.A. Vol. L,
59, 60.

The Vision of God.

spoken of seeing God. Moses on Mount Sinai
saw His back as the glory swept by. Samuel
and Elijah are declared to have heard His voice.
The Saviour says, " The pure in heart shall see
God/' and Moses said that if a man were to see
Him he would die. These seem to be contra-
dictions, and yet they are not. One class of
passages refers to the spiritual sense, and the
other to the physical. No one ever saw God, and
yet Moses and Isaiah saw Him, and Samuel and
Elijah heard His voice. As mountains and
oceans are seen, God has never been seen. The
Being who lighted the morning stars, who
existed before the primeval ether was " fanned
by angels' wings," who holds in His hands
galaxies of worlds, and whose years have no
end, will probably never be seen in form and
person, even when the spirit is freed from the
flesh. And yet according to Scripture He may
be both seen and known. Isaiah had a vision —
something like a dream, possibly really a dream
— in which the Deity seemed present. It was
so vivid that it marked an epoch in his life and
teachings. He not only saw God, but some of
the beings who dwell near to Him. They are
called seraphim, or living ones. They cried one
to another, while they shaded their faces in the
insufferable light : " Holy, holy, holy, is the
Lord of Hosts ; the whole earth is full of His
glory." The prophet with the eyes of his
spirit saw God as never before. He was as sure of

6 The Vision op God.

Him as of friends in the flesh; he conld no
longer doubt that all men and nations were in
the Divine hands. In that supernal light all
things were made new. This fact is our

Isaiah saw God. Do men see Him to-day ?
Was He any nearer to Jerusalem than He is to
London and ISTew York ? Did that old Hebrew
possess faculties different from ours ? Can we
see and know God? I have studied this
question long and earnestly, pondered it
with the light which seemed streaming from
beyond the grave falling around me, sought
answers to it from many persons whose opinion
I valued as I have travelled in many lands ;
and I affirm my belief that it is the teaching
both of Scripture and of experience that
God can be seen and known. Moses, Isaiah,
Elijah, Paul, John, all profess to have seen
Him, and millions of others less conspicuous
have borne credible testimony to the same

Is the vision of God a reality, or only a
dream? In answering this question we must
be careful of our definitions. "What do we
mean by seeing and knowing God? A spirit
cannot be seen with physical eyes. We mean
that we are so convinced of the reality of God
that our thinking and living are determined by
that conviction ; so sure of Him that we live
as if we saw Him by physical sight. Without

The Vision of God.

trying to prove anything, observe that many
of the wisest, purest, and least likely to be
deceived of all time have had this faith — a
faith so firm that it has transformed and
transfigured life, and been held in face of loss
and death.

Abraham was called M the friend of God " ;
Moses is represented as talking with God and
seeing His glory in the mount ; Joshua received
messages from Jehovah, as did also Samuel and
David. A voice whispered in the ear of Elijah
which was not a voice of man. Paul in a vision
was called to be an apostle by the ascended
Lord, and John on Patmos beheld heaven
opened, and saw with the eyes of His spirit
the great white throne and Him that sat
thereon. These men may have been mistaken,
but at least we may say they were honest. In
heathen lands, so-called, there has been the
same experience. A Presbyterian missionary
in China, on a visit to his home in the United
States, was asked: "Who taught you most
of God of any one whom you ever knew ? "
His answer was : " Once in China I became
depressed because of my spiritual condition ; I
went into the mountains to be alone to meditate
and pray ; but my darkness increased until in
those solitudes I met a Buddhist monk whose
home was there, and he taught me more of God
than any man whom I ever knew." A Christian
missionary taught about God by a Buddhist

8 The Vision of God.

monk ! Yes, just that, if the missionary may
be believed. That fact should occasion no
surprise. God reveals Himself wherever He
finds an open heart. That there have been a f ew
such revelations even in heathenism the Bible
teaches in the examples of Job, Balaam, and
Melchizedek. It is impossible to read the lives
of Zoroaster and Socrates, of " seekers after
God" like Epictetus and Marcus Aurelius,
without believing that they were dimly yet
really seers as well as seekers. In later times
there have been similar examples. That
astronomer who said that he was only thinking
God's thoughts after Him could not have been
entirely ignorant of Him. He who insisted to
his death that all species were the direct
creation of the Almighty must have had some
vision of Him.* The scientists seem to have
been as firm in their faith as the prophets.
God's prophets have not all been Hebrews. He
has appeared to men in all ages who have
taken the Psalmist at his word, " The heavens
declare the glory of God." What sermons
must have been preached to some souls beneath
the splendid skies of Chaldea and in the
shadows of the awful mountains of Thibet !
Moses saw God's glory on Sinai ; David saw it
in the heavens ; Agazziz saw it in the marvellous
order of organic creation. Let any one hear
St. Augustine in his Confessions crying : " Too

* Louis Agazziz.

The Vision of God. 9

late I loved thee, O thou beauty of ancient
days ! " or read those writings of Jonathan
Edwards, in which he insists that the Divine
Spirit conies into personal contact with the
human spirit, and he must feel that those men
saw themselves in contrast with another, who
was as high above them as the heavens are
above the earth.

Ideas about God have differed; but in all
lands and ages some have been sure of His
existence and of His attributes. These have
not been sentimentalists but sages. And
almost all have had some such experience as
Isaiah. Pascal had it when, returning from a
midnight dissipation, his carriage halted on the
brink of a precipice. Cowper had it when his
coachman baffled his intention to commit
suicide. Bushnell had it when in the darkness
of night he awoke and cried : " I have found it!
I have found it ! — the Gospel ! " Frederick
Robertson had it when in utter spiritual
despair, thinking he was in the outer darkness,
he cried : " Only this I know — he who loves
justice loves God; he who loves truth loves
God ; he who loves goodness loves God." Our
martyr-President had it when, in that long,
black night before Antietam, he promised
God that if the Confederates were driven
back the slaves should be freed.* And Mrs.
Browning had the same vision when she

* Carpenter's "Six Months at the White House," p. 90.

10 The Vision of God.

wrote those words which throb with heavenly
music :

And I smiled to think God's greatness flows around
our incompleteness —

Round our restlessness, His rest. *

It has not been proved thus far that any
have actually seen God. In the nature of
things that would be impossible. But it has
been proved that those whom all trust when
they speak concerning other things have believed
that they have had this vision, and that faith
has been the inspiration of dauntless heroism,
patient endurance, and sacrificing service.

How is God hiown ? Many answers are given.
Probably all are partially correct. As each
individual sees natural objects from his own
standpoint, so must he approach the highest
knowledge. We are not asking whether men
have known about God, but whether they have
known Him. We know about Csesar, but we do
not know him ; we know about the Mikado of
Japan, but we do not know him. Many know
about God who show no signs of knowing Him.

Searching questions come to us here. Is it
possible to know a Being who cannot be seen
and who never has been seen with physical
sight ? Can He be known who is so great that
no one can imagine how great He is ? Is there
such a thing as a personal communion between

* Ehyme of the Duchess May.

The Vision of God. 11

God and man, so that we may know the
Heavenly Father as a child may know his
earthly father without adequate appreciation of
his powers ? This experience of God has been
explained in different ways. Some say that as
we are conscious of ourselves so we know God ;
that as we have self-consciousness so we have
God-consciousness. The idea is difficult for
some to grasp, but it has been the inspiration
of many of the world's greatest thinkers.

Others reply that they see God intuitively,
that is, by looking into their own minds and
hearts. An illustration of this thought is the
idea of space. No one ever saw space, and yet
it is a necessary thought. So, while we do not
see God with the physical but with the mind's
eye, He is as necessary to thought as space.

I once put this question about knowing God
to a profound theologian. Closer and closer
the inquiry was pushed — Do you know God as
distinct from knowing about Him ? He finally
replied : " You are getting down pretty deep. I
must confess that my knowledge is not direct
and personal, but the result of an intellectual

Others say that they know God in Jesus
Christ ; but do they mean that the God living
to-day is known in Jesus Christ living to-day ?
Usually the thought is that Jesus Christ who
died nineteen hundred years ago when He was
on the earth revealed God. That is gloriously

12 The Vision of God.

true, but it is knowing what He taught about
the Deity and not personal acquaintance. Jesus
knew God intimately. He was the typical man,
and therefore it may be assumed that men may
have the same acquaintance with the living God
that Jesus had when He said, "I and the
Father are one," for that means not simply
oneness in personality but in spirit.

Many of the world's purest and wisest have
believed themselves to be in union with God,
and yet no one has been able to tell how this
experience was attained. Some say, "We
are conscious of Him " ; others, u We see Him
with the inner eye " ; others, " Eeason leads to
Him " ; and others still, " He is seen and
known in the things which are made." But,
after all, the most that any can say is, "I know
Him." Isaiah said, "I saw the Lord," but
beyond that all is hazy and indistinct. He was
high and lifted up, and His glory filled the
temple, and the living ones cried, " Holy,
holy," but that is all. If we were speaking of
physical rather than spiritual experiences this
answer would be unsatisfactory, but one
spirit often recognises and becomes ac-
quainted with another spirit when the physical
senses have pkyed no part. As one recognises
kinship in another when a noble action is per-
formed though the doer of it is never seen, so
God is recognised by our spirits, in His provi-
dences, in still hours, in the things which He

The Vision of God. 13

has made, in the sacrifices of His children.
We have never seen Him, but we feel our
dependence, and the feeling of dependence
points toward a higher personality. Every-
thing in life has been ordered for our good;
sorrows have made us sympathetic ; losses un-
covered truer riches; humiliations lifted us to
heights of vision. The calamities which seemed
unendurable have been borne triumphantly.
The fortune went, but the heart did not faint ;
a friend was unfaithful, but the spirit was
unbroken; a severe sickness changed all our
plans, and we are adjusted to new conditions.
Now if we know ourselves as dependent on
One above us, and have proved that His plans
for us are good, do we not know Him, and know
Him as good ? If I had never seen you, yet if
in an emergency you had put your credit at my
service ; if, when my life was hanging by a
thread, you had sent me the care I needed ; if,
when I was alone, you had provided me with
companionship and asked nothing in return —
do you think I should say I never knew you ?
"Do you know Mr. A.?" "Yes." "How
does he look ? " "I never saw him." " How,
then, do you know him ? n " Know him !
Why, for ten years that man has not ceased to
do me favours. I should have failed in busi-
ness but for him ; I should have died but for
him. I know him." And some one asks,
"Do you know God?" "I do." "Did you

14 The Vision op God.

ever see Him?" "No." "How, then, can
you say you know Him ? " " Well, I was all
alone in the world, discouraged and broken-
hearted, when suddenly, from somewhere^
strength and courage came. I was held in
an evil habit stronger than chains of steel, and
when I was ready to give up I was shown a way
by which I escaped. I have had sorrows which
no man could bear alone, and I have borne
them and rejoiced under them. And I tell you
I know God because of what He has been and
is to me." Spirits may be well acquainted
with spirits when to bodily sight there is no
recognition. We know God just as a child
knows his mother. How is that? Did that
little one ever see his mother? No. Those
little hands touch cheeks that some day will
grow cold ; those little eyes look into eyes that
some time will close never to open ; they see a
form, but the love that makes that frail body
tireless, that makes those white arms a halo
for that little head, the child never saw with
the physical eye. He knows his mother, and
no knowledge was ever surer or more beautiful ;
and yet the child knows the real mother who
watches, prays, loves, and will not faint, in the
same way that we know God — by love mani-
festing itself through the physical media, and,
may we not believe, along impalpable spiritual
media? This consciousness is, of course, a
growth. It is dim at first, and hardly recog-

The Vision of God. 15

nised, but gradually it becomes more distinct,
and yet it must be observed that many are
really conscious of God without knowing that
He is God.

God is a Spirit. Human spirits recognise
Him by what He does, just as an infant recog-
nises his mother upon whose essential nature
he will never look. God is not seen by the
sense, but with the spirit. When we want to
know about God we stand before the majesty of
the ocean in a storm, before the terrible splen-
dour of Alpine crests and glaciers, beneath the
host of the heavens that in solemn silence
thread the mazes of the sky, and say, " Behold
the greatness of God! " We study the move-
ment of history — see how the dispersion of the
Jews sent spiritual ideas into all lands ; how
the triumphs of Alexander gave to the world
a common language ; how the supremacy of
Rome made nations one; how the carnival
of blood called the " French Revolution " over-
threw more abuses than it worked; how the
American Civil War ended in the proclamation
of freedom — and we say, God reveals Himself
in history. We read of the life and death of
Jesus, and find in that supreme manifestation
of God the One for whom our souls long. But
all these revelations may be accepted without
personal knowledge. The Father who is a
Spirit communes with His child in spirit ;
speaks in a still voice in the chambers of

16 The Vision of God.

memory, conscience, aspiration ; and we know
Him, and yet are never able to explain the
mystery to another. " We are all at one in
the conviction that the inner life of religion
is a secret in the sonl, and cannot be handed
over from one to another." * " I know my
Father; He knows His child" — that is the
highest human experience. That is eternal

If eternal life is not a question of dates, of
the succession of months and years, but know-
ing God, then no question is more imperative
than, Is it possible for me to know Him ? It
is a great thing to claim that knowledge. It
should never be done irreverently or lightly, but
always humbly and with great joy. The mission

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