Many have tried to harmonize Darwinism with the Bible, but these efforts, while honest and sometimes even agonizing, have not been successful. How could they be when the natural and inevitable tendency of Darwinism is to exalt the mind at the expense of the heart, to overestimate the reliability of the reason as compared with faith and to impair confidence in the Bible. The mind is a machine; it has no morals.

It obeys its owner as willingly when he plots to kill as when he plans for service.

The Theistic evolutionist who tries to occupy a middle ground between those who accept the Bible account of creation and those who reject G.o.d entirely reminds one of a traveller in the mountains, who, having fallen half-way down a steep slope, catches hold of a frail bush. It takes so much of his strength to keep from going lower that he is useless as an aid to others. Those who have accepted evolution in the belief that it was not anti-Christian may well revise their conclusions in view of the acc.u.mulating evidence of its baneful influence.

Darwinism discredits the things that are supernatural and encourages the worship of the intellect--an idolatry as deadly to spiritual progress as the worship of images made by human hands. The injury that it does would be even greater than it is but for the moral momentum acquired by the student before he comes under the blighting influence of the doctrine.

Many instances could be cited to show how the theory that man descended from the brute has, when deliberately adopted, driven reverence from the heart and made young Christians agnostics and sometimes atheists--depriving them of the joy, and society of the service, that come from altruistic effort inspired by religion.

I have recently read of a pathetic case in point. In the Encyclopaedia Americana you will find a sketch of the life of George John Romanes, from which the following extract is taken: "Romanes, George John, English scientist. In 1879 he was elected fellow of the Royal Society and in 1878 published, under the pseudonym 'Physicus,' a work ent.i.tled, 'A Candid Examination of Theism,' in which he took up a somewhat defiant atheistic position. Subsequently his views underwent considerable change; he revised the 'Candid Examination,' and, toward the close of his life, was engaged on 'A Candid Examination of Religion,' in which he returned to theistic beliefs. His notes for this work were published after his death, under the t.i.tle 'Thoughts on Religion,' edited by Canon Gore. Romanes was an ardent supporter of Darwin and the evolutionists and in various works sought to extend evolutionary principles to mind, both in the lower animals and in the man. He wrote very extensively on modern biological theories."

Let me use Romanes' own language to describe the disappointing experiences of this intellectual "prodigal son." On page 180 of "Thoughts on Religion" (written, as above stated, just before his death but not published until after his demise) he says, "The views that I entertained on this subject (Plan in Revelation) when an undergraduate (_i.e._, the ordinary orthodox views) were abandoned in the presence of the theory of Evolution."

It was the doctrine of Evolution that led him astray. He attempted to employ reason to the exclusion of faith--with the usual result. He abandoned prayer, as he explains on pages 142 and 143: "Even the simplest act of will in regard to religion--that of prayer--has not been performed by me for at least a quarter of a century, simply because it has seemed impossible to pray, as it were, hypothetically, that, much as I have always desired to be able to pray, I cannot will the attempt.

To justify myself for what my better judgment has often seemed to be essentially irrational, I have ever made sundry excuses." "Others have doubtless other difficulties, but mine is chiefly, I think, that of an undue regard to reason as against heart and will--undue, I mean, if so it be that Christianity is true, and the conditions to faith in it have been of divine ordination."

In time he tired of the husks of materialism and started back to his Father's house. It was a weary journey but as he plodded along, his appreciation of the heart's part increased until, on pages 152 and 153, he says, "It is a fact that we all feel the intellectual part of man to be 'higher' than the animal, whatever our theory of his origin. It is a fact that we all feel the moral part of man to be 'higher' than the intellectual, whatever our theory of either may be. It is also a fact that we all similarly feel the spiritual to be 'higher' than the moral, whatever our theory of religion may be. It is what we understand by man's moral, and still more his spiritual, qualities that go to const.i.tute character. And it is astonishing how in all walks of life it is character that tells in the long run."

On page 150 he answered Huxley's attack on faith. He says, "Huxley, in 'Lay Sermons,' says that faith has been proved a 'cardinal sin' by science. Now this is true enough of credulity, superst.i.tion, etc., and science has done no end of good in developing our ideas of method, evidence, etc. But this is all on the side of intellect. 'Faith' is not touched by such facts or considerations. And what a terrible h.e.l.l science would have made of the world, if she had abolished the 'spirit of faith,' even in human relations."

In the days of his apostasy he "took it for granted," he says on page 164, "that Christianity was played out." When once his eyes were reopened he vied with Paul himself in recognizing the superior quality of love. On page 163 he quoted the eloquent lines of Bourdillon:

The night has a thousand eyes, And the day but one; Yet the light of a whole world dies With the setting sun.

The mind has a thousand eyes, And the heart but one; Yet the light of a whole life dies When love is done.

Having quoted this n.o.ble sentiment he adds: "Love is known to be all this. How great then, is Christianity, as being the religion of love, and causing men to believe both in the cause of love's supremacy and the infinity of G.o.d's love to man."

But Romanes still clung to Evolution and, so far as his book discloses, his mind would never allow his heart to commune with Darwin's far-away G.o.d, whose creative power Romanes could not doubt but whose daily presence he could not admit without abandoning his theory.

His is a typical case, but many of the wanderers never return to the fold; they are lost sheep. If the doctrine were demonstrated to be true its acceptance would, of course, be obligatory, but how can one bring himself to a.s.sent to a series of a.s.sumptions when such a course is accompanied by such a tremendous risk of spiritual loss?

If, as it does in so many instances, it causes the student to choose Darwinism, with its intellectual delusions, and reject the Bible, with the incalculable blessings that its heart-culture brings, what minister of the Gospel or Christian professor can justify himself before the bar of conscience if, by impairing confidence in the Word of G.o.d, he wrecks human souls? All the intellectual satisfaction that Darwinism ever brought to those who have accepted it will not offset the sorrow that darkens a single life from which the brute theory of descent has shut out the sunshine of G.o.d's presence and the companionship of Christ.

Here, too, we have the testimony of the distinguished scientist from whom I have been quoting. In his first book--the attack on Theism--he says: (page 29, "Thoughts on Religion") "I am not ashamed to confess that with this virtual negation of G.o.d the universe to me has lost its soul of loveliness; and, although from henceforth the precept to 'Work while it is day' will doubtless gain an intensified force from the terribly intensified meaning of the words that 'the night cometh when no man can work,' yet when at times I think, as think at times I must, of the appalling contrast between the hallowed glory of that creed which once was mine, and the lonely mystery of existence as now I find it,--at such times I shall ever feel it impossible to avoid the sharpest pang of which my nature is susceptible."

Romanes, during his college days, came under the influence of those who worshipped the reason and this worship led him out into a starless night. Have we not a right to demand something more than _guesses, surmises,_ and _hypotheses_ before we exchange the "hallowed glory" of the Christian creed for "the lonely mystery of existence" as Romanes found it? Shall we at the behest of those who put the intellect above the heart endorse an unproved doctrine of descent and share responsibility for the wreckage of all that is spiritual in the lives of our young people? I refuse to have any part in such responsibility. For nearly twenty years I have gone from college to college and talked to students. Wherever I could do so I have pointed out the demoralizing influence of Darwinism. I have received thanks from many students who were perplexed by the materialistic teachings of their instructors and I have been encouraged by the approval of parents who were distressed by the visible effects of these teachings on their children.

As many believers in Darwinism are led to reject the Bible let me, by way of recapitulation, contrast that doctrine with the Bible:

Darwinism deals with nothing but life; the Bible deals with the entire universe--with its ma.s.ses of inanimate matter and with its myriads of living things, all obedient to the will of the great Law Giver.

Darwin concerns himself with only that part of man's existence which is spent on earth--while the Bible's teachings cover all of life, both here and hereafter.

Darwin begins by a.s.suming life upon the earth; the Bible reveals the source of life and chronicles its creation.

Darwin devotes nearly all his time to man's body and to the points at which the human frame approaches in structure--though vastly different from--the brute; the Bible emphasizes man's G.o.dlike qualities and the virtues which reflect the goodness of the Heavenly Father.

Darwinism ends in self-destruction. As heretofore shown, its progress is suspended, and even defeated, by the very genius which it is supposed to develop; the Bible invites us to enter fields of inexhaustible opportunity wherein each achievement can be made a stepping-stone to greater achievements still.

Darwin's doctrine is so brutal that it shocks the moral sense--the heart recoils from it and refuses to apply the "hard reason" upon which it rests; the Bible points us to the path that grows brighter with the years.

Darwin's doctrine leads logically to war and to the worship of Nietzsche's "Superman"; the Bible tells us of the Prince of Peace and heralds the coming of the glad day when swords shall be beaten into ploughshares and when nations shall learn war no more.

Darwin's teachings drag industry down to the brute level and excite a savage struggle for selfish advantage; the Bible presents the claims of an universal brotherhood in which men will unite their efforts in the spirit of friendship.

As hope deferred maketh the heart sick, so the doctrine of Darwin benumbs altruistic effort by prolonging indefinitely the time needed for reforms; the Bible a.s.sures us of the triumph of every righteous cause, reveals to the eye of faith the invisible hosts that fight on the side of Jehovah and proclaims the swift fulfillment of G.o.d's decrees.

Darwinism puts G.o.d far away; the Bible brings G.o.d near and establishes the prayer-line of communication between the Heavenly Father and His children.

Darwinism enthrones selfishness; the Bible crowns love as the greatest force in the world.

Darwinism offers no reason for existence and presents no philosophy of life; the Bible explains why man is here and gives us a code of morals that fits into every human need.

The great need of the world to-day is to get back to G.o.d--back to a real belief in a living G.o.d--to a belief in G.o.d as Creator, Preserver and loving Heavenly Father. When one believes in a personal G.o.d and considers himself a part of G.o.d's plan he will be anxious to know G.o.d's will and to do it, seeking direction through prayer and made obedient through faith.

Man was made in the Father's image; he enters upon the stage, the climax of Jehovah's plan. He is superior to the beasts of the field, greater than any other created thing--but a little lower than the angels. G.o.d made him for a purpose, placed before him infinite possibilities and revealed to him responsibilities commensurate with the possibilities.

G.o.d beckons man upward and the Bible points the way; man can obey and travel toward perfection by the path that Christ revealed, or man can disobey and fall to a level lower, in some respects, than that of the brutes about him. Looking heavenward man can find inspiration in his lineage; looking about him he is impelled to kindness by a sense of kinship which binds him to his brothers. Mighty problems demand his attention; a world's destiny is to be determined by him. What time has he to waste in hunting for "missing links" or in searching for resemblances between his forefathers and the ape? In His Image--in this sign we conquer.

We are not progeny of the brute; we have not been forced upward by a blind pushing-power; neither have we tumbled upward by chance. It is a drawing-power--not a pushing-power--that rules the world--a power which finds its highest expression in Christ who promised: "I, if I be lifted up from the earth, will draw all men unto me."

V

THE LARGER LIFE

I have chosen this subject because I have found some young men, and even some young women, who seem to misunderstand the invitation extended by the Master. The call of the Gospel falls, at times, upon deaf ears because religion is regarded as a thing that is necessary only when one comes to prepare himself for the life beyond. In earlier times many Christians misinterpreted the Christian religion and, withdrawing themselves from companionship with their fellows, devoted their time wholly to preparation of themselves for heaven. _Christ went about doing good_.

I present my appeal to the young to accept Christ and to enter upon the life He prescribes, not because they may _die_ soon but because they may _live_. They need Christ as their Saviour _now_ and they need Him as their guide throughout life. Some complain of the Parable of the Vineyard because the man who began work at the eleventh hour received the same pay as those who toiled all day. Surely, those who complain have not tasted the joys of a Christian life. No one who follows the teachings of Christ will begrudge the reward promised to those who repent at the last moment and are saved. The eleventh-hour Christians are the ones to mourn because they have lost the happiness that they would have found in service during the livelong day.

Young people sometimes postpone becoming Christians on the ground that they want to have a good time for a while longer. Who can be happier than the Christian? Our religion fits into the needs of all of every age. If there are any amus.e.m.e.nts enjoyed by the world from which members of the church feel it a duty to abstain it is because more wholesome amus.e.m.e.nts crowd out the objectionable ones. It ought not to be necessary to forbid a Christian to do harmful things; he ought to avoid them because he has no taste for them--because he finds more real pleasure and more enduring satisfaction in the things that are innocent and helpful.

There is another cla.s.s to which I desire to address myself to-day, namely, those who call themselves more liberal than Christians--who look upon our religion as narrowing in its influence. Christianity is the broadest of creeds because it takes in everything that touches human life, here and hereafter. The Christian life is the most comprehensive life known; it is as deep as the heart; it is as wide as the world; and it is as high as heaven.

Paul, the great Apostle, tells us that Christ came to "bring life and immortality to light"--not immortality alone, but life also, and the word Life comes before the word Immortality.

But we have higher authority even than Paul. Christ, in explaining His mission, said, "I am come that they might have life, and that they might have it more abundantly." It is to the _more abundant_ life that Christ calls us. He was the master of mathematics, yet He used only addition and multiplication; subtraction has no place in His philosophy.

Let me ill.u.s.trate, as I see it, the gift that Christ brings to man. Let us suppose that the people living in an agricultural section had, by intelligent cultivation, brought from the soil all that it could yield in material wealth. If a stranger came into the community and announced that the people, by sinking a shaft one hundred feet deep, could find a vein of coal, they would, if they believed the statement true, immediately sink a shaft; and, if they found the coal, they would add it to the wealth that they derived from the surface of the ground. They would be grateful to the person who told them of the additional riches which they possessed but of which they were not aware. They might not think to thank him immediately--they might be too busy acquiring money to express their grat.i.tude. But after the man was dead, if not before, they would pause long enough to erect a monument to testify to their appreciation of the service he had rendered.

And, to complete the ill.u.s.tration, suppose after the people had adjusted themselves to the added income, another stranger appeared and a.s.sured them that, if they would sink the shaft one hundred feet deeper, they would find a vein of precious metals from which to draw money enough to purchase everything everywhere that the heart could wish. They would, if they gave credit to his statement, dig down and find gold and silver and, with still greater joy, add this new possession to those that they already had. Again they would be grateful. They might not express themselves during the benefactor's life, but after a while visitors to the community would see two monuments reared by grateful hands to those who had brought blessings to the neighbourhood.

This ill.u.s.tration presents the idea that I would impress upon you, namely, that Christ came to _add_ to all the good things man possessed without requiring the surrender of any good thing in exchange. Long before the coming of Christ man had taken possession of the body and had gathered from it all the joys that the flesh can yield. Man had also explored the farther reaches of the mind and possessed himself of the delights of the intellect. Christ not only brought redemption but opened to man the vision of a spiritual world and showed him what infinite greatness the Father has placed within the reach of one made in His image, if he will only use the powers that he has--powers unknown to him until revealed by the Spirit.

Every human being is travelling every day in one direction or the other--either upward toward the highest plane that man can reach, or downward toward the lowest level to which man can fall; Christ gives us a vision of our possibilities and the strength to realize them.

If Christ had demanded something in return for the great gifts that He came to bestow man might be justified in asking for time for investigation. He would want to weigh the value of that which is offered against the value of that which must be given up. To do this intelligently would require a long period of training and ample time for comparison. The difficulty is even greater, for it would be impossible for one to weigh or calculate in advance the value of those things which are spiritually discerned. He could see the body; he could comprehend the mind; but he could not know the inestimable value of the things that Christ offers. But how can he hesitate when Christ demands not one single sacrifice, but gives, as the spring gives, desiring nothing in return except appreciation which it is pleasant to manifest?