Chapter 8
In the first stages of regenerating life we think we love the Lord, although we know that we do not love our fellow-beings as we ought; and we cannot comprehend the truth, that he who does not love his brother, whom he has seen, cannot love the Lord, whom he has not seen; and we think it is much easier to be pious towards God than to be charitable towards men. If our faith is strong enough to induce us to obey the external commandment of doing as we would be done by, the affection of true brotherly love by degrees grows up within us, we know not how, for the spirit of God has breathed upon us when we were not aware; and then we perceive how imperfect was the love we bore to the Lord, when we had not learned to feel that the attribute which awakens true love for him is the perfect love he bears towards each one of us, and that we can appreciate this love only so far as we imitate it by feeling willing to do all the good we can to every neighbor, without distinction of person, after the manner in which he causes the sun to shine and the rain to fall alike upon the evil and upon the good.
To live thus in charity with all men is not to do external acts of benevolence indiscriminately to all, without respect of person. There is a common, but erroneous, idea in the world, that simply to give is charity. To live what many esteem a life of charity, that is a life of indiscriminate giving, is often to pay a bounty upon idleness and improvidence, and to furnish the means of vicious indulgence. While remembering the command to give to those who ask, we must not forget the prohibition against casting pearls before swine. To give good things to those we have reason to suppose will abuse them is as wrong as to withhold our gifts from those who would use them. To give ignorantly, when we know not the value of the claim upon our benevolence, is at best but a negative virtue, and we should bear in mind that everything we bestow upon the unworthy is so much abridged from our means of aiding the worthy. Many persons seem to suppose that charity consists entirely in alms-giving, while this is only its lowest form. Kind deeds and kind words are as truly works of charity as pecuniary gifts, and we do not lead lives of charity unless we are as ready with those in the home circle and in our social relations as with these among the poor. God shows his love to his children by providing them with sustenance for the body, for the intellect, and for the affections, and if we would resemble him, we must show our love to the neighbor by being always ready to minister to the wants of those around us, in whatever form they may arise.
We are told to give even as we receive, and we are also told that we are stewards of the Lord; that is, that all our gifts are held in trust from him; and we must use them in such a way that at his coming he may find his own with usury. True charity never impoverishes. In outward possessions it would be hard to find a man who has made himself poor by acts of benevolence, for a just and wise benevolence is almost sure to be accompanied by an orderly development of the faculties such as in our country makes prosperity almost certain. In intellectual attainments most persons are familiar with the fact, that there is no way by which we can so thoroughly confirm and make clear in our own minds anything that we know, as by imparting it to another. In all that relates to the affectional part of our being, none can doubt that we grow by giving. The more we love, the more we find that is lovely; and it is only in proportion as we love that we can learn to comprehend that God is infinitely powerful by reason of his infinite love. If we would make our one talent two, or our five talents ten, the best way to do it is by giving of all that we have to those who are poorer than ourselves.
Every person has within him three planes of life, which constitute his being, and which, during the progress of regeneration, are successively developed; viz., the natural, the spiritual, and the heavenly. With those who lead an externally good life on the natural plane, that is, who act more from the impulses of a kind disposition or a blind obedience than from the light of Christian truth, charity consists merely in supplying the natural wants of the neighbor by making him more comfortable in his external condition; and this is well, for there is little, if any, use in trying to improve the inner man while the outer is bowed down with want or squalid with impurity. This is the basis of the higher planes of charity, the first in time, though lowest in degree. There are those who think lightly of this form of charity, because it is lowest in degree, forgetting that it is absolutely essential as a basis for everything that is higher. This truth may be illustrated by the duties of the parents of a family. It is easy to perceive that the highest duty of parents is the spiritual training of their children, that the second is to give them an intellectual education, while the third and lowest is to feed and clothe and shelter their bodies. This duty towards the body, although lowest in degree, is first in time; and ministering to the wants of the natural bodies of their children, that they may grow up strong and healthy, is the first duty to be performed in order to insure, so far as possible, a trustworthy basis on which to build up their spiritual bodies. It should, however, be distinctly kept in mind that this is only the lowest plane of parental duty, and that to rise no higher is, as it were, to lay a solid foundation with labor and expense, and then leave it with no superstructure, a monument of folly.
From this class of charitable persons come those who found institutions and lead reforms having in view the amelioration of the physical condition of the human race. In regarding this as the lowest class, no disrespect towards it is intended, for it is absolutely essential as a basis to the higher; but this foundation should be recognized as such by the founder in order that he may adapt it to the superstructure, and not elaborate the former at the expense of the latter. The parent may squander his means upon fine clothes and sumptuous fare until he has nothing left for the intellectual education of his children; the State may build palaces for the physical comfort of its paupers and criminals, until there is nothing left in the treasury to construct schoolhouses and colleges for the mental training of its virtuous children; the philanthropist may so bestow his charities that the recipient will learn to feel that it is the duty of the rich to support the poor, and so become a pauper when he might have been a useful citizen.
With those whose brotherly love is of the second, or spiritual, degree, charity is founded on the love of right, the love of giving to all their just due. Those of the first class will, perhaps, deem those of the second cold, yet a close observation will show that in the end more good is done to society through the efforts of the latter than of the former. Where the generosity of the first would reform the condition of a miserable neighborhood, by giving the sufferers food and raiment and shelter, the justice of the second would say all men should have the means of acquiring a support for themselves, and his efforts would be turned to providing employment, and encouraging a spirit of industry among the poor. Where the first would build almshouses and hospitals, the second would build factories and workshops. The first would lavish all that he had in direct gifts to the poor, and then have nothing more in his power to do for them, while the second, by husbanding his resources at first, would be able presently to place them beyond the need of aid. The first will be so generous today that it will be hard for him to be just tomorrow, while the second, by doing only justice now, gains power to bring about the most generous results hereafter.
This second degree of charity or brotherly love should not ignore or contemn the first, but build itself upon it. Justice must not forget mercy. The poor must not be suffered to starve before work can be provided for them, or they be taught to do it. One Christian virtue does not destroy that which lies beneath it, but rises to its true height by standing upon it. We do not pull away the base of a structure because we wish its top to be more elevated.
The third, or heavenly, degree of charity results from love to the Lord. This is the highest possible form of charity, and through its development man is brought into connection with the highest heavens. The first form of charity comes in great measure from a love of self. We obey its impulses because of our own personal distress at witnessing the distress of others; and where unrestrained by higher principle, these impulses often compel us to be unjust today because we were over-generous yesterday. The second form of charity results from true brotherly love, that leads us to restrain impulse because principle puts it in our power to do so much more for those who need our aid. The third form is the fruit of love to the Lord. It is warmer than the first and wiser than the second. It develops the whole power of man, both rational and affectional, by leading him to the eternal source of all power, whence cometh down to us all capacity to think and to love. Quickened by love to the Lord, we shall perpetually feel that we are his stewards, and while we are filled with gratitude towards him, as the giver of every good thing we possess, we shall equally be filled with desire to give even as we have received, good measure, running over, and shaken together. Then we shall feel, that, if we would lead lives of true charity, it must be by imitating the Lord, who showed forth his love towards his children, first by giving them the earth and all that it contained as an inheritance; secondly, by giving them the Word of his divine truth to teach them the way in which they should walk; and thirdly, by coming in person to show them the reality of a divine life. Finitely imitating this infinite example, as we advance in the regeneration of our Affections, we shall first give of our external possessions from the love of giving, and from a desire to make ourselves happy by seeing others so. Next, we shall give from the knowledge of truth that is in us, working with such wisdom as we possess, to help others to make themselves happy. Finally, love to God will lead us to perceive that charity in the highest degree is the leading a good life; and that he who is pure and holy and faithful is a living form of charity. While this state does not destroy, but fills full the two preceding ones it will perhaps diminish rather than increase the general action of the life upon society, because its tendency is to increase our earnestness in the performance of the immediate duties of life that are included in the family circle, and in all that relates to the particular occupation of the individual. This is the natural result of an interior love to the Lord; for this makes us feel his immediate presence in all the circumstances of daily life, and so causes us to look upon the duty that lies nearest as that one which the Lord wishes us to perform first; and till that is done, prevents our seeking out duties more remote and less apparent.
In studying the material manifestations of the Divine Love and Wisdom, we find that the perfection of each minutest part is a type of the perfection of the great whole. So in the material works of man, every whole thing approaches perfection just in the degree that its several parts are perfect; and it is vain to labor for great results while we overlook minute details. So in life, society can never be a virtuous and happy whole until each individual, in his special vocation, fulfils every duty pertaining to his station. If we would perform our quota of the great whole, we must, each in his place, fulfil the duties that lie around us; and we must beware how we go out of our way in pursuit of duty, unless we are confident that we are not neglecting, or perhaps trampling upon, a duty that lies directly in our path.
There is especial danger, at the present day, that many of us may need to be warned like the scribe of old, wearied with his task-work, not to seek great things for ourselves. As Baruch murmured because he must again and again write out the words of Jeremiah, so we cry out wearily at the daily recurring duties of life, and would fain seek some great thing whereby to show forth our devotion to the truth. This is because our love to the Lord is not yet strong enough to regenerate our Affections. In proportion as this is accomplished, duty will become lovely to us, because it is what the Lord sets before us to do. We all know how pleasant it is to do the will of those whom we most love on earth, and so would it be supremely delightful to us to do our duty if we had a similar love for our Father in Heaven.
As the little coral insect, obeying the blind instinct of its nature, adds particle to particle, and builds a house for itself at the same time that it helps to construct a continent; so we, obeying the voice of God, in every little duty, performed not grudgingly, but with the heart, are adding something to our eternal mansions, and helping to enlarge the bounds of heaven.
LIFE
"Thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor."--LEVITICUS xix. 15.
"There is but one thing of which I am afraid, and that is _fear_."--MONTAIGNE.
"Work! and thou shalt bless the day, Ere thy task be done; They that work not, cannot pray, Cannot feel the sun.
"Worlds thou mayst possess with health And unslumbering powers; Industry alone is wealth-- What we do is ours."
* * * * *
Thought, Imagination, and Affection, combined harmoniously, constitute a symmetrical Character, and they should manifest themselves in an external Life of corresponding symmetry. The external Life will always fall short of the internal, because we can always imagine a degree of excellence beyond that which we have reached, let our efforts be earnest and active as they may; and the more we advance in Christian progress, the wider will the vista open before us of that which we may yet attain. As we ascend the heights of worldly knowledge, in whatever department, the horizon widens at every step; and we always know that the horizon, distant as it may seem, is only an imaginary limit to that which may be known. The shallow student, in the inflation of self-conceit, may fancy that his own narrow valley is the limit of the universe; but the wise man knows that limitation belongs only to his own organization, and not to the universe of God. So in the training of Character, we may go on in our progress, not only through time, but through the measureless periods of eternity, and yet we know that we can never reach that perfection of development which belongs to the All-perfect.
Among the insane dreamers of the earth, those are found who deem themselves enjoying light sufficient to live lives of perfection, even in this dim morning twilight that lies around us on earth; but it is their bat-like vision which takes for noonday that which, were their eyes couched, would seem to them but darkness visible. He who fancies that he leads a perfect life is but a dreamer concerning things of which he has no true knowledge.
Perfection is, nevertheless, the object at which we should patiently and steadfastly aim, and the loftiness of the mark, unattainable though it be, will shed an ennobling influence on those who strive. The mass of human beings aim at nothing higher than to be as virtuous as, or a very little more so than, their neighbors; and are often more than contented when they think they have reached the low mark at which they aim. To compare ourselves with our fellow-beings is always dangerous, and leads to envyings, rivalries, pride, and vainglory. In all our aims, the absolute should be our only mark. If in intellectual pursuits we strive only to know as much as our neighbors for the sake of decency, or to know more than they for the gratification of pride, or for the pursuit of wealth or honor, we shall never reach so high a point as if we studied without ever stopping to compare ourselves with any one; but worked right on, incited simply by the desire of knowing all that our capacities and opportunities would enable us to acquire. Working thus, we should go on our way rejoicing, our hearts embittered by no envyings, inflated by no conceit. Comparing what we know with that which we do not know, we could never become vain of our acquirements, for we must always feel that what we know is but the beginning of that which remains to be learned.
So in Life, if we compare our own lives with the lives of our neighbors, we shall be envious and jealous, or else self-conceited and proud; and our efforts will probably soon slacken, and then cease; and then we shall begin to go down hill, at the very moment, perhaps, when we are taking credit to ourselves for our rapid, or our finished, ascent. If, on the other hand, we compare our lives with that absolute perfection which the Lord sets before us as our model, we shall incur the danger of none of these vices; and though the greatness of our task may well cause us to "work in fear and trembling," we shall ever be cheered by the consciousness that "the Lord worketh within us both to will and to do."
When our characters take form in external Life, Thought must give us discrimination, Imagination must give us courage, and Affection must give us earnestness; then our external nature will be the transparent medium through which the internal nature will shine, with a lustre undiminished by the opacity which is sure to dim its radiance when dulness, fearfulness, or indolence inheres with the external nature; for then it forms a husk to hide, instead of a medium to display, the workings of the inner being.
The powers that have been treated of in the preceding essays are sometimes found to work well so long as they work upon abstractions; but so soon as they are required to work upon the daily Life, they fail of reaching so high a point of excellence as we think we had reason to anticipate. This results from the want of either discrimination, courage, or earnestness; and the inner nature cannot be thoroughly trained until these faculties are so developed by its life-giving power, that their weakness ceases to interfere with its movements when it seeks to manifest itself in external Life.
Thought can discriminate abstractions long before it can discriminate facts in their relations with Life. It can reason logically of the true and the false in the realms of the mind long before it can tell the right from the wrong with correctness and readiness in the daily ongoings of events. To discriminate justly here, we must be able to dissipate the mists with which the love of self and the love of the world obscure the way in which we tread; hiding that which we _ought_ to love, and displaying in enlarged proportions the things that we _do_ love, until reason loses all just data, and accepts whatever passion offers as foundation for its judgments. Persons thus misled, often think they really meant to walk steadfastly in the right path, and that they are not responsible for having wandered into the wrong. They call what they have done an error of judgment, and rest content in the belief that their intentions were good, and therefore they are not to blame. This may be true, for "to err is human," and none but the All-wise can be sure of always judging rightly. Still, when we know that we have done wrong through an error of judgment, we should carefully examine and see if we might not have avoided this mistake had we been more careful in our investigation of facts,--more conscientious in our process of adopting our opinions. If we thus catechized our past errors, we should probably find, that, in a large proportion of cases, our error sprang from some cause we might have prevented,--from carelessness, from blindness caused by the desire to gratify our own wishes, or from indolence; in fact, that what we fancied sprang from an error of judgment only, had a much deeper root, and drew its nourishment from undisciplined Affections.
In training the faculty of discrimination, the work we must set before ourselves is to learn the relative value of principles, of persons, and of things; and in order to do this, we must look upon them in their relations with time and with eternity. We must learn to value and to judge from laws of absolute right, and not from the expediencies of the hour.
Protestants quote with horror the Romish maxim, that, "for a just cause, it is lawful to confirm equivocation with an oath," yet the same principle lurks within their own bosoms, inciting many a well-intentioned soul to "do evil that good may come of it." The two maxims are twin sisters, and children of the father of lies. Persons who think they have delicate consciences not unfrequently tell what they call small lies, or lies of expediency, in order that some good may come of it, which they esteem so great that it overbalances the evil of the falsehood. This class of persons is very numerous, and of all degrees, running from the mother who deludes her child into being a "good boy" by the promise of punishment or of favor that she has no intention of bestowing, to the juror who swears to speak the truth, and then affirms that a guilty man is innocent, fancying that it is less a sin for him to commit perjury than for the powers that be to commit what he calls oppression, injustice, or legal murder. This willingness to commit one sin, in order to prevent our neighbor from committing another, is a form of brotherly love we are nowhere enjoined to practise; it springs from an overweening self-love, that believes itself too pure to be contaminated by a small sin, while it forgets that a wilful disobedience of one commandment is in its essence disobedience towards the whole law. All who do evil that good may come of it, in any department of life, belong to this same class of persons. They ever look upon the sins of their neighbors with a sharper eye than they turn upon their own; and ever hold themselves in readiness, by "righteous indignation," intemperate zeal, and wisdom beyond, that which is written, to do battle for the Lord with weapons he has forbidden us to use, and to set the world in order by means and principles in direct opposition to his laws.
No one could be guilty of such sins who possessed a discriminating sense of right and wrong; such a sense as is derived from receiving the teachings of the Lord in simplicity of heart, and never presuming to set aside his commandments in order to place our own in their stead. His commands to refrain from doing evil are explicit, and without reserve, and he who ventures to call in question their universal application is sharpening a weapon for the destruction of his own soul.
The commands of the Lord are infinite principles, and in their natural and simple deductions cover all the acts of Life having any moral bearing, from the greatest to the least; and it is not the wisdom, but, the foolishness, of man, not his depth, but his shallowness, that endeavors to limit their significance and their application. We shall find that our vain attempts to do this occasion almost all our errors of judgment. "The testimony of the Lord is sure, making wise the simple," and he who is implicitly guided by it can alone walk surely; for he only has an unfailing guide in his endeavors to distinguish accurately between right and wrong.