3. Difference between OT and NT doctrine. — The reason of the whole difierence between the Christian bearing in the problems of life and that of the Stoic and natural moralist lies in the Chris- tian conception of God, more especially in God's providential reign over and care for the world and the individual. Faith in that truth determines the Christian attitude, especially in times of adver- sity and sufiering. As to the doctrine, the differ- ence between OT and NT is one onlj"^ of degree — a great ditt'erence we admit — but even the early revelation of this truth is glorious. After making every allowance for development in the OT records, we must admit that their presentation of God's re- lation to the world and to man — personal, living, intimate, loving, like that of human father and son — was quite unique at the time. The lives of patriarchs, leaders, prophets, as well as the nation- al historj', show us Providence at work. We have there, as in the NT, righteousness as the rule of Divine dealing and final destiny. We see righteous- ness also as the supreme endeavour of human life. What infinite pathos of Divine love, compassion, tenderness, patience, faithfulness, slowness to anger, readiness to forgive, speaks in Psalm and Prophecy (Ps 23. 32. 36. 63. 73. 103, Is 40. 43. 53. 54. 55. 60. 61, Jer 31, Ezk 34. 36. 37, etc.). The Book of Job casts a Hood of light on the Divine mission of afBiction. Tlie meaning of the provi- dential discipline of life emphasized in He 12^'^- is taken from the OT. The contrast between the OT portrayal of God as a moral Ruler and of His government as administering Moral Law and the glorification of might in contemporary kingdoms and even in later Rome, is striking in the highest
* There are similar turns in Ro 12ii ' in diligence not sloth- ful' ; 1 Th 411 ' be ambitious to be quiet.'
degree. The confirmation of all this in the facts of experience in Butler's treatise (pt. i. ch. 3) is unanswerable. The case of the good suffering misfortune and the evil prospering is, in the final issue of the Avhole, exceptional (see Job, Ps 73).
The NT fulfilment is the crown of a great pre- paration. It is all summed up in the idea of God as Father of the individual, which pervades the entire NT teacliing from first to last. ' Your Father, my Father,' are words ever on the lips of the supreme Teacher and Revealer. ' When ye pray, say. Our Father.' ' How much more shall your Father which is in heaven give good things to them that ask him ? ' ' Your heavenly Father knoweth that ye have need ' of food and clothes. The Divine Fatherhood is tlie strongest foundation of prayer. We know how much St. Paul and St. John make of the correlative relation of believers as children of God, St. Paul speaking of them as both ' sons ' and ' children,' St. John using only the title ' children ' (Ro 8^*- ^\ 1 Jn 3^). For the chil- dren nothing is too good for God to promise and give. ' It is your Father's good pleasure to give you the kingdom ' (Lk 12^-). The whole section Mt 6'^"^^ is a perfect antidote to anxiety and fear. ' To them that love God all things work together for good ' (Ro 8-^) corresponds to OT sayings like Ps 341" 103'^ Human faith, called forth and jus- tified by such promises, never rose so high in the sphere of natural reason as in Ro 8^'"***. It is in passages like Jn 13-17 that the tenderness of God's love for His earthly childi'en finds the highest ex- pression. These selections from a wide field may suffice to set forth the grounds of Christian sub- mission to all that God sends or permits, gives or withholds, of earthly good.
Contentment seems a weak word to describe the Christian attitude to the Divine appeal. It has all the Divine character and revelation in word and act behind it. Even the adverse and painful is seen to have Divine purpose in it. We ' rejoice in tribulation ' and ' manifold trials ' (Ro 5^ Ja P), not for their own sake but for the fruit they bear. Trials and difficulties nurse strength and courage. The greatest sufferers have been the greatest heroes. Patient endurance is the highest evidence of strength. The strongest souls are often found in sick chambers. ' God's peace stands sentry, keeps guard over them ' (Ph 4'') — an echo again of an OT benediction,' Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee' (Is 26^). This age-long, world- wide extent of personal experience guarantees the truth and reality of what lies behind Christian resignation and trust. We may repeat the vow of Epictetas to God, with deeper meaning :
' For the rest use me to what thou pleasest. I do consent unto thee and am indifferent. I refuse nothing which seemeth good to thee. Lead me whither thou wilt ; put on me what garment thou pleasest. Wilt thou have me to be a governor or a private man, to stay at home or to be banished away, to be poor or to be rich ? I will, in respect to all these things, apologise for thee with men ' (quoted in Barrow, Works, iii. 36).