SERMON: The Candle Of The Lord by Phillips Brooks

The Candle Of The Lord Phillips Brooks

The spirit of man is the candle of the Lord. (Proverbs 20:27)

The essential connection between the life of God and the life of man is the great truth of the world; and that is the truth which Solomon sets forth in the striking words which I have chosen for my text this morning. The picture which the words suggest is very simple. An unlighted candle is standing in the darkness and someone comes to light it. A blazing bit of paper holds the fire at first, but it is vague and fitful. It flares and wavers and at any moment may go out. But the vague, uncertain, flaring blaze touches the candle, and the candle catches fire and at once you have a steady flame. It burns straight and clear and constant. The candle gives the fire a manifestation-point for all the room which is illuminated by it. The candle is glorified by the fire and the fire is manifested by the candle. The two bear witness that they were made for one another by the way in which they fulfill each other’s life. That fulfillment comes by the way in which the inferior substance renders obedience to its superior. The candle obeys the fire. The docile wax acknowledges that the subtle flame is its master and it yields to his power; and so, like every faithful servant of a noble master, it at once gives its master’s nobility the chance to utter itself, and its own substance is clothed with a glory which is not its own. The disobedient granite, if you try to burn it, neither gives the fire a chance to show its brightness nor gathers any splendor to itself. It only glows with sullen resistance, and, as the heat increases, splits and breaks but will not yield. But the candle obeys, and so in it the scattered fire finds a point of permanent and clear expression.

Can we not see, with such a picture clear before us, what must be meant when it is said that one being is the candle of another being? There is in a community a man of large, rich character, whose influence runs everywhere. You cannot talk with any man in all the city but you get, shown in that man’s own way, the thought, the feeling of that central man who teaches all the community to think, to feel. The very boys catch something of his power, and have something about them that would not be there if he were not living in the town. What better description could you give of all that, than to say that that man’s life was fire and that all these men’s lives were candles which he lighted, which gave to the rich, warm, live, fertile nature that was in him multiplied points of steady exhibition, so that he lighted the town through them? Or, not to look so widely, I pity you if in the circle of your home there is not some warm and living nature which is your fire. Your cold, dark candle-nature, touched by that fire, burns bright and clear. Wherever you are carried, perhaps into regions where that nature cannot go, you carry its fire and set it up in some new place. Nay, the fire itself may have disappeared, the nature may have vanished from the Earth and gone to Heaven; and yet still your candle-life, which was lighted at it, keeps that fire still in the world, as the fire of the lightning lives in the tree that it has struck, long after the quick lightning itself has finished its short, hot life and died. So the man in the counting-room is the candle of the woman who stays at home, making her soft influence felt in the rough places of trade where her feet never go; and so a man who lives like an inspiration in the city for honesty and purity and charity may be only the candle in whose obedient life burns still the fire of another strong, true man who was his father, and who passed out of men’s sight a score of years ago. Men call the father dead, but he is no more dead than the torch has gone out which lighted the beacon that is blazing on the hill.

And now, regarding all this lighting of life from life, two things are evident, the same two which appeared in the story of the candle and its flame: First, there must be a correspondency of nature between the two; and second, there must be a cordial obedience of the less to the greater. The nature which cannot feel the other nature’s warmth, even if it is held close to it; and the nature which refuses to be held where the other nature’s flame can reach it, – both of these must go unlighted, no matter how hotly the fire of the higher life may burn.

I think that we are ready now to turn to Solomon and read his words again and understand them. “The spirit of man is the candle of the Lord,” he says. God is the fire of this world, its vital principle, a warm pervading presence everywhere. What thing of outward nature can so picture to us the mysterious, the subtle, the quick, live, productive and destructive thought, which has always lifted men’s hearts and solemnized their faces when they have said the word God, as this strange thing, – so Heavenly, so unearthly, so terrible, and yet so gracious; so full of creativeness, and yet so quick and fierce to sweep whatever opposes it out of its path, – this marvel, this beauty and glory and mystery of fire? Men have always felt the fitness of the figure; and the fire has always crowded, closest of all Earthly elements, about the throne on which their conception of Deity was seated. And now of this fire the spirit of man is the candle. What does that mean? If, because man is of a nature which corresponds to the nature of God, and just so far as man is obedient to God, the life of God, which is spread throughout the universe, gathers itself into utterance; and men, aye, and all other beings, if such beings there are, capable of watching our humanity, see what God is, in gazing at the man whom He has kindled, – then is not the figure plain? It is a wondrous thought, but it is clear enough. Here is the universe, full of the diffused fire of divinity. Men feel it in the air, as they feel an intense heat which has not broken into a blaze. That is the meaning of a great deal of the unexplained, mysterious awfulness of life, of which they who are very much in its power are often only half aware. It is the sense of God, felt but unseen, like an atmosphere burdened with heat that does not burst out into fire. Now in the midst of this solemn, burdened world there stands up a man, pure, Godlike, and perfectly obedient to God. In an instant it is as if the heated room had found some sensitive, inflammable point where it could kindle to a blaze. The vague oppressiveness of God’s felt presence becomes clear and definite. The fitfulness of the impression of divinity is steadied into permanence. The mystery changes its character, and is a mystery of light and not of darkness. The fire of the Lord has found the candle of the Lord, and burns clear and steady, guiding and cheering instead of bewildering and frightening us, just so soon as a man who is obedient to God has begun to catch and manifest His nature.

I hope that we shall find that this truth comes very close to our personal, separate lives; but, before we come to that, let me remind you first with what a central dignity it clothes the life of man in the great world. Certain philosophies, which belong to our time, would depreciate the importance of man in the world, and rob him of his centralness. Man’s instinct and man’s pride rebel against them, but he is puzzled by their speciousness. Is it indeed true, as it seems, that the world is made for man, and that from man, standing in the center, all things besides which the world contains get their true value and receive the verdict of their destiny? That was the old story that the Bible told. The book of Genesis with its Garden of Eden, and its obedient beasts waiting until the man should tell them what they should be called, struck firmly, at the beginning of the anthem of the world’s history, the great note of the centralness of man. And the Garden of Eden, in this its first idea, repeats itself in every cabin of the western forests or the southern jungles, where a new Adam and a new Eve, a solitary settler and his wife, begin as it were the human history anew. There once again the note of Genesis is struck, and man asserts his centralness. The forest waits to catch the color of his life. The beasts hesitate in fear or anger till he shall tame them to his service or bid them depart. The Earth under his feet holds its fertility at his command, and answers the summons of his grain or flower-seeds. The very sky over his head regards him, and what he does upon the Earth is echoed in the changes of the climate and the haste or slowness of the storms. This is the great impression which all the simplest life of man is ever creating, and with which the philosophies, which would make little of the separateness and centralness of the life of man, must always have to fight. And this is the impression which is taken up and strengthened and made clear, and turned from a petty pride to a lofty dignity and a solemn responsibility, when there comes such a message as this of Solomon’s. He says that the true separateness and superiority and centralness of man is in that likeness of nature to God, and that capacity of spiritual obedience to Him, in virtue of which man may be the declaration and manifestation of God to all the world. So long as that truth stands, the centralness of man is sure. “The spirit of man is the candle of the Lord.”

This is the truth of which I wish to speak to you today, the perpetual revelation of God by human life. You must ask yourself first, what God is. You must see how at the very bottom of his existence, as you conceive of it, lie these two thoughts – purpose and righteousness; how absolutely impossible it is to give God any personality except as the fulfillment of these two qualities – the intelligence that plans in love, and the righteousness that lives in duty. Then ask yourself how any knowledge of these qualities – of what they are, of what kind of being they will make in their perfect combination – could exist upon the Earth if there were not a human nature here in which they could be uttered, from which they could shine. Only a person can truly utter a person. Only from a character can a character be echoed. You might write it all over the skies that God was just, but it would not burn there. It would be, at best, only a bit of knowledge; never a Gospel; never something which it would gladden the hearts of men to know. That comes only when a human life, capable of a justice like God’s, made just by God, glows with His justice in the eyes of men, a candle of the Lord.

I have just intimated one thing which we need to observe. Man’s utterance of God is purely an utterance of quality. It can tell me nothing of the quantities which make up His perfect life. That God is just, and what it is to be just – those things I can learn from the just lives of the just men about me; but how just God is, to what unconceived perfection, to what unexpected developments of itself, that majestic quality of justice may extend in him, –of that I can form no judgment, that is worth anything, from the justice that I see in fellowman. This seems to me to widen at once the range of the truth which I am stating. If it be the quality of God which man is capable of uttering, then it must be the quality of manhood that is necessary for the utterance; the quality of manhood, but not any specific quantity, not any assignable degree of human greatness. Whoever has in him the human quality, whoever really has the spirit of man, may be a candle of the Lord. A larger measure of that spirit may make a brighter light; but there must be a light wherever any human being, in virtue of his humanness, by obedience becomes luminous with God. There are the men of lofty spiritual genius, the leaders of our race. How they stand out through history! How all men feel as they pass into their presence that they are passing into the light of God! They are puzzled when they try to explain it. There is nothing more instructive and suggestive than the bewilderment which men feel when they try to tell what inspiration is, – how men become inspired. The lines which they draw through the continual communication between God and man are always becoming unsteady and confused. But in general, he who comes into the presence of any powerful nature, whose power is at all of a spiritual sort, feels sure that in some way he is coming into the presence of God. But it would be melancholy if only the great men could give us this conviction. The world would be darker than it is if every human spirit, so soon as it became obedient, did not become the Lord’s candle. A poor, meager, starved, bruised life, if only it keeps the true human quality and does not become inhuman, and if it is obedient to God in its blind, dull, half-conscious way, becomes a light. Lives yet more dark than it is, become dimly aware of God through it. A mere child, in his pure humanity, and with his easy and instinctive turning of his life toward the God from whom he came, – it is one of the commonplaces of your homes how often he may burn with some suggestion of divinity, and cast illumination upon problems and mysteries whose difficulty he himself has never felt. There are great lamps and little lamps burning everywhere. The world is bright with them. You shut your book in which you have been holding communion with one of the great souls of all time; and while you are standing in the light which he has shed about him, your child beside you says some simple, childlike thing, and a new thread of shining wisdom runs through the sweet and subtle thoughts that the great thinker gave you, as the light of a little taper sends its special needle of brightness through the pervasive splendor of a sunlit world. It is not strange. The fire is the same, whatever be the human lamp that gives it its expression. There is no life so humble that, if it be true and genuinely human and obedient to God, it may not hope to shed some of His light. There is no life so meager that the greatest and wisest of us can afford to despise it. We cannot know at all at what sudden moment it may flash forth with the life of God.

And in this truth of ours we have certainly the key to another mystery which sometimes puzzles us. What shall we make of some man rich in attainments and in generous desires, well educated, well behaved, who has trained himself to be a light and help to other men, and who, now that his training is complete, stands in the midst of his fellowmen completely dark and helpless? There are plenty of such men. We have all known them who have seen how men grow up. Their brethren stand around them expecting light from them, but no light comes. They themselves are full of amazement at themselves. They built themselves for influence, but no one feels them. They kindled themselves to give light, but no one shines a grateful answer back to them. Perhaps they blame their fellowmen, who are too dull to see their radiance. Perhaps they only wonder what is the matter, and wait, with a hope that never quite dies out into despair, for the long-delayed recognition and gratitude. At last they die, and the men who stand about their graves feel that the saddest thing about their death is that the world is not perceptibly the darker for their dying. What does it mean? If we let the truth of Solomon’s figure play upon it, is not the meaning of the familiar failure simply this: These men are unlighted candles; they are the spirit of man, elaborated, cultivated, finished to its very finest, but lacking the last touch of God. As dark as a row of silver lamps, all chased and wrought with wondrous skill, all filled with rarest oil, but all untouched with fire, – so dark in this world is a long row of cultivated men, set up along the corridors of some age of history, around the halls of some wise university, or in the pulpits of some stately church, to whom there has come no fire of devotion, who stand in awe and reverence before no wisdom greater than their own, who are proud and selfish, who do not know what it is to obey. There is the explanation of your wonder when you cling close to some man whom the world calls bright, and find that you get no brightness from him. There is the explanation of yourself, O puzzled man, who never can make out why the world does not turn to you for help. The poor blind world cannot tell its need, nor analyze its instinct, nor say why it seeks one man and leaves another; but through its blind eyes it knows when the fire of God has fallen on a human life. This is the meaning of the strange helpfulness which comes into a man when he truly is converted. It is not new truth that he knows, not new wonders that he can do, but it is that the unlighted nature, in the utter obedience and self-surrender of that great hour, has been lifted up and lighted at the life of God, and now burns with Him.

But it is not the worst thing in life for a man to be powerless or uninfluential. There are men enough for whom we would thank God if they did no harm, even if they did no good. I will not stop now to question whether there be such a thing possible as a life totally without influence of any kind, whether perhaps the men of whom I have been speaking do not also belong to the class of whom I want next to speak. However that may be, I am sure you will recognize the fact that there is a multitude of men whose lamps are certainly not dark, and yet who certainly are not the candles of the Lord. A nature furnished richly to the very brim, a man of knowledge, of wit, of skill, of thought, with the very graces of the body perfect, and yet profane, impure, worldly, and scattering skepticism of all good and truth about him wherever he may go. His is no unlighted candle. He burns so bright and lurid that often the purer lights grow dim in the glare. But if it be possible for the human candle, when it is all made, when the subtle components of a human nature are all mingled most carefully, – if it be possible that then, instead of being lifted up to Heaven and kindled at the pure being of Him who is eternally and absolutely good, it should be plunged down into hell and lighted at the yellow flames that burn out of the dreadful brimstone of the pit, then we can understand the sight of a man who is rich in every brilliant human quality, cursing the world with the continual exhibition of the devilish instead of the godlike in his life. When the power of pure love appears as a capacity of brutal lust; when the holy ingenuity with which man may search the character of a fellow-man, that he may help him to be his best, is turned into the unholy skill with which the bad man studies his victim, that he may know how to make his damnation most complete; when the almost divine magnetism, which is given to a man in order that he may instill his faith and hope into some soul that trusts him, is used to breathe doubt and despair through all the substance of a friend’s reliant soul; when wit, which ought to make truth beautiful, is deliberately prostituted to the service of a lie; when earnestness is degraded to be the slave of blasphemy, and the slave’s reputation is made the cloak for the master’s shame, – in all these cases, and how frequent they are no man among us fails to know, you have simply the spirit of man kindled from below, not from above, the candle of the Lord burning with the fire of the devil. Still it will burn; still the native inflammableness of humanity will show itself. There will be light; there will be power; and men who want nothing but light and power will come to it. It is wonderful how mere power, or mere brightness, apart altogether from the work that the power is doing and the story that the brightness has to tell, will win the confidence and admiration of men from whom we might have expected better things. A bright book or a bright play will draw the crowd, although its meaning be detestable. A clever man will make a host of boys and men stand like charmed birds while he draws their principles quietly out of them and leaves them moral idiots. A whole great majority of a community will rush like foolish sheep to the polls and vote for a man who they know is false and brutal, because they have learned to say that he is strong. All this is true enough; and yet while men do these wild and foolish things, they know the difference between the illumination of a human life that is kindled from above and that which is kindled from below. They know the pure flames of one and the lurid glare of the other; and however they may praise and follow wit and power, as if to be witty or powerful were an end sufficient in itself, they will always keep their sacredest respect and confidence for that power or wit which is inspired by God, and works for righteousness.

There is still another way, more subtle and sometimes more dangerous than these, in which the spirit of man may fail of its completest function as the candle of the Lord. The lamp may be lighted, and the fire at which it is lighted may be indeed the fire of God, and yet it may not be God alone who shines forth upon the world. I can picture to myself a candle which should in some way mingle a peculiarity of its own substance with the light it shed, giving to that light a hue which did not belong essentially to the fire at which it was lighted. Men who saw it would see not only the brightness of the fire. They would see also the tone and color of the lamp. And so it is, I think, with the way in which some good men manifest God. They have really kindled their lives at him. It is his fire that burns in them. They are obedient, and so He can make them His points of exhibition; but they cannot get rid of themselves. They are mixed with the God they show. They show themselves as well as Him. It is as when a mirror mingles its own shape with the reflections of the things that are reflected from it, and gives them a curious convexity because it is itself convex. This is the secret of all pious bigotry, of all holy prejudice. It is the candle, putting its own color into the flame which it has borrowed from the fire of God. The violent man makes God seem violent. The feeble man makes God seem feeble. The speculative man makes God look like a beautiful dream. The legal man makes God look like a hard and steel-like law. Here is where all the harsh and narrow part of sectarianism comes from. The narrow Presbyterian or Methodist, or Episcopalian or Quaker, full of devoutness, really afire with God, – what is he but a candle which is always giving the flame its color, and which, by a disposition which many men have to value the little parts of their life more than the greater, makes less of the essential brightness of the flame than of the special color which it lends to it? It seems, perhaps, as if, in saying this, I threw some slight or doubt upon that individual and separate element in every man’s religion, on which, upon the contrary, I place the very highest value. Every man who is a Christian must live a Christian life that is peculiarly his own. Every candle of the Lord must utter its peculiar light; only the true individuality of faith is marked by these characteristics which rescue it from bigotry: first, that it does not add something to the universal light, but only brings out most strongly some aspect of it which is specially its own; second, that it always cares more about the essential light than about the peculiar way in which it utters it; and third, that it easily blends with other special utterances of the universal light, in cordial sympathy and recognition of the value which it finds in them. Let these characteristics be in every man’s religion, and then the individuality of faith is an inestimable gain. Then the different candles of the Lord burn in long rows down His great palace-halls of the world; and all together, each complementing all the rest, they light the whole vast space with Him.

I have tried to depict some of the difficulties which beset the full exhibition in the world of this great truth of Solomon, that “the spirit of man is the candle of the Lord.” Man is selfish and disobedient, and will not let his life burn at all. Man is willful and passionate, and kindles his life with ungodly fire. Man is narrow and bigoted, and makes the light of God shine with his own special color. But all these are accidents. All these are distortions of the true idea of man. How can we know that? Here is the perfect man, Christ Jesus! What a man He is! How nobly, beautifully, perfectly human! What hands, what feet, what an eye, what a heart! How genuinely, unmistakably a man! I bring the men of my experience or of my imagination into His presence, and behold, just when the worst or best of them falls short of Him, my human consciousness assures me that they fall short also of the best idea of what it is to be a man. Here is the spirit of man in its perfection. And what then? Is it not also the candle of the Lord? “I am come a light into the world,” said Jesus. “He that hath seen me hath seen the Father.” “In Him was life and the life was the light of men.” So wrote the man of all men who knew Him best. And in Him where are the difficulties that we saw? where for one moment is the dimness of selfishness? O, it seems to me a wonderful thing that the supremely rich human nature of Jesus never for an instant turned with self-indulgence in on its own richness, or was beguiled by that besetting danger of all opulent souls, the wish, in the deepest sense, just to enjoy himself. How fascinating that desire is. How it keeps many and many of the most abundant natures in the world from usefulness. Just to handle over and over their hidden treasures, and with a spiritual miserliness to think their thought for the pure joy of thinking, and turn emotion into the soft atmosphere of a life of gardened selfishness. Not one instant of that in Jesus. All the vast richness of His human nature only meant for Him more power to utter God to man.

And yet how pure His rich life was. How it abhorred to burn with any fire that was not divine. Such abundant life, and yet such utter incapacity of any living but the holiest; such power of burning, and yet such utter incapacity of being kindled by any torch but God’s; such fullness with such purity was never seen besides upon the Earth; and yet we know as we behold it that it is no monster, but only the type of what all men must be, although all men but Him as yet have failed to be it.

And yet again there was intense personality in Him without a moment’s bigotry. A special life, a life that stands distinct and self-defined among all the lives of men, and yet a life making the universal God all the more universally manifest by its distinctness, appealing to all lives just in proportion to the intensity of the individuality that filled His own. O, I think I need only bid you look at Him, and you must see what it is to which our feeble lights are struggling. There is the true spiritual man who is the candle of the Lord, the light that lighteth every man.

It is distinctly a new idea of life, new to the standards of all our ordinary living, which this truth reveals. All our ordinary appeals to men to be up and doing, and make themselves shining lights, fade away and become insignificant before this higher message which comes in the words of Solomon and in the life of Jesus. What does the higher message say? “You are a part of God! You have no place or meaning in this world but in relationship to Him. The full relationship can only be realized by obedience. Be obedient to Him, and you shall shine by His light, not your own. Then you cannot be dark, for He shall kindle you. Then you shall be as incapable of burning with false passion as you shall be quick to answer with the true. Then the devil may hold his torch to you, as he held it to the heart of Jesus in the desert, and your heart shall be as uninflammable as His. But as soon as God touches you, you shall burn with a light so truly your own that you shall reverence your own mysterious life, and yet so truly His that pride shall be impossible.” What a philosophy of human life is that. “O, to be nothing, nothing!” cries the mystic singer in his revival hymn, desiring to lose himself in God. “Nay not that; O to be something, something,” remonstrates the unmystical man, longing for work, ardent for personal life and character. Where is the meeting of the two? How shall self-surrender meet that high self-value without which no man can justify his living and honor himself in his humanity? Where can they meet but in this truth?

Man must be something that he may be nothing. The something which he must be must consist in simple fitness to utter the divine life which is the only original power in the universe. And then man must be nothing that he may be something. He must submit himself in obedience to God, that so God may use him, in some way in which his special nature only could be used, to illuminate and help the world. Tell me, do not the two cries meet in that one aspiration of the Christian man to find his life by losing it in God, to be himself by being not his own but Christ’s?

In certain lands, for certain holy ceremonies, they prepare the candles with most anxious care. The very bees which distil the wax are sacred. They range in gardens planted with sweet flowers for their use alone. The wax is gathered by consecrated hands; and then the shaping of the candles is a holy task, performed in holy places, to the sound of hymns, and in the atmosphere of prayers. All this is done because the candles are to burn in the most lofty ceremonies on most sacred days. With what care must the man be made whose spirit is to be the candle of the Lord! It is his spirit which God is to kindle with Himself. Therefore the spirit must be the precious part of him. The body must be valued only for the protection and the education which the soul may gain by it. And the power by which his spirit shall become a candle is obedience. Therefore obedience must be the struggle and desire of his life; obedience, not hard and forced, but ready, loving, and spontaneous; the obedience of the child to the father, of the candle to the flame; the doing of duty not merely that the duty may be done, but that the soul in doing it may become capable of receiving and uttering God; the bearing of pain not merely because the pain must be borne, but that the bearing of it may make the soul able to burn with the divine fire which found it in the furnace; the repentance of sin and acceptance of forgiveness, not merely that the soul may be saved from the fire of hell, but that it may be touched with the fire of Heaven, and shine with the love of God, as the stars, forever.

Above all the pictures of life, – of what it means, of what may be made out of it, – there stands out this picture of a human spirit burning with the light of the God whom it obeys, and showing Him to other men. O, my young friends, the old men will tell you that the lower pictures of life and its purposes turn out to be cheats and mistakes. But this picture can never cheat the soul that tries to realize it. The man whose life is a struggle after such obedience, when at last his Earthly task is over, may look forward from the borders of this life into the other, and humbly say, as his history of the life that is ended, and his prayer for the life that is to come, the words that Jesus said – “I have glorified Thee on the Earth; now, O Father, glorify Me with Thyself forever.”

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