James_. But underneath the diversity there is an essential unity of
experience: all conform to that which Luther (as Harnack summarizes his
position) considered the essence of Christian faith--"unwavering trust
of the heart in God who has given Himself to us in Christ as our
Father."

Religious experience has been defined as man's _response_ to God; it
often appears rather his _search_ for Him. But that is characteristic
only of the beginning of the experience. The experienced know better
than to place the emphasis on their initiative in establishing
intercourse with the Divine. "We love, because He first loved us," they
say. The Apostle, who speaks of his readers as those who "have come to
know God," stops and corrects himself, "or rather _to be known of God_."
Believers discover that God was "long beforehand" with them. Their very
search is but an answer to His seeking; in their every movement towards
Him, they are aware of His drawing. The verse which begins, "My soul
followeth hard after Thee," continues "Thy right hand upholdeth me."

Religious experience, like all other, is limited by a man's capacity for
it; and some men seem to have very scant capacity for God. It is not
easy to establish a point of contact between a Falstaff or a Becky Sharp
and the Father of Jesus Christ. There is no community of interest or
kinship of spirit. "Faith is assurance of things _hoped for_;" and where
there is no craving for God, He is likely to remain incredible.
Prepossession has almost everything to do with the commencement of
belief. It is only when circumstances force a man to feel that a God
would be desirable that he will risk himself to yield to his highest
inspirations, and give God the chance to disclose Himself to him. It is
a case of nothing venture, nothing have. Faith is always a going out
whither we know not, but in each venture we accumulate experience and