In His Image Part 10

Reasoning unanswerable. He argues from the less to the greater and with incomparable beauty woos man away from the distracting thoughts that dissipate his strength without yielding him any advantage. The Creator who cares for the birds will not forget man made in His image; He who clothes the fields in the beauty of the flower and gives to the trembling blade of gra.s.s the nourishment that it needs for its fleeting day, will not desert man, His supreme handiwork.

"Sufficient unto the day is the evil thereof," is a rebuke aimed at those who borrow trouble. Let not the past distress you--it has gone beyond recall; let not the morrow intrude upon you--it will bring its cargo of cares when it comes. Man lives in the present and can claim only the moment as it pa.s.ses, but Christ teaches him how to so use each hour as to make the days that are gone an echoing delight and the days that are yet to come a radiant hope.

Christ has been called a sentimentalist. Let it be admitted; it is no reproach. He is the inexhaustible source of sentiment, and sentiment rules the world. "The dreamer lives forever; the toiler dies in a day."

A striking ill.u.s.tration of the emphasis that Christ placed upon sentiment is found in Matthew 26:7-13:

There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you, but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Eight verses devoted to an alabaster box of ointment! This is more s.p.a.ce than was given to many incidents seemingly more important, and at the very crisis of His career, too. But who will estimate the value of this narrative?

Judas complained that it was an inexcusable waste of money--Judas, the thief, as Mark calls him, pretended concern about the poor. The poor have received immeasurably more from the use made of this ointment than they would have received had it been sold and the proceeds distributed then. It was an expression of love, and love is the treasury box from which the poor can always draw. That box of ointment has spread its fragrance over nineteen hundred years. Give a man bread and he hungers again; give him clothing and his clothing will wear out; but give him an ideal--something to look up to through life--and it will be with him through every waking hour lifting him to a higher plane and filling his life with the beauty and the bounty of service. The money spent for a loaf of bread may stay the pangs of hunger for a few brief hours, but the same amount invested in the "bread of life" will give one an inexhaustible feast. A drink of water refreshes for the moment; the same amount invested in the "water of life" may make of one a spring overflowing with blessings.

A Bible costs a few cents and yet upon it may be built a life that is worth millions to the human race. It was a Bible that made William Ewart Gladstone for a generation the world's greatest Christian statesman; it was a Bible that made Jose Rodrigues for a quarter of a century the greatest moral force in Brazil. The Bible has given us great leaders in the United States. It is the Bible that has sent missionaries throughout the world to plant in little communities everywhere the teachings of the greatest of sentimentalists--and, at the same time, the most practical of philosophers. Christ has taught us the true value of those things which touch the heart and, through the heart, move the world.

"Suffer little children to come unto me;" Christ used the child to admonish those older grown. The Church is following in His footsteps when it makes the child the subject of constant thought and solicitude.

It is when we deal with the child that we get the clearest conception of the superiority of faith over reason. The foundations of character are laid in faith and not in reason; they are laid before the reason can be accepted as a guide. No one who exalts reason above faith can lead a child to G.o.d, but a child can understand the love of the Saviour and the tender care of the Heavenly Father. For this reason the Sunday school increases in importance. Its lessons build character; its songs echo throughout our lives.

The law arbitrarily fixes the age of twenty-one as the age of legal maturity. No matter how precocious a young man be, the presumption of law is against his intelligence until he is twenty-one. He cannot vote; he cannot make a valid deed to a piece of land. Why? His reason is not mature, and yet the moral principles that control his life are implanted before he reaches that age. His ideals come into his life long before the reason can be regarded as a safe guide. Before the reason is mature he believes in G.o.d or has rejected G.o.d. If he lives in a Christian community he has accepted the Bible as the Word of G.o.d or rejected it as the work of man; if he is acquainted with Christ he has accepted or rejected Him. A child's heart cannot remain a vacuum. It is filled with reverence or irreverence. Those who think that the mind can remain unbia.s.sed until one becomes of age and then be able to render impartial decisions, know little of human experience. Love comes first, reason afterward; the child obeys and later learns why it should obey. Morality rests upon religion and religion, taking hold upon the heart, exercises a control far greater than any logic can exercise over the mind.

Look back over your lives and see how much of real moral principle you have added since you became of age. You can better explain your faith; your will is more firm, your determination more deeply rooted, but what new seed of morality has been sown since you reached the age when the reason is presumed to be mature?

While Christianity builds upon the affirmations of the New Testament and the positive virtues taught by the Saviour it is loyal, as Christ was, to the Commandments which G.o.d gave to the people through Moses. Most of these commandments--those relative to man's duty to man--are written unto the statutes of state and nation; they form the basis of our laws.

Those which relate to man's duty to G.o.d and which are not, therefore, legally binding are binding on the conscience of Christians.

The Christian Church from its earliest beginnings has enforced respect for parents. Parental authority is not only essential to the child's welfare during youth but it is necessary as a foundation upon which to build respect for government and for laws. The Christian home is the nursery of the State as well as of the Church. Loyalty to G.o.d and loyalty to government are easily learned by those who from infancy are taught obedience to those who have the right to instruct and direct.

The Christian Church stands also for Sabbath observance. The right to wors.h.i.+p G.o.d according to the dictates of one's conscience is an inalienable right and any attempt to interfere with the full and free exercise of this right would and should arouse universal protest. Those who do not wors.h.i.+p at all have no fear of molestation, but freedom of conscience is not interfered with by laws that provide opportunity for rest and guarantee leisure for wors.h.i.+p.

Man's body needs relaxation from toil and man's mind needs leisure as well. These needs are so obvious that they are universally admitted.

The spiritual nature requires refreshment also and this need is as imperative as the needs of body and brain. As the spiritual man is the dominant force in life and the measure of the individual's usefulness, the nation cannot be less concerned about the people's spiritual growth and welfare than about their health and intellectual strength.

It is both natural and proper that the day which is observed religiously by the general public should be selected as the day of rest also, respect being shown to those who conscientiously observe another day.

Differences of opinion may exist in different localities as to what should be permitted on the Sabbath day, but experience has supported two propositions: first, that every citizen should be guaranteed _time_ for rest and for wors.h.i.+p, and, second, that every citizen should be guaranteed the _peace_ and _quiet_ necessary for both rest and wors.h.i.+p.

Here, as in nearly every other issue that concerns human welfare, the controversy is not between those who differ in opinions as to what is right and proper but between those, on the one side, who have a pecuniary interest in the promotion of things which are objectionable, and those, on the other, who seek to promote the common good. In other words, it is the old conflict between money and morals: between selfishness and the public weal.

While Christ was all love and all compa.s.sion and all tenderness He never hesitated to draw the line and draw it rigidly against folly as well as against sin. The parable of the Ten Virgins is a case in point. Five were wise and five were foolish, the evidence of the difference being found in the fact that five were prudent enough to supply themselves with oil sufficient for an emergency. The other five, lacking wisdom, took only the oil that they could carry in their lamps. When the need came the foolish turned to the wise and said, "Give us of your oil," but the wise refused lest they should not have enough for themselves and the others. Were they censured? No. The parable teaches one of the most important lessons to be learned in life, namely, that the foolish cannot be saved from punishment. It is punishment that converts folly into wisdom and saves the world from a race of fools.

The parable has wide-spread application. The foolish parent cannot be saved from the sorrow inflicted by a spoiled child; the idle cannot be saved from hunger and want; the lazy cannot be given the rewards of the diligent. The success that attends effort and rewards character cannot be awarded to the undeserving without paralyzing all the incentives to virtue and industry. Christ came not to destroy the law--either that revealed in the Word of G.o.d or that which was written on nature--He came to fulfill. In the brief years that He taught His disciples and the mult.i.tude He quoted the law and ill.u.s.trated it. He did not come to relieve men of responsibility--He came to light the way--"That they might have life and that they might have it more abundantly."

Christ's doctrines are not limited in time or to numbers. They apply to everybody and last for all time. Paul, in Romans 12: 20, interprets the Master's teachings and applies them. "Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." How different this way of dealing from the way the carnal man acts, and yet who can question the wisdom of the Saviour's plan? Hatred begets hatred; retaliation invites retaliation and the feud grows. The mountains of Kentucky have furnished numerous ill.u.s.trations of the futility of revenge. Families were arrayed against families and sons took up inherited hatreds and died violent deaths bequeathing the spirit of revenge to their descendants.

We see the same false philosophy at work among nations. One war lays the foundation for another; generation after generation is sworn to avenge the crimes of preceding generations; and much of it is done in the name of patriotism and glorified as if it were service to the country.

Paul gives us the remedy and it is based upon the injunction that Jesus gave, namely, Love your enemies. Feeding an enemy is more effective than threats of punishment. It is a manifestation of love, and love is the weapon for which there is no s.h.i.+eld. The philosophy that Paul applies to the individual is just as effective when applied to larger groups.

Nations that have been at war cannot be reconciled by the methods of war. They can be suppressed by force but unless won by friends.h.i.+p there can be no reunion.

Paul concludes this chapter with a command "Be not overcome of evil, but overcome evil with good." There never was a time in the world's history when this kind of doctrine was more imperatively needed for the healing of the wounds of the unprecedented conflict through which the world has pa.s.sed. Christ has a remedy: Let the wrongs of the past be forgiven and forgotten; let the world be invited to build on friends.h.i.+p and cooperation. Let the rivalry be in the showing of magnanimity. Who dares to say that the plan will fail? The alternative policy has failed and failed miserably. Why not employ the only untried remedy for the ills which afflict civilization?

And the gifts of the Man of Galilee are permanent; they survive the tomb. As one nears the end of life he becomes conscious of an inner longing to attach himself to inst.i.tutions that will outlive him. His affections having gone out to his fellows, and his heart having entwined itself with the causes that embrace all humankind, he does not like to drop out and be forgotten. His sympathies expand and sympathy is the real blood of the heart, forced by the pulsations of that major organ through all the arteries of society. Have you thought how few of each generation are remembered after death by any one outside of a small circle of friends? We have an hundred millions of people living in the largest republic in history--one of the greatest nations the world has ever known--and yet how many names will survive for a century after those who bore the names are buried? The vanity of man is rebuked by a visit to any old, neglected cemetery. As Bryant puts it

"The world will laugh when thou art gone And solemn brood of care plod on And each one as before will chase his favourite phantom."

It is partly to escape this dread oblivion that men and women, blessed with means, endow hospitals and colleges and charitable inst.i.tutions.

They yearn for an immortality on earth as well as in the world beyond, and nothing but the spiritual has promise of the life everlasting.

If we examine our expense accounts we will be ashamed to note how large a proportion of our money we spend on the _body_. We buy it the food that it most enjoys, and the raiment that most adorns it; we give it habitations of comfort and beauty, and yet the body is responsible for most of our easily besetting sins and its aches and pains fill life with much of its misery. We spend the first twenty years of life in an effort to develop the body, the second twenty years of life in an effort to keep it in a state of health and twenty more trying to preserve it from decline, and then the threescore years have pa.s.sed. And, no matter how successful we may be in lifting the body toward physical perfection, we have no a.s.surance that any physical perfection can be made use of in the world above. I believe in the resurrection of but I have not spent much time during the later years in worrying about what particular body I shall have over there. According to the scientists the body changes every seven years. If that be true, I have done little more than exchange an old body for a new one during the more than sixty years that I have lived. I had a baby body and a boy's body, then the body of a young man, and so on until I am now well along with my ninth body. I do not know which one of these will be best for me in the next world, but I know that the G.o.d who made this world and gave me an existence in it will give me, in the land beyond, the body that will best serve me there.

Neither have we any a.s.surance that the perfections of the mind survive the day of death. We spend a great deal of time on the mind, for this is an age of intellectual enthusiasm. My experience has not been different from the experience of others. My mother taught me at home until I was ten; then my parents sent me to the public school until I was fifteen; then I spent two years in an academy preparing for college; then four years in college and then two years in a law school. After nearly twenty years of schooling I took part in my last "Commencement," and then I began to learn, and have been learning ever since. I have acc.u.mulated something of history, something of science, a bit of poetry and philosophy, and I have read speeches without number. I have acc.u.mulated a large amount of information on politics and politicians that I know I shall not need in Heaven, if Heaven is half as good a place as I expect it to be. How much of the intellectual wealth that we have so laboriously acquired can we carry with us? We do not know.

But we know that that which is spiritual does not die--that the heart virtues will accompany us when we enter the future life. In the parable of the Tares, Christ explains that, just as the tares and the wheat grow together until the harvest, so the righteous and the unrighteous live together in this world, but that on the day of judgment they shall be separated. Then shall the righteous "s.h.i.+ne forth as the sun in the kingdom of their Father." We have no promise that the body will s.h.i.+ne even as a star, or that the mind will s.h.i.+ne even as one of the planets, but the sun in its splendour is used to ill.u.s.trate the brightness with which those will s.h.i.+ne who are counted righteous in that day.

I esteem it a privilege to be permitted to present the claims of the Larger Life to which Jesus, the Christ, calls all of the children of men. Why will one choose a life that is small and contracted, when there is within his reach the life that is full and complete--the Larger Life?

Why will he be content with the pleasures of the body and the joys of the mind when he can have added to them the delights of the spirit? How can he delay acceptance of Christ's offer to enn.o.ble that which he has, and to add to it the things that are highest and best and most enduring?

This is the life that Christ brought to light when He came that men might have _life_ and have it more _abundantly_.

VI

THE VALUE OF THE SOUL

The fact that Christ dealt with this subject is proof conclusive that it is important, for He never dealt with trivial things. When Christ focused attention upon a theme it was because it was worthy of consideration--and Christ weighed the soul. He presented the subject, too, with surpa.s.sing force; no one will ever add to what He said. Christ used the question to give emphasis to the thought which He presented in regard to the soul's value.

On one side He put the world and all that the world can contain--all the wealth that one can acc.u.mulate, all the fame to which one can aspire, and all the happiness that one can covet; and on the other side He put the soul, and asked the question that has come ringing down the centuries: "What shall it profit a man if he gain the whole world and lose his own soul?"

There is no compromise here--no partial statement of the matter. He leaves us to write one term of the equation ourselves. He gives us all the time we desire, and allows the imagination to work to the limit, and when we have gathered together into one sum all things but the soul, He asks--What if you gain it all--ALL--ALL, and lose the soul? What is the profit?

Some have thought the soul question a question of the next world only, but it is a question of this world also; some have thought the soul question a Sabbath-day question only, but it is a week-day question as well; some have thought the soul question a question for the ministers alone, but it is a question which we all must meet. Every day and every week, every month and every year, from the time we reach the period of accountability until we die, we--each of us--all of us, weigh the soul; and just in proportion as we put the soul above all things else we build character; the moment we allow the soul to become a matter of merchandise, we start on the downward way.

Tolstoy says that if you would investigate the career of a criminal it is not sufficient to begin with the commission of a crime; that you must go back to that day in his life when he deliberately trampled upon his conscience and did that which he knew to be wrong. And so with all of us, the turning point in the life is the day when we surrender the soul for something that for the time being seems more desirable.

Most of the temptations that come to us to sell the soul come in connection with the getting of money. The Bible says, "The love of money is the root of all evil." Or, as the Revised Version gives it, "A root of all kinds of evil."

Because so many of our temptations come through the love of money and the effort to obtain it, it is worth while to consider the laws of acc.u.mulation. We must all have money; we need food and clothing and shelter, and money is necessary for the purchase of these things. Money is not an evil in itself--money is, in fact, a very useful servant. It is bad only when it becomes the master, and the love of it is hurtful only because it can, and often does, crowd out the love of n.o.bler things.

But since we must all use money and must in our active days store up money for the days when our strength fails, let us see if we can agree upon G.o.d's law of rewards. (See lecture on "His Government and Peace.")

How much money can a man rightfully collect from society? Surely, there can be no disagreement here. He cannot rightfully collect more than he honestly earns. If a man collects more than he earns, he collects what somebody else has earned, and we call it stealing if a man takes that which belongs to another. Not only is a man limited in his collection of what he honestly earns, but will an honest man _desire_ to collect more than he earns?

If a man cannot rightfully collect more than he honestly earns, it is then a matter of the utmost importance to know how much money a man can honestly earn. I venture an answer to this, namely, that a man cannot honestly earn more than fairly measures the value of the service which he renders to society. I cannot conceive of any way of earning money except to give to society a service equivalent in value to the money collected. This is a fundamental proposition and it is important that it should be clearly understood, for if one desires to collect largely from society he must be prepared to render a large service to society; and our schools and colleges, our churches and all other organizations for the improvement of man have for one of their chief objects the enlargement of the capacity for service.

There is an apparent exception in the case of an inheritance, but it is not a real exception, for if the man who leaves the money has honestly earned it, he has already given society a service of equivalent value and, therefore, has a right to distribute it. And money received by inheritance is either payment for service already rendered, or payment in advance for service to be rendered. No right-minded person will accept money, even by inheritance, without recognizing the obligation it imposes to render a service in return. This service is not always rendered to the one from whom this money is received, but often to society in general. In fact, most of the blessings which we receive come to us in such a way that we cannot distinguish the donors and must make our return to the whole public. If one is not compelled to work for himself he has the larger pleasure of working for the public.

But I need not dwell upon this, because in this country more than anywhere else in the world we appreciate the dignity of labour and understand that it is honourable to serve. And yet there is room for improvement, for all over our land there are, scattered here and there, young men and young women--and even parents--who still think that it is more respectable for a young man to spend in idleness the money some one else has earned than to be himself a producer of wealth. As long as this sentiment is to be found anywhere there is educational work to be done, for public opinion will never be what it ought to be until it puts the badge of disgrace upon the idler, no matter how rich he may be, rather than upon the man who with brain or muscle contributes to the Nation's wealth, the Nation's strength and the Nation's progress.