Living for the Best Part 1

Living for the Best.

by James G. K. McClure.

PREFACE.

The publisher of a large metropolitan journal, a most effective man in reaching and influencing his fellows, once expressed to me the thought, "From what I know of myself and others, were I a writer or speaker desiring to enforce truth, I would always try to vivify that truth through ill.u.s.tration and story. The every-day intelligence of man rejoices to have truth put before it in living form."

It is with these words in mind that this book is written. Its purpose is to set forth great ideas, and so to set them forth, each one ill.u.s.trated by a historic life already familiar, that these ideas shall be made luminous, and even vivid, to the reader. The characters chosen for such ill.u.s.tration are from the Old Testament--those men of ancient times whose humanity is the humanity of every race and clime, and whose experiences touch our own with sympathy and suggestion. May these old-day heroes live again before the mind of him who turns these pages, and may the ideas which they are used to ill.u.s.trate be an abiding power in the memory of every reader.

JAMES G. K. MCCLURE.

LAKE FOREST, ILLINOIS.

OPEN TO THE BEST.

CHAPTER I.

OPEN TO THE BEST.

"If every morning we would fling open our windows and look out on the wide reaches of G.o.d's love and goodness, we could not help singing." So it has been written. So Luther thought. When he was at Wartburg Castle, in the perilous times of the Reformation, he went every morning to his window, threw it open, looked up to the skies, and veritable prisoner though he was, cheerily sang, "G.o.d is our Refuge and Strength, a very present Help." Then he carried a buoyant heart to the labor of the day.

The joy of a glad outlook was well understood by Ruskin. His guests at Brantwood were often awakened early in the morning by a knocking at their doors and the call, "Are you looking out?" When in response to this summons they pushed back the window-blinds a scene of beauty greeted their eyes. The glory of sunlight and the grandeur of forest dispelled care, quieted fret, and animated hope.

Scarce anything in life more determines a soul's welfare than the nature of its outlook. If spiritual frontage is toward the shadow, the soul sees all things in the gloom of the shadow; if spiritual frontage is toward the sunlight, the soul sees all things in the brightness of the sunlight.

The preliminary question of character is, What is the outlook? Let that outlook be wrong, and opinion and conduct in due time will be wrong; let it be right, and whatever the temporary mistakes of opinion and conduct, the permanent tendency of character will be toward the right.

"From a small window one may see the infinite," Carlyle wrote. This was Daniel's belief. He acted upon his belief. The windows of his soul were always open to the infinite. In that fact lies the explanation of his character--a character of which every child hears with interest, every youth with admiration, and every mature man with reverence.

To-day in eastern lands the Mohammedan, wherever he may be, turns his face toward Mecca when, seeking help, he wors.h.i.+ps G.o.d. To him Mecca is the central spot of Mohammedan revelation, and is the focus of all Mohammedan brotherhood. So in olden times the Israelite, wherever he might be, thought of Jerusalem as the place where G.o.d's wors.h.i.+p was worthiest and where Israelitish fellows.h.i.+p was heartiest. The name "Jerusalem" strengthened his religious faith and stirred his national patriotism. To open the windows of his soul toward Jerusalem was to open the soul to the best thoughts and impressions that the world provided.

As the premier of the great Medo-Persian empire Daniel had his own palatial residence. The windows of the different rooms fronted in their special directions. There was one room that was his particular and private room. It was an "upper room" or "loft," somewhere apart by itself. The distinctive feature of this room was that its windows opened toward Jerusalem. Into this room Daniel was accustomed to go three times a day, throw open the lattice windows, look toward Jerusalem, and then in the thought of all that Jerusalem represented, kneel and talk with G.o.d.

Such was his custom. If the matters of his life were comparatively comfortable, he did this; and if those matters were seriously unpleasant, he did the same. Should, then, an occasion much out of the ordinary arise, an occasion involving a crisis in his life, it would be perfectly natural that he should, as he had invariably done, go into his retired chamber and open the windows.

Such an extraordinary occasion arose when Darius issued the decree that the man who prayed to other than himself should be cast into a den of lions. In itself the decree seemed justifiable. It was customary for the Persians to wors.h.i.+p their kings as G.o.ds. Ormuzd was said to dwell in every Persian king. Accordingly, divine authority was attributed to Persian kings, and whenever one of them issued a law, it had the force of infallibility. So it was "that the law of the Medes and the Persians published by a king altereth not."

At this particular time a decree commanding all people to bow to the king was perhaps a matter of state policy. The kingdom of the Medes and Persians had just been established. Here was an opportunity of testing the loyalty of the entire realm to the new king, Darius. If the people far and wide would bow to him, then they were loyal; but if they refused so to bow, then they evidently were disloyal.

There was, however, an ulterior motive lying back of this seemingly rational decree. Many of the state officials envied Daniel. He was a foreigner, and still he held higher place than they. They desired to bring him into disrepute. They could not accomplish their purposes through charges of malfeasance of office, for his actions were absolutely faultless. They therefore resorted to the securing of this decree, believing, from what they knew of Daniel's habits and character, that he would, as he always had done, pray to Jehovah and not to Darius.

In such case he would violate the decree and expose himself to the penalty of death.

Daniel knew that the decree had been issued. What would he do about it?

The envious officials watched to see. When Daniel went to his palace their eyes followed him. Perhaps they had spies in the palace. In any case, some eyes tracked him as he pa.s.sed from room to room until he came into his "loft," his "upper room," and then they saw him open the windows toward Jerusalem and kneel before Jehovah! So much was it a part of Daniel's life to keep the windows of his soul open to the best, that the direst threat had no power to divert him for an instant from his wonted course.

Daniel kept the windows of his soul open to the best _religion_. To him Jerusalem stood for the best religion on earth. From the time, as a boy of fourteen, he first went away from home, he had lived among peoples having different faiths. He had known the religion of the Chaldeans, and had seen its phases under Nebuchadnezzar and Belshazzar. It had much in its favor: its temples were beautiful, its ceremonies ornate, its feasts imposing. It had much however that was not in its favor: its heartlessness, its impurity, and its deceit. He had known, too, the fire-wors.h.i.+ping religion of the Persians. Many of its features appealed to him. The sun then as always was an object of admiration. As it rises above the horizon, moving with a stately progress that no cloud can check, no force of nature can r.e.t.a.r.d, and no hand of man can withstand, it is the personification of majesty. As it causes the birds to sing, the beasts of the field to bestir themselves, and mankind to issue forth to labor, it is the emblem of power. As it makes the gra.s.s to grow and the flower to bloom, and as it draws skyward the moisture of lake and ocean that, like a great benefactor, it may send acc.u.mulated showers to refresh the parched earth, the sun is a very life-giver. It was no wonder that the Persians of Daniel's day, with their imperfect knowledge, bowed before that sun and wors.h.i.+ped it; nor was it a wonder that they wors.h.i.+ped all fire that has within itself such transforming and beautifying and energizing power.

But though Daniel knew this religion, and the many other religions that in his time had their votaries in Babylon, he kept his windows open toward Jerusalem. Other religions might attempt the answer to the soul's inquiries concerning the meaning of life, other religions might have their beauties and their deformities, other religions might help him very materially in his political career, but to him one religion was the highest and the best, and to the influence of that religion he opened his soul. Jerusalem stood for one G.o.d--an invisible Creator who formed all things and was Lord over the sun itself as well as over man. This G.o.d, an unseen Spirit, was spotless in his character, and would dwell in the heart of man as man's friend and helper. To Daniel there was no such religion anywhere as the religion that taught this incomparable G.o.d--a G.o.d without a vice, a G.o.d who forgives sin, a G.o.d who never disdains the weakest soul that comes to him in penitence--and still is "Lord of lords and King of kings," the only wise and only Eternal One.

Once a distinguished thinker, addressing students, said: "I have found great benefit in my own experience by emphasizing a very simple principle, one which never fails me when it is applied to questions of the spiritual life: '_It is always best to believe the best._'"

Then he ill.u.s.trated his meaning. The religion that teaches that all events are guided by intelligence toward a goal of love, rather than by blind and remorseless force, enables us to live in hope. It makes existence, not a prison-house, but a place of broad and splendid horizons; it makes the service of humanity a prophecy of blessing for all; it makes the discipline of the race a means toward a beneficent end. The religion that also teaches that we all are children of a good G.o.d, and that to the weakest and humblest of us there may be deliverance from all evil, transformation into all holiness, and finally reception to immortality in the presence and service of regnant perfection, such a religion is the best--the best in its hopes, the best in its inspiration, the best in its purposes, and the best in its results.

Because it is the best, it is best to believe it; best to believe it, because through believing it we are helped toward the n.o.blest manhood and are enabled to face life and death alike, with bravery.

All this Daniel realized. Accordingly, amid all the distractions and appeals, and even temptations, of other religions, he kept his heart's windows open to the influences of G.o.d's religion. That was the wise att.i.tude for him. It is the wise att.i.tude for all. It is a man's duty, if he be true to his own soul, to keep an open mind to the best religion. Christianity claims to be the best, and asks acceptance on that ground alone. It welcomes study of every other religion. It rejoices in a "Parliament of Religions," wherein the advocates of different religions may present the claims of their religions in the strongest language possible. It listens as one religion is praised because it can secure calmness of mind, and as another is praised because it can secure heroism of life. As it listens, it delights in every word of encomium, _so long as each speaker and hearer keeps an open heart toward the best religion_. Then, when its own opportunity comes, Christianity presents itself, and a.s.serting that the evil that is in any other religion is not in Christianity at all, that the good that is in any other religion is in Christianity far more abundantly, and that there are blessings in Christianity that appear in no other religion whatever, it claims to be the transcendent religion.

In the activity of intellectual life common to all awakening and thoughtful minds it is inevitable that doubts will arise concerning the worthiness of Christianity. Every age finds the special doubts of its own age peculiar to itself. In this present age questions are in the air concerning the authors.h.i.+p of the Bible, concerning the person of Christ, and concerning the authenticity of the records of Christ's earthly ministry. Men are asking whether this world is impelled by a blind, resistless, heartless force, whether we are merely a ma.s.s of atoms, whether we may be delivered from the thraldom of sin, and whether when we die we become dust and dust alone. What shall we do in the face of all these questions? _Keep the windows of our souls open to the beliefs that are best for our life's grandeur and for humanity's uplift._ That is what we may do, what we should do, and what if we so do, will invariably lead the mind to a higher and higher valuation of the pre-eminence of Christianity.

Daniel kept his windows open to the best _commands_ of the best religion. His daily surroundings from the hour as a youth he entered the king's palace at Babylon were demoralizing. The ideals of his a.s.sociates were low. The religious life of his fellow-students was a mere form.

Domestic life all about him was unsound. Public life was dishonest.

Looseness of character everywhere prevailed. Impurity was alluring.

Bribery was considered a necessary feature of authority. The weak were crushed by the mighty. Selfishness characterized both king and people.

The difficulty of his position was great: to breathe malaria and not be affected by it. He was in the whirl of worldliness and still he must not be made dizzy thereby. His one resource for safety was his daily consideration of the commands of G.o.d. Those commands charged men to be upright, to be clean, to do duty faithfully, even though it was duty to a heathen master, and to make life serviceable to the welfare of others.

Again and again all through the years of his exile it was necessary for his soul's welfare that he should ponder these commands of G.o.d and not let the atmosphere that surrounded him lower and destroy his ideals.

On that day when the unalterable decree was issued Daniel was in imminent and unescapable peril. Jealous officers already rejoiced in his antic.i.p.ated death. The danger of weakening threatened his heart. He remembered that Abraham once in Egypt surrendered his principles and thereby saved his life; that the Gibeonites once falsified and so preserved themselves alive. He might have reasoned, "Why should not I, in this special matter, yield, and give up recognition of Jehovah until the storm of persecution is past?" He could easily say, "Perhaps I am making too much of this whole subject; what difference will there be if I, away off here in Babylon, hundreds of miles from home, call this a case of expediency, and temporarily relinquish my ideals?" The temptation was a fearful one. Many a man has gone down before it.

Cranmer did, Pilate did; but not Daniel. He kept his eyes on G.o.d's commands--those commands that told him to do the right and scorn the consequences, those commands that told him that faithfulness to principle, though it ended in martyrdom, was essential to place in G.o.d's hero list. He remembered Joseph, who would not sin against G.o.d in doing evil. He remembered G.o.d, that bade him bear his testimony, sealing it if necessary with his life's blood. So remembering he kept the faith and proved invincible.

Many a man, like Daniel, exposed to a peculiar temptation, has been made brave as he has remembered the standards set for him by another. He has thought of the wife perhaps, who charged him to meet his duties as a man of G.o.d, though G.o.dliness should involve them both in disgrace, and thus thinking he has stood firm before evil. Or as a youth, away from home, in a school or factory, with deteriorating influences all about him, and his feet well-nigh gone from the ways of uprightness, he has turned his heart toward that mother who would rather have him die than be false, and the remembrance of her has roused his self-a.s.sertion and made him master of the environment.

The commands of G.o.d summon men to _principle_, to _fidelity_, to _serviceableness_, to _self-renunciation_, and to _holiness_. The man has never lived, nor ever will live, who can fulfil these commands of G.o.d unless his windows are continually open toward Jerusalem. We need, we always need, to have our ideals kept large and our standards kept high if we are to be n.o.ble souls.

Daniel kept the windows of his soul open, too, to the best _promises_ of the best religion. Even though the prince of the eunuchs was kind to the home-sick captive, and a king was gracious to the interpreter of dreams, Daniel was always exposed to discouragement. Like the missionary of to-day, alone in a foreign land, he was surrounded by the depressing influences of heathenism. As he advanced in power there was no one to whom he could go for religious fellows.h.i.+p. The aids of comrades.h.i.+p and the aids of public wors.h.i.+p were wanting. There were no audible voices summoning him to trust, and there was no tangible evidence of the existence of a people of G.o.d. He therefore needed every day to go to G.o.d Himself, and find in Him a refuge for his heart; needed to hear G.o.d's rea.s.suring voice telling him that G.o.d was with him, was watching over him in love, and would provide for him as occasion might require. How often Daniel must have been comforted and heartened as he opened his soul to the promises of G.o.d!

But what an hour of need that was when he was tracked to his upper room!

Every power in the great Medo-Persian Empire was arrayed against him. No friend, no helper, was at hand. He stood alone before his fearful crisis. Brave and determined as his spirit might be, he was still a man--a man of flesh and blood. He needed strength: needed, as Christ afterward in Gethsemane needed, supporting and encouraging sympathy. He turned his soul toward the promises of G.o.d's protection and help. He let those promises flood his heart. Those promises made his will like adamant.

We do well when we front our hearts to G.o.d's promises. Every earnest soul, trying to make this world better, meets severe discouragements.

Then let the soul open itself to G.o.d's a.s.surance that the ends of the earth are given to Christ and that good shall indeed come off victorious. Every weak soul struggling to subdue its sin comes to hours of weariness. Then let the soul open itself to G.o.d's a.s.surance that He giveth power to the faint and to them that have no might He increaseth strength. Every sorrowing soul, sighing for the loved and the lost, has days of loneliness. Then let the soul open itself to G.o.d's a.s.surance that life and immortality are brought to light in Jesus Christ. Only as the needy world of humanity opens its heart to G.o.d's promises can it walk in light and possess the peace that pa.s.seth understanding.

There is always danger lest men let the windows of their souls be shut toward G.o.d. Our particular _sins_ cause us to shut these windows. We do not like to look into G.o.d's face when we are conscious of cherished evil. Adam and Eve hid themselves from G.o.d when they knew they had done wrong. Those who condemned the reformers to death, often put wax in their ears so that they might not hear the testimony given by those reformers at the stake. _Cares_, too, cause us to shut these windows. We have so much responsibility to absorb us that we have "no time to look out to any distant tower of a sanctifying thought." All sorts of sights are before our windows--society, business, pleasure, study--but not G.o.d.

Our life seems to open in every other direction than toward the holy city. We do not go alone into a private place and expose ourselves to the influences G.o.d stands ready to send to our hearts. It would be far better if we did. We should find that almost as gently as comes the sunlight, ideas, inspirations, and aspirations would be suggested to our hearts. They would enter our hearts, we would not know how; and if we cherished them, they would correct our false estimates of life, would re-mint our courage, would clarify the vision of our faith, and would prepare us, as they prepared Daniel, to discharge all life's duties with integrity, humanity, and composure.

It is a blessed, very blessed, way to live, this way of keeping our hearts open to the best. We all can so live. We can have a secret chamber--a very closet of the soul--into which we can go, whether we are with the mult.i.tude or are alone; and if through the broadly opened windows of that closet we look out toward the best--distant as that best may seem--back from the best will come the light that never fails and the strength that never breaks.