Did men but know it, this is the secret of all heroic greatness. Here is that matchless old Greek, Socrates, sitting in the prison talking with his friends of death and immortality, of the truth and beauty he hopes to find beyond. With one hand he rubs his leg, chafed by the harsh fetters, with the other he holds the cup of poison. When the sun touched the horizon he took the cup of death from the jailer's hand, and with shining face went down into the valley, and midst the thick shadows pa.s.sed forever from mortal sight, still pursuing his vision splendid. And here is that pure-white martyr girl, painted by Millais, staked down in the sea midst the rising tide, but looking toward the open sky, with a great, sweet light upon her face. Here is Luther surrounded by scowling soldiers and hungry, wolfish priests, looking upward and then flinging out his challenge, "I cannot and I will not recant, G.o.d help me." Here is John Brown, with body all pierced with bullets and grievously sore, stooping to kiss the child as he went on to the gallows, with heart as high as on his wedding day. And here is that Christian nurse who followed the line of battle close up to the rifle-pits, and kindled her fire and prepared hot drinks for dying men; who, when asked by the colonel who told her to build those fires, made answer: "G.o.d Almighty, sir!" and went right on to fulfill her vision. And here is Livingstone, with his grand craggy head and deep-set eyes, found in the heart of Africa, dead beside his couch, with ink scarcely dry on words that interpreted his vision: "G.o.d bless all men who in any way help to heal this open sore of the world!"

Chiefly, there is Christ, who, from the hour when the star stayed by His manger in Bethlehem, and the light ne'er seen on land or sea shone on the luminous and transfigured mount, on to the day of His uplifted cross, ever followed the divine vision that brought Him at last to Olivet, to the open sky, the ascending cloud, the welcoming heavens.

But G.o.d, who hath appointed visions unto great men, doth set each lesser human life between its dream and its task. Deep heart-hungers are quickened within the people, and then some patriot, reformer, or hero, is raised up to feed the aspiration. Afterward history stores up these n.o.ble achievements of yesterday as soul food for to day. The heart, like the body, needs nourishment, and finds it in the highest deeds and best qualities of those who have gone before. Thus the artist pupil is fed by his great master. The young soldier emulates his brave general. The patriot is inspired by his heroic chief.

History records the deeds of n.o.ble men, not for decorating her pages, but for strengthening the generations that come after. The measure of a nation's civilization is the number of heroes it has had, whose qualities have been harvested for children and youth.

Full oft one hero has transformed a people. The blind bard singing through the villages of Greece met a rude and simple folk. But Homer opened up a gallery in the clouds, and there unveiled Achilles as the ideal Greek. It became the ambition of every Athenian boy to fix the Iliad in his mind and repeat Achilles in his heart and life. Soon the Achilles in the sky looked down upon 20,000 young Achilles walking through the streets beneath. With what admiration do men recall the intellectual achievements of Athens! What temples, and what statues in them! What orators and eloquence! What dramas! What lyric poems! What philosophers! Yet one ideal man who never lived, save in a poet's vision, turned rude tribes into intellectual giants. Thus each nation hungers for heroes. When it has none G.o.d sends poets to invent them as soul food for the nation's youth. The best gift to a people is not vineyards nor overflowing granaries, nor thronged harbors, nor rich fleets, but a good man and great, whose example and influence repeat greatness in all the people. As the planet hanging above our earth lifts the sea in tidal waves, so G.o.d hangs ill.u.s.trious men in the sky for raining down their rich treasure upon society.

Moreover, it is the number and kind of his aspirations that determine a man's place in the scale of manhood. Lowest of all is that great under cla.s.s of pulseless men, content to creep, and without thought of wings for rising. Mere drifters are they, creatures of circ.u.mstance, indifferently remaining where birth or events have started them.

Having food and raiment, therewith they are content. No inspirations fire them, no ideals rebuke them, no visions of possible excellence or advancement smite their vulgar contentment. Like dead leaves swept forward upon the current, these men drift through life. Not really bad, they are but indifferently good, and therefore are the material out of which vicious men are made. In malarial regions, physicians say, men of overflowing health are safe because the abounding vitality within crowds back the poison in the outer air, while men who live on the border line between good health and ill, furnish the conditions for fevers that consume away the life. Similarly, men who live an indifferent, supine life, with no impulses upward, are exposed to evil and become a constant menace to society.

Higher in the scale of manhood are the men of intermittent aspirations. A traveler may journey forward guided by the light of the perpetual sun, or he may travel by night midst a thunder-storm, when the sole light is an occasional flash of lightning, revealing the path here and the chasm there. But once the lightning has pa.s.sed the darkness is thicker than before. And to men come luminous hours, rebuking the common life. Then does the soul revolt from any evil thought and thing and long for all that is G.o.d-like in character, for honor and purity, for valor and courage, for fidelity to the finer convictions deep hidden in the soul's secret recesses. What heroes are these--in the vision hour! With what fort.i.tude do these soldiers bear up under blows--when the battle is still in the future! But once the conflict comes, their courage goes! On a winter's morning the frost upon the window pane shapes forth trees, houses, thrones, castles, cities, but these are only frost. So before the mind the imagination hangs pictures of the glory and grandeur and G.o.d-likeness of the higher life, but one breath of temptation proves their evanescence.

Better, however, these intermittent ideals than uninterrupted supineness and contentment. But, best of all, that third type of men who realize in daily life their luminous hours, and trans.m.u.te their ideals into conduct and character. These are the soul-architects who build their thoughts and deeds into a plan; who travel forward, not aimlessly, but toward a destination; who sail, not anywhither, but toward a port; who steer, not by the clouds, but by the fixed stars.

High in the scale of manhood these who ceaselessly aspire toward life's great Exemplar.

Consider the use of the soul's aspirations. Ideals redeem life from drudgery. Four-fifths of the human race are so overbodied and under-brained that the mind is exhausted in securing provision for hunger and raiment. No to-morrow but may bring men to sore want.

Poverty narrows life into a treadmill existence. Mult.i.tudes of necessity toil in the st.i.thy and deep mine. Mult.i.tudes must accustom themselves to odors offensive to the nostril. Men toil from morning till night midst the din of machinery from which the ear revolts.

Myriads dig and delve, and scorn their toil. He who spends all his years sliding pins into a paper, finds his growth in manhood threatened. Others are stranded midway in life. Recently the test exhibition of a machine was successful, and those present gave the inventor heartiest congratulations. But one man was present whose face was drawn with pain, and whose eyes were wet with tears. Explaining his emotion to a questioner he said: "One hour ago I entered this room a skilled workman; this machine sends me out that door a common laborer. For years I have been earning five dollars a day as an expert machinist. By economy I hoped to educate my children into a higher sphere, but now my every hope is ruined." Life is crowded with these disappointments. A journey among men is like a journey through a harvest field after a hailstorm has flailed off all the buds and leaves, and pounded the young corn into the ground. Fulfilling such a life, men need to be saved by hopes and aspirations. Then G.o.d sends visions in to give men wing-room, and lift them into the realm of restfulness. Some hope rises to break the thrall of life. The soul rises like a songbird in the sky.

Disappointed men find that food itself is not so sweet as dreams. The seamstress toiling in the attic st.i.tches hope in with each thread, and dreams of some knight coming to lift her out of poverty, and her reverie mocks and consumes her woe. The laborer digging in his ditch sweetens his toil and rests his weariness by the dream of the humble home labor and love will some day build. Many in middle life, when it is too late, find themselves in the wrong occupation, but maintain their usefulness and happiness by surrounding themselves with the thoughts of the career they love and beyond may yet fulfill. How does imagination enterprise everywhither! By it what ships are built, what lands are explored, what armies are led, what thrones are erected in thought! When the seed sprang up in the prison cell, the scholar confined there enlarged the little plant until in his mind it became a vast forest, where all flowers bloomed and spiced shrubs grew and birds sang, and where brooks gurgled such music as never fell on mortal ear. Innumerable men endure by seeing things invisible. They retire from the vexations and disappointments without to their hidden-vision life. Their inner thoughts contrast strangely with the outer fact and life. During the Middle Ages, when persecution broke out against the Jews, these merchants were oppressed and robbed, and saved themselves from destruction only by living a squalid life outside and a princely life in hidden quarters. It has been said: "You might follow an old merchant, spotted and stained with all the squalor of beggary upon him, through byways foul to the feet and offensive to every sense, and through some narrow lane enter what looks like the entrance of an ill-kept stable. Thence opens out a squalid hall of noisome odors. But ascending the steps you come to a secret pa.s.sage, when, opening the door, you are blinded with the brilliancy that bursts upon you. You are in the palace of a prince. The walls are covered with adornments. Rare tapestries hang upon the walls. The dishes that bespread the table are of silver and gold, and the household, who hasten to receive the parent and strip off his outward disguise, are themselves arrayed like king's children." Thus the ideals make a great difference between the man without and the hidden life within. Seeing unseen things, the heart sings while the hand works. The vision above lifts the life out of fatigue into the realm of joy and restfulness.

It is also the office of these divine ideals to rebuke the lower physical life, and smite each sordid, selfish purpose. The vision hour is the natural enemy of the vulgar mood. Men begin life with the high purpose of living n.o.bly, generously, openly. Full of the choicest aspirations, hungering for the highest things, the youth enters triumphantly upon the pathway of life. But journeying forward he meets conflict and strife, envy and jealousy, disappointment and defeat. He finds it hard to live up to the level of his best moods. Self-interest biases his judgment. Greed bribes reason. Pride leads him astray.

Selfishness tempts him to violate his finer self. The struggle to maintain his ideals is like a struggle for life itself. Many, alas!

after a short, sharp conflict, give up the warfare and break faith and fealty with the deeper convictions. They quench the light that shone afar off to beckon and cheer them on. Persuading themselves that the ideal life is impracticable, they strike an average between their highest moods and their low-flying hours. Then is the l.u.s.ter of life all dimmed, and the soul is like a n.o.ble mansion in the morning after some banquet or reception. In the evening, when making ready for the brilliant feast, all the house is illuminated. Each curio is in its niche. The harp is in its place. The air is laden with the perfume of roses. But when the morning comes, how vast is the change! The windows are darkened and the halls deserted; the wax tapers have burned to the socket, or flicker out in smoke; the flowers, scorched by the heated air, have shriveled and fallen, and in the banquet-room only the "broken meats" remain. Gone is all the glory of the feast! Thus, when men lay aside their heroic ideals and bury their visions, the l.u.s.ter of life departs, and its beauty perishes. Then it is that G.o.d sends in the heavenly vision to rebuke the poorer, sensuous life and man's material mood. Above the life that is, G.o.d hangs the glory, and grandeur, and purity of the life that might be, and the soul looking up scorns the lower things, and hungers and thirsts for truth and purity. Then man comes to himself again, and makes his way back to his Father's side.

Moreover, these vision hours come to men to give them hints and gleams of what they shall be when time and G.o.d's resources have wrought their purpose of strength and beauty upon the soul. Man is born a long way from himself and needs to see the end toward which he moves. He has a body and uses a lower life, but man is what he is in his best hours and most exalted moods. The measure of strength in any living thing is its highest faculty. The strength of the deer is swiftness, of a lion strength; but to the power of the foot the eagle adds wings, and therefore is praised for its swift flight. To the wing the bee adds genius for building with geometric skill, and its praise lies in its rare intelligence. Thus man also is to be measured by his highest faculty, in that he has power to see things unseen and work in realms invisible. We are told that Cicero had three summer villas and a winter residence, but he prided himself not upon his wealth, but upon his oratory and eloquence. The grand old statesman of England has skill for lifting the axe upon the tall trees, but he glories in his skill in statecraft. Incidentally man reaps treasures from the fields, finds riches in the forests, and wealth in the mountains; yet his real manhood resides in reason and moral sentiment, and the spirit that saith, "Our Father." For him to live for the body is as if one who should inherit a magnificent palace were to close the galleries and libraries and splendid halls, and opening only the eating-room, there to live and feed.

Happy the man who is a good mechanic or merchant; but, alas! if he is only that. Happy he who prospers toward the granary and the storehouse; but, alas! if he is shrunken and shriveled toward the spiritual realm. To all rich in physical treasure, but bankrupt toward the unseen realm, comes some divine influence arousing discontent.

Then lower joys are seen to be uncrowned, and sordid pleasures to have no scepter. The soul becomes restless and disappointed where once it was contented. Looking afar off it sees in its vision hours the goodly estate to which G.o.d shall some day bring it. Here we recall the peasant's dream. His humble cottage while he slept lifted up its thatched roof and became a n.o.ble mansion. The one room and small became many and vast. The little windows became arched and beautiful, looking out upon vast estates all his. The fireplace became an altar, o'er which hung seraphim. The chimney became a golden ladder like that which Jacob saw, and his children, living and dead, pa.s.sed like angels bringing treasure up and down. And thus, while the human heart muses and dreams, G.o.d builds His sanctuary in the soul. The vision the heart sees is really the pattern by which G.o.d works. These fulfill the transformation wrought in the peasant's dream.

Seeking to fulfill their n.o.ble ministry, ideals have grievous enemies.

Among these let us include vanity and pride. When the wise man said, "Seest thou a man wise in his own conceit, there is more hope of a fool than of him," he indicated that he had known fools cured of their folly, but never a vain man cured of his vanity. Pliny said: "It is as hard to instruct pride as it is to fill an empty bottle with a cork in it." Some men are const.i.tutionally vain. They think all creation converges toward one center, and they are that center. The rash of conceit commonly runs its course very early in life. With most it is like the prancing and gayety of an untrained colt; the cure is the plow and harness. Failure also is a curative agent, and so also is success. But chiefly do the ideals rebuke conceit. The imagination is G.o.d in the soul, and lifting up the possible achievement, the glory of what men may become, shames and makes contemptible what men are.

Indolence and contentment also antagonize the ideals. Men bring together a few generosities and integrities. Soul-misers, men gloat over these, as money-misers over their shining treasure, content with the little virtue they have. But no man has a right to fulfill a stagnant career; life is not to be a puddle, but a sweet and running stream. No man has a right to rust; he is bound to keep his tools bright by usage. No man has a right to be paralyzed; he is bound to enlarge and grow. So ideals come in to compel men to go forward. It is easier to lie down in a thorn hedge, or to sleep in a field of stinging nettles, than for a man to abide contentedly as he is while his ideals scourge him upward.

Chiefly do the malign elements oppose the ideal life. There is enmity between vulgarity and visions. If anger comes, mirth goes; when greed is in the ascendency, generosity is expelled. If, during a chorus of bird-voices in the forest, only the shadow of an approaching hawk falls upon the ground, every sweet voice is hushed. Thus, if but one evil, hawk-like note is heard in the heart, all the n.o.bler joys and aspirations depart. The higher life is at enmity with the lower, and this war is one of extermination.

Oh, all ye young hearts! guard well one rock that is fatal to all excellence. If ever you have broken faith with your ideals, lift them up and renew faith. Cherish ideals as the traveler cherishes the north star, and keep the guiding light pure and bright and high above the horizon. The vessel may lose its sails and masts, but if it only keeps its course and compa.s.s, the harbor may be reached. Once it loses the star for steering by, the voyage must end in shipwreck. For when the heroic purpose goes, all life's glory departs. Let no man think the burial of a widow's son the saddest sight on earth. Let men not mourn over the laying of the first born under the turf, as though that were man's chiefest sorrow. Earth knows no tragedy like the death of the soul's ideals. Therefore, battle for them as for life itself! The cynic may ridicule them, because, having lost his own purity and truth, he naturally thinks that none are pure or true; but wise men will take counsel of aspirations and ideals. Even low things have power for incitement. No dead tree in the forest so unsightly but that some generous woodbine will wrap a robe of beauty about its nakedness. No cellar so dark but if there is a fissure through which the sunlight falls the plant will reach up its feeble tendrils to be blessed by the warming ray. Yet the soul is from G.o.d, is higher than vine or tree, and should aspire toward Him who stirs these mysterious aspirations in the heart.

The soul is like a lost child. It wanders a stranger in a strange land. Full oft it is heartsick, for even the best things content it for but a little while. Daily, mysterious ideals throb and throb within. It struggles with a vagrant restlessness. It goes yearning after what it does not find. A deep, mysterious hunger rises. It would fain come to itself. In its ideal hours it sees afar off the vision that tempts it on and up toward home and heaven. The secret of man is the secret of his vision hours. These tell him whence he came--and whither he goes. Then Christ became the soul's guide; G.o.d's heart, the soul's home.

THE PHYSICAL BASIS OF CHARACTER

"Health is the vital principle of bliss."--_Thompson._

"Good nature is often a mere matter of health. With good digestion men are apt to be good natured; with bad digestion, morose."--_Beecher._

"A man so trained in youth that his body is the ready servant of his will, and does with equal ease and pleasure all the work that as a mechanism it is capable of,--whose intellect is a clear, cold, logic-engine, with all its parts of equal strength and in smooth working order, ready like a steam engine to be turned to any kind of work, and spin the gossamers as well as forge the anchors of the mind."--_Huxley._

"Finally, I have one advice which is of very great importance. You are to consider that health is a thing to be attended to continually, as the very highest of all temporal things. There is no kind of an achievement equal to perfect health. What to it are nuggets or millions?"--_Carlyle's Address to Students at Edinburgh._

"Though I look old, yet I am strong and l.u.s.ty: For in my youth I never did apply Hot and rebellious liquors in my blood: Nor did not with unbashful forehead woo The means of weakness and debility; Therefore my age is as a l.u.s.ty winter, Frosty but kindly."

--"_As You Like It_," ii: 3.

IV

THE PHYSICAL BASIS OF CHARACTER

Ancient society looked upon the human body with the utmost veneration.

The citizen of Thebes or Memphis knew no higher ambition than a competency for embalming his body. Men loved unto death and beyond it the physical house in which the soul dwelt. Every instinct of refinement and self-respect revolted from the thought of discarding the body like a cast-off garment or worn-out tool. In his dying hour it was little to Rameses that his career was to be pictured on obelisk and preserved in pyramid, but it was very much to the King that the embalmer should give permanency to the body with which his soul had gone singing, weeping and loving through three-score years and ten.

The papyrus found in the tombs tells us that the soldiers of that far-off age did not fear death itself more than they feared falling in some secluded spot where the body, neglected and forgotten, would quickly give its elements back to air and earth. How n.o.ble the sentiment that attached dignity and honor to hand and foot! Sacred, doubly sacred, was the body that had served the soul long and faithfully!

The soul is a city, and as Thebes had many gateways through which pa.s.sed great caravans laden with goodly treasure, so the five senses are gateways through which journey all earth's sights and sounds.

Through the golden gate of the ear have gone what n.o.ble truths, companying together what messengers of affection, what sweet friendships. The eye is an Appian Way over which have gone all the processions of the seasons. How do hand and vision protect man?

Hunters use sharp spears for keeping back wild beasts, but Livingstone, armed only with eye beams, drove a snarling beast into the thicket, and Luther, lifting his great eyes upon an a.s.sa.s.sin, made the murderer flee. What flute or harp is comparable for sweetness to the voice? It carries warning and alarm. It will speak for you, plead for you, pray for you. Truly it is an architect, fulfilling Dante's dictum, "piling up mountains of melody." Serving the soul well, the body becomes sacred by service. Therefore man loves and guards the physical house in which he lives.

Always objects and places a.s.sociated with life's deep joys and sorrows become themselves sacred through these a.s.sociations. The flock pa.s.sing through the forest leaves some white threads behind. The bird lines its nest with down from its own bosom. Thus the heart, going forward, leaves behind some treasure, and perfumes its path. Memory hangs upon the tree the whispered confession made beneath its branches. No palace so memorable as the little house where you were reared, no charter oak so historic as the trees under which you played, no river Nile so notable as the little brook that once sung to your sighing, no volume or ma.n.u.script so precious as the letter and Testament your dying father pressed into your hand. Understanding this principle, nations guard the ma.n.u.script of the sage, the sword of the general, the flag stained with heroes' blood. Memorable forever the little room where Milton wrote, the cottage where Shakespeare dwelt, the spot where Dante dreamed, the ruin where Phidias wrought. But no building ever showed such comely handiwork as the temple built by divine skill. G.o.d hath made the soul's house fair to look upon. Death may close its doors, darken its windows, and pull down its pillars; still, its very ruins are precious, to be guarded with jealous care.

How sacred the spot where lie the parents that tended us, the bosom that shielded our infancy, the hands that carried our weakness everywhither. Men will always deem the desecration of the body or the grave blasphemous. The physical house, standing, is the temple of G.o.d; falling, it must forever be sacred in man's memory.

Science teaches us to look upon the body as a thinking machine. As a mental mechanism it exhibits the divine being as an inventor, who has produced a machine as much superior to Watt's engine, as that engine is superior to a clod or stone. In this divine mechanism all intricate and enduring machines are combined in one. Imagine an instrument so delicate as to be at once a telescope and microscope, at one moment witnessing the flight of a sun hundreds of millions of miles away, then quickly adjusted for seeing the point of the finest needle!

Imagine a machine that at one and the same moment can feel the gratefulness of the blazing fire, taste the sweetness of an orange, experience the aesthetic delights of a picture, recall the events in the careers of the men the artist has delineated, recognize the entrance of a group of friends, out of the confusion of tongues lead forth a voice not heard for years, thrill with elation at the unexpected meeting! The very mention of such an instrument, combining audiphone, telephone, phonograph, organ, loom, and many other mechanisms yet to be invented, seems like some tale from the "Arabian Nights." Yet the body and brain make up such a wondrous mental loom, weaving thought-textures called conversations, poems, orations, making the creations of a Jacquard loom mere child's play. The body is like a vast mental depot with lines running out into all the world.

Everything outside has a desk inside where it transacts its special line of business. There is a visual desk where sunbeams make up their accounts; an aural desk where melodies conduct their negotiations; a memory desk where actions and motives are recorded; a logical desk where reasons and arguments are received and filed. Truly G.o.d hath woven the bones and sinews that fence the soul about into a mechanism "fearfully and wonderfully made."

To-day science is writing for us the story of the ascent of the body.

Scholars perceive that matter has fulfilled its mission now that dust stands erect, throbbing in a thinking brain, and beating in a glowing heart. Ours is a world wherein G.o.d hath ordained that acorns should go on toward oaks, huts become houses, tents temples, babes men, and the generations journey on to that sublime event "toward which the whole creation moves." In this long upward march science declares the human body has had its place. Professor Drummond, famed for his Christian faith, in his recent volume tells us that man's body brings forward and combines in itself all the excellencies of the whole lower animal creation. As the locomotive of to-day contains the engine of Watt and the improvements of all succeeding inventors; as the Hoe printing-press contains the rude hand-machine of Guttenberg and the best features of all the machines that followed it; so the human body contains the special gift of all earlier and lower forms of animal life. In making a reaper the machinist does not begin with the sickle, and then unite the hook with the scythe, afterward joining thereto the rude reaper and so move on through all the improving types. But in the germinal man, nature does adopt just this method. As the embryo life develops it pa.s.ses into and through the likeness of each lower animal, and ever journeying upward carries with it the special grace and gift of each creature it has left behind, "sometimes a bone, or a muscle, or a ganglion," until the excellencies of many lower forms are compacted in the one higher man. In the human body there are now seventy vestigial structures, e.g., vermiform appendices, useful in the lower life but worse than useless in man. When an anatomist discovered an organ in a certain animal he foretold its rudimentary existence in the embryonic man, and we are told his prophecy was fulfilled through the microscope, "just as the planet Neptune was discovered after its existence had been predicted from the disturbances produced in the orbit of Ura.n.u.s." As some n.o.ble gallery owes its supremacy to centuries of toil and represents treasures brought in from every clime and country, so the human body represents contributions from land and sea, and members and organs from innumerable creatures that creep and walk and fly.

Thus man's descent from the animals has been displaced by the ascent of the human body. This is not degradation, but an unspeakable exaltation. Man is "fearfully and wonderfully made." G.o.d ordained the long upward march for making his body exquisitely sensitive and fitted to be the home of a divine mind. How marvelously does this view enhance the dignity of man, and clothe G.o.d with majesty and glory! It is a great thing for the inventor to construct a watch. But what if genius were given some jeweler to construct a watch carrying the power to regulate itself, and when worn out to reproduce itself in another watch of a new and higher form, endowing it at the same time with power for handing forward this capacity for self-improvement? Is not the wisdom and skill required for making a watch that is self-adjusting, self-improving, and self-succeeding vastly more than the wisdom required to construct a simple timepiece? Should science finally establish the new view, already adopted by practically all biologists, it will but subst.i.tute the method of gradualism and an unfolding progression for a human body created by an instantaneous and peremptory fiat. But this is a question for specialists and experts.

Those scholars who accept this view, including such thinkers as the late President McCosh, of Princeton; Dana, of Yale; such teachers as Caird, Drummond, and scores who could be named, all renowned for their Christian belief and life, find that these new views do not waste faith, but rather nourish it. Formerly men feared and fought Newton's doctrine of gravity, trembling lest that principle should destroy belief. To-day many are troubled because of the new views of development. But it is possible for one to believe in evolution, and still believe in G.o.d with all the mind and soul and strength.

Strangely enough, some are unwilling to have ascended progressively from an animal, but quite willing to have come up directly from the clod. But either origin is good enough providing man has ascended far enough from the clod and the animal, and made some approach to the angel. Some there are for whom no descent seems possible--they can go no lower; dwelling now with beasts; others seem to have made no ascent whatever, but to be even now upon the plane of things that crawl and creep. Let us leave the question to the scientists. By whatever way the body came, mentality and spirituality have now been engrafted upon it. Man is no longer animal, but spiritual; and the wondrous development of man upon this side of the grave is the pledge and promise of a long progress beyond the grave, when the divine spirit by his secret resources shall lead forth from men, emotions, dispositions, and aspirations as much beyond the present thought and life as the tree is beyond the seed and the low-lying roots.

In this new view of the human body, science not only exhibits the growth and perfection of man as the goal toward which G.o.d has been moving from the first, but also throws light upon the sinfulness of man and the conflicts that rage within the soul. Man is seen to be a double creature. The spirit man rides a man of flesh and is often thrown thereby and trampled under foot. There is a lower animal nature having all the appet.i.tes and pa.s.sions that sustain the physical organization; but super-imposed thereon, is a spiritual man, with reason and moral sentiment, with affection and faith. The union of the two means strife and conflict; the doing what one would not do and the leaving undone what one would do. The poet describes the condition by saying: "The devil squatted early on human territory, and G.o.d sent an angel to dispossess him." The animal nature foams out all manner of pa.s.sions and l.u.s.ts. From thence issue also lurid lights and murky streams. But the under man is not the true man. The soldier rides the horse, but is himself other than his beast. Man uses an animal at the bottom, but man is what he is at the top. Sin is the struggle for supremacy between the animal forces and the higher spiritual powers.

The pa.s.sions downstairs must be subordinated to the people upstairs.

In some men the animal impulses predominate with terrible force, and their control is not easy. It is as if a child should try to drive a chariot drawn by forty steeds of the sun. When a man finds that he can not dam back the mountain stream, nor stop up its springs, he learns to use the stream by building a mill, and controlling the pressure of the flood for grinding his corn. Similarly, the problem of life is for the upper man to educate, control, and trans.m.u.te the lower forces into sympathy and service. The combative powers once turned against his fellows must be turned against nature and used for hewing down the forests, bridging rivers, piercing mountains. Thus every animal force and pa.s.sion becomes sacred through consecration to mental and spiritual ends and aims.

Sin therefore ceases to be philosophy or mediaevalism; it becomes a concrete personal fact. Daily each one comes under its rule and sway.

The mind loves truth, and the body tempts man to break truth. The soul loves honor, and pa.s.sion tempts it to deflect its pathway. Man goes forth in the morning with all the springs of generosity open; but before night selfishness has dammed up the hidden springs. In the morning man goes out with love irradiating his face; he comes back at night sullen and black with hatred and enmity. In the morning the soul is like a young soldier, parading in stainless white; at night his garments are begrimed and soiled with self-indulgence and sin. As there is a line along the tropics where two zones meet and breed perpetual storm, so there is a middle line in man where the animal man meets the spiritual man, and there is perpetual storm. There clouds never pa.s.s away, and the thunder never dies out of the horizon of time.[3] This view, appealing to universal reason, appeals also to divine help. In his daily strife man needs the brooding presence and constant stimulus of the divine being. Man waits for G.o.d's stimulus as the frozen roots wait the drawing near of G.o.d's sun. The soul looks ever unto the hills whence cometh its help. In the morning, at noon, and at night, man longs for a deliverer. G.o.d is the pledge of the soul's victory over the body. For men floundering in the slough of sin and despond these words, "Ye may, ye must be born again," are sweeter than angel songs falling from the hills of Paradise.

Consider the uses of the body. It is G.o.d's schoolmaster teaching industry, compelling economy and thrift, and promoting all the basal moralities. It contains the springs of all material civilization. If we go back to the dawn of history we find that hunger and the desires, a.s.sociated with the body, have been the chief stimulants toward industrial progress. Indolence is stagnation. Savages in the tropics are torpid and without progress. Hunger compels men to ask what food is in the river, what roots are in the ground, what fruits are on the trees, what forces are in the air. The body is peremptory in its demands. Hunger carries a stinging scourge. Necessity drives out the evil spirits of indolence and torpidity. The early man threading the thickets in search of food chanced upon a sweet plum, and because the bush grew a long way from his lodge he transplanted the root to a vale near his home. Thence came all man's orchards and vineyards. Shivering with cold, man sought out some sheltered cave or hollow tree. But soon the body asked him to hew out a second cave in addition to the one nature had provided. Fulfilling its requests, man went on in the interests of his body to pile stone on stone, and lift up carved pillars and groined arches. Thence came all homes. For the body the sower goes forth to sow, and the harvester looks forward to the time of sheaves and shoutings. For strengthening the body the shepherd leads forth his flocks and herds, and for its raiment the weaver makes the looms and spindles fly. For the body all the trains go speeding in and out, bringing fruits from the sunny south, and furs from the frozen north. All the lower virtues and integrities spring from its desires. As an engine, lying loose in a great ship, would have no value, but, fastened down with bolts, drives the great hull through the water, so the body fastens and bolts the spirit to field, forest, and city, and makes it useful and productive. Material life and civilization may be said to literally rest upon man's bones and sinews.

The body is also the channel of all the knowledges. How scant is the child's understanding of the world-house in which he lives! There are shelves enough, but they are all empty. In the interest of intelligence his mind is sheathed in this sensitive body and the world forces without report themselves to this sensitive nerve mechanism.