Men in the Making Part 7

That which is within is brought out, and by the only way it can be brought out: "Stir up the gift that is in thee."

This hints to us the answer to the question, Have we to do something that salvation may become a known and felt reality? We have to do something. We have _to do_, as we are told by Him who only can tell us what it is we have to do: "Will to do the will," says the Christ, "and ye shall know." And if we are really seeking a basis of a.s.surance in His saving power, we ought surely to take Him at His word, when He tells us how to find it. It is not first through a.s.sured belief that we become sure of Christ, it is by doing Christ's will that we become sure of our belief. Have we to explain to a child the mechanism of its limbs before it can attempt to walk? The impulse comes, and the child walks, that is all. But the child has to walk to know that it can walk.

But what, you ask me, are we to say about sudden conversions, of which we once heard so much, and which we are still taught to seek and expect? What, I ask you, about those sudden flashes of insight which at times seem to reveal in a moment a way out of difficulties which for years we have sought in vain? A man told me lately about a period in his life when through drink and betting he was reduced from a prosperous man to a wreck in body and means. "I was down," he said, "low as a human creature could get in this world." He was converted to G.o.d, and from the very hour his change came, he declared that his craving for drink, and mania for gambling, dropped out of his being, as a piece of dead matter falls away from a living organism. And there are such cases, thank G.o.d, but we must not make our teaching about them misleading by making it despotic. As in the instances of sudden insight, we do not because we dare not say they are general, deny that they occur. The soul-development on its immortal side is, for the most part, gradual and slow. The life-faculty is there, but it often means hard work, patient waiting, and great faith, to realize its presence and bring out its power.

[2] It has been said that modern psychology confirms scientifically this method of seeking and finding the truth. It teaches that action has often to precede thought and feeling. If this is the word of psychology, it is really in accord with the method of Jesus.

Practically all His teaching is addressed, not so much to the intellect or to the emotions, but to the will. He does not put doing and believing in opposition; in actual life they are really indistinguishable parts of a healthy spiritual growth. But our Lord does put doing before knowing, as He puts religion before theology, and life before the understanding of life. His unmistakable object is to constrain men to take action, rather than to wait for emotion, or even for intellectual confidence and conviction.

As a matter of experience, we find at every turn on the road of life we have to do things we do not want to do, to secure the things we want to have. Necessity does not humour us, and that is the reason the world owes so much to necessity. We may be very "superior" about dogmatism in theology, but well for us that dogmatism will have no such nonsense in life. It is just doing the duty that tasks us most, whatever our feeling about it, which makes the difference between the worthy and the unworthy in character; between the numerals and the ciphers in the human world. It is doing, not what we would, but as we ought which changes reluctance into interest, and the sense of futility into the joy of achievement. It is doing what we know to be true which illumines its ever-lasting significance. "You could write stories which people would read," said Lecky repeatedly to George Eliot. She did not believe him, and, strange as it may seem, she had almost a morbid shrinking from making the attempt. But she did make it, and we know with what results. The attempt to write a story had not only to precede the belief that she could write one, it had to reveal the gift.

And so Jesus, who came to manifest G.o.d, says to you and me: My brother, My sister, there is that in you which, brought out and cultivated, can achieve in you the highest order and quality of life in this world, and fit you for whatever environment lies beyond. Believe me. Just take me at my word when I say to you, will to do my will, and doing it you shall come to love it--and that is to be saved; for it is to be at one with the Father in me. Leave your past, however unworthy it may be.

What I have done and suffered for you has atoned for all. Do your part, and you, too, shall testify: "I live, and yet not I, but Christ that liveth in Me."

This, then, is my position; and whether or not it answer to fact and to Scripture, I leave with your judgment. I ought to have accomplished something if I have made myself understood. It probably overlooks much that many of you hold to be integral to the nature and meaning of salvation. I have only to repeat, that what has been advanced is a setting of this great subject; and I venture to urge it upon your consideration. It now remains for me to notice very briefly one or two further questions as I draw to a close.

What, I may be asked, are we expected, as young people, to understand about the doctrines and dogmas of Christianity as necessary to an intelligent religious faith? And what about feeling or emotion, which is usually represented as a vital part of the driving power of Christian life and conduct? Well, speaking for myself, I make no pretension to the lofty disregard of doctrine which in so many quarters seems to be regarded as the hall-mark of enlightened thinking. We do well to beware of a so-called "breadth," which is but a pet euphemism for thinness.

But after all, we can hold a thing for true, and yet find no explanation of it which quite satisfies us. Theories about the heavens have come and gone, but the stars remain. Christ was, before creeds gathered about Him; and it is because He is, that men must formulate doctrine to explain Him. I have long had the conviction that in religion nothing really matters but the Spirit of Christ. This is not to say that if we have, or claim to have, the Spirit of Christ, it makes no difference whether we do, or do not, believe in the "historical Christ." To my thinking such a position is nonsense. We may as well talk about an effect without a cause. Spirit must needs clothe itself with body. The "external may come in at different points of the process, but the internal without the external cannot exist." I am simply saying, that everything we need to know in a general sense about Christian doctrine becomes intelligible and reasonable, not when we approach Christ through our doubts and difficulties about doctrines, but our doubts and difficulties through Christ. In Him is life, and the life is the light of men. I care not for the moment what dogmas about Christ you accept or reject; I ask you to think, and then say, what heaven worth entering, of state or place, could close against us, were we in the Spirit of Christ walking in the footsteps of Christ?

Then about feeling: Is there one of us who can say, that he, or she, has never had the impulse that should lead to Christian decision? Long as we make it possible for G.o.d to appeal to us, He will find His own way. From Him is the impulse, whichever way it comes, but it is ours to put it in practice. But just as we do not wait for feeling to take us out to earn our bread, and keep a roof over our head, so it is a far n.o.bler thing to turn to G.o.d from a sense of duty, and conscience, and spiritual need, than it is to depend upon feeling to make us do, what not to do, with or without feeling, is our loss and our shame.

Do not wait for feeling. Begin your part in the work of your own salvation. If feeling carry you into decision, and it sometimes does, well and good. But for one case where feeling leads to decision there are probably a score where feeling must be made by what follows decision. Take care of doing, and feeling will take care of itself; and as we rejoice in its inspiration, we shall realize that, perhaps for the most part, it can come no other way. To have the joy of doing good, we must do good. We cannot have the tonic and bracing sense of vigour by saying we will climb the mountain. It is when we have scaled its heights that we have the experience of a new physical creation.

Why wait, then, for what is waiting for us? The Divine Spirit is universal and infinite. It is the mother-soul of the universe, with eternal power and sweetness and beauty, and glory, shining down upon all men, stimulating them to be n.o.bler, to go up higher. And when we accept the influence of the Holy Spirit seeking the divine in us, and co-operate with it, we have found the answer to the question: What must I do to be saved?

Does any one say, I ask again, that he has never had this impulse? As truly can he say that he has never felt the sun. Let him take heed.

The sun sets, and it is night. There can be a night of the soul--the darkest, blackest, most hopeless night of all.

"He that hath the Son hath life; and he that hath not the Son of G.o.d hath not life." To be saved is to live; and only to the life above us can the life within us respond. Out of Christ we do not live; we but exist. And existence at its highest estate has no power inherent in it to cast out the selfishness and death that build a h.e.l.l's despair, in what might be the kingdom of heaven in our human life and world. Do we want to be saved? Do we desire life? Then pray, and begin at once to do what our heart and conscience tell us the Christ would have us do.

Will to do the will, and doing it we shall enter, gradually at first, and then with more royal progress and joy unspeakable, into the truth of His word: "Because I live, ye shall live also."

[1] Rev. W. L. Walker.

[2] Dr. Lyman Abbot.

DOES G.o.d HAVE FAIR-PLAY?

"Know therefore that the Lord thy G.o.d, he is G.o.d, the faithful G.o.d."--Deut. vii. 9.

X

DOES G.o.d HAVE FAIR-PLAY?

A professor in one of our colleges, who is an acknowledged authority on the prophets of the Old Testament, gave a course of lectures lately on his own subject to a summer school of theology. His aim in one of these prelections was to show how the prophet Jeremiah developed himself by debate and discussion with G.o.d. At its close an elderly clergyman, shaking the lecturer by the hand, said to him: "I was delighted to hear what you said about Jeremiah. I myself have for forty years preached the right and duty of men to stand up to their Maker."

It was, to say the least, a crude way of expressing himself; but the man had a meaning, and I think I know what it was. We may, to a large extent, have grown out of the old Calvinistic representation of G.o.d; but its reflex influence abides in a greater degree than we perhaps realize. This representation puts its emphasis, not so much upon the Fatherhood as upon the Sovereignty of G.o.d. It holds man responsible for the moral quality of his actions to G.o.d; but all reference to man's claims upon G.o.d are met with the stern question: "Shall the thing formed say to Him that formed it, Why hast Thou made me thus?"

Whatever the Apostle may have meant, this question has been used to support an intolerable position, and the clergyman spoke out his revolt against it. His divinely implanted instinct of justice a.s.sured him that a G.o.d, who is to command our intellectual confidence and heart-trust, must, while exercising the prerogatives of a Sovereign, accept the responsibilities of a Father. Family life would break all to pieces if we as fathers did not carry our recognition of the claims and rights of children past a severe, however just, parental authority and control into the larger realm of wise liberty and undoubted affection. And it is out of the best and highest we know of our relations to one another, that we are to understand what we ought to be to G.o.d, and what G.o.d has promised to be to us.

For G.o.d not only affirms His responsibility to us, He challenges us to say, whether, having done our part, we have weighed His part in the balance and found it wanting. It is the declaration of the Scriptures from beginning to end, that the Lord our G.o.d is a faithful G.o.d.

Through the mouth of one of His prophets He confronts us with a question which, were it not His own question, would hurt us as almost profane: "What iniquity have your fathers found in me, that they have gone far from me?"

We need not shrink, therefore, from talking reverently about the responsibility of G.o.d, for He asks us to build our trust, not only in His promises, but upon our experience of the faithfulness with which He has kept His promises. What, then, is our testimony? Has G.o.d been faithful to us; and if so, are we justified in a.s.suming that the same faithfulness is the experience of others?

"Know therefore that the Lord thy G.o.d, He is G.o.d, the faithful G.o.d."

Take this affirmation on its lowest grounds--as touching material things. It is not said that man does not live by bread, when it is said that he lives not by bread alone. We may insist upon it, that material concerns are not worthy to be compared with the things of the spirit; but this does not affect the truth, that while we are on this planet we must have material things. Jesus has told us that, "Our Heavenly Father knoweth what things we have need of before we ask Him."

It does not follow that the things we desire are the things we need.

Christ does not pledge the divine faithfulness to our desires; it is pledged to our needs.

And how is it redeemed, even in the case of the latter? Think for a moment of the poverty there is amid all our plenty. Think of the evils and misery that are the consequence as well as the cause of poverty.

There are thousands of men, and women, and children dying every year in India from want and sheer starvation. We are told that, in each case, a penny a day would mean comparative plenty. They are G.o.d's creatures, willing, and indeed eager, to work themselves to skin and bone for a penny a day, and they cannot earn it. Think again of the untold human beings nearer home, locked in a warfare from which there is no discharge but death; the grim struggle for a bare existence, with its chances at every turn of sickness, accident, no work, and then the abyss. When we have reckoned off the probable proportion of those who have done much to make the conditions in which they find themselves, we have a large percentage of people who are no more responsible for the poverty and suffering they have to endure than they are responsible for the fact that they are in the world which uses them so harshly.

For my part I can offer no explanation of these things, that can give a sensitive heart and an honest mind more than a very moderate degree of satisfaction. There are communities, and even races of people, whose existence in this world appears to have no immediate relation to their own personal happiness and well-being. They come and pa.s.s away as phases of what we must believe is an evolution towards higher things.

But this is the question: Have they who compose this lonely and sombre procession no claims upon their Maker in the meanwhile?

I do not believe that one human soul will fail of absolute, abundant, and rich compensation, in those eternal years that are at G.o.d's right hand. I have a word to say about this later, but for the present I may say that I answer many questions by my conviction that what we call death does not end all. Columbus is reported to have said: "I must have another continent to keep the earth's balance true." And I must have the personal conscious future, which is to right the wrongs of the ages, if I am to believe and preach the faithfulness of G.o.d. But we must guard against an impatience which is our littleness. In the immense times of the Almighty, every dark mystery of human being can move away, and leave the "sky of Providence at last, arching over the soul with not a cloud to dim its stars." For my present faith I hold it true with one who trusts--

"That nothing walks with aimless feet, That not one life shall be destroyed, Or cast as rubbish to the void, When G.o.d hath made the pile complete."

When any man confronts me with the inequalities of our human lot, with the suffering many have to endure from causes they have not inst.i.tuted, and circ.u.mstances over which they have no control, I may be, and often am, obliged to make him a present of much that he has to urge. But there are two things to be said, on the other side, which I can only briefly indicate, and ask you to work them out in your own mind.

I affirm as the first of the two, that the good in our life far outweighs the evil. When all is said, happiness is the rule of our normal experience, and not misery. We hear much, for example, about the suffering which is part of the order of the animal creation; how a stronger beast feeds upon a weaker, and is in turn the prey of another stronger still. While again we are told that the joys of these myriads of sentient creatures are immeasurably greater than their pains. They have pleasure more than sufficient to justify their call into existence, in spite of the drawbacks to their happiness incident to the conditions of their existence.

I am satisfied that the latter representation is true of the animal world, as I am convinced that it is true of the human. Let what may be said to the contrary, life is a mighty boon. When men bring in a verdict of unsound mind in a case of suicide, the instinct may have more to do with it than the order of evidence on which the verdict is based. We have to conclude that a man was insane before he could lay violent hands on himself. Look back upon our life, we who have travelled some distance into it, and let us say whether so far we do not account it a blessing to have lived and to be living. We have had our hard lines, and we have known the pleasant places; we have had our sorrows, and we have had our joys; we have been under the clouds, and we have lived in the sunshine. Nay, I dare go further and say, that for a day we have had of the former, we have had a week of the latter.

It is a narrow and unworthy conception of happiness to invest all our chances of it in the accident of circ.u.mstances. There is some force in the saying, that heaven is here or nowhere. If we have any thought of happiness worth turning into a fact, our life may be filled with it though the hardest possible circ.u.mstances be surrounding us. Not where we are, but what we are, makes our much or little whether of good or ill. It is an ungrateful proceeding to go through life consuming as much as possible of the fruits of a gracious present, and yet with only plaints and complaints about the legislation which tempers the blessings with the little severity needed to teach us what the blessings are.

Some one has remarked that it is the whole tragedy, and ultimately the whole power of the Christian religion, that it is attacked from every side. It is accused of faults that are hopelessly inconsistent with each other. One day it is charged with making man too responsible; the next, with not making him responsible enough. The truth is, that we need not try to make man too responsible in order to make him responsible enough. It has often been pointed out, that the Christian religion is by turns optimistic and pessimistic. St. Paul is pessimist enough where he says: "For I know that in me--that is, in my flesh--dwelleth no good thing." But who so optimistic as the same Apostle when he declares: "I can do all things through Christ which strengtheneth me."

Much of the secret of it, under G.o.d, is in a cultivated and consecrated will. Every matter, says Epictetus, has two handles, and you can choose which handle you will take. Every man has in him some promise of the gradual supremacy of character over the accidents, happenings, forces and factors of circ.u.mstances. These may be his tests; they need not be his fate. "The real vital division of the religious part of our Protestant communities," says Wendell Holmes, "is into Christian optimists and Christian pessimists." I would rank myself among the former and say again, that the good in the conditions of our life far outweighs the ill. And while maintaining this position, I would also, as the second of the two things to be urged, have us face the question, Who is responsible for the ill there is?

George Meredith, in a reference to this subject, declares that no man can _think_, and not think hopefully. Whether or not this be true in the case of every man who thinks, this can be said--it ought to be true. Instead of multiplying words to no profit over the old question, Why all this misery and suffering? let us think for a moment in another direction, and we shall perchance be encouraged to think hopefully.

It has been said that human wisdom has arrived at no juster and higher view of the present state, than that it is intended to call forth power by obstruction; the power of a life that is perfect and entire, by the responsibility of choice between the things that make or mar it. If G.o.d can rank in us nothing higher than character, and if character on the man side can be achieved only out of right choice translated in its kindred action--then it must follow that the power to choose the right is the power to choose the wrong. Which means in the fewest words, that sin, and all the ills and suffering that proceed out of its selfishness, are the issue of this possibility of fatal choosing. If it be asked: "Why the possibility at all?" I answer that without it men would cease to be men and become something else; and what that something else would be need not enter into our speculation. It is because we can do wrong that we can do right; and if we think about this, may we not think hopefully?

It is the fashion in our day to write and talk as though heredity, and the effects of the acc.u.mulation of heredity, were somehow sinister enough to drape the heavens in black, and silence all the songs of the angels. This law, we are told, can have no moral interpretation consistent with freedom and responsibility. The more than tendency of much that is being written and said is to depress the mind with a sense of the relentless force of general laws and influences, and to diminish in the individual the conviction of his power to contend against them.

I would avoid dogmatism about this matter and simply say that this seems plain to me: for one drawback we meet along the pathway of inheritances, we have a very legion of resource and help through the gains of time, and of the race. The penalties we have to pay for transgression against law are not a just indictment of the law, they are the penalty of its transgression; a by-product, which is always a decaying product as the character of the race heightens.

The purpose of G.o.d in us is character, and once we have it, established in divine grace and ensphered in the human will of a sufficient number of us, we shall soon make our new and better world. Without this character we may hope for nothing, with it we need despair of nothing.

Granted then for a moment that we had but a little more of this G.o.d-fibre running through our individual and our collective life, such an experience as physical want would become but a memory of a hideous past. This good old mother-earth can yield us, not only enough to go round, but enough to go round in generous abundance. Why is it that a few have so much more than they can use, and so many have less than they need? Do we think that G.o.d wills it? Can we conceive of it as having any part in the economy of the Kingdom which Jesus came to establish on the earth? It is not G.o.d, but our selfishness that wills it; a selfishness that has its length of days and its malign power in the widespread folly and culpable ignorance that play into its hands.