Life moves along so smoothly with most of us that there seems to be very little difference between one birthday and another; but to this rule there is one brilliant and outstanding exception. There is one birthday on which a man should certainly take a holiday, go for a quiet stroll, and indulge in a little serious stock-taking. That birthday is, of course, the fortieth. A man's fortieth birthday is one of the really great days in his life's little story; and he must make the most of it. I live in a city which boasts a comparatively meagre population. The number of people who reach their fortieth birthday simultaneously must be very small. But in a city of any size some hundreds of people must daily become forty. And if I dwelt in such a place, I should feel tempted to conduct a service every now and again for men and women who were celebrating their fortieth birthday. People so circ.u.mstanced, naturally impressed by the dignity and solemnity of the occasion, would welcome such a service, and the preacher would have a chance of sowing the seed in ground that was well prepared, and of the greatest possible promise. The selection of a text would present no difficulty. I can think of two right off--one in the Old Testament, and one in the New--and there must be scores of others equally appropriate. At forty a man enters upon middle life. What could be more helpful to him, then, than a short inspiring word on such a text as Habakkuk's prayer: '_O Lord, revive Thy work in the midst of the years, in the midst of the years make Thyself known!_'

I have been recalling, this morning, some painful memories. In my time I have several times known that peculiarly acute species of anguish that only comes to us when we discover a cherished idol in ruins.

Men--some of them ministers--upon whose integrity I would cheerfully have staked everything I possessed, suddenly whelmed themselves in shame, and staggered out into the dark. It is an experience that makes a man feel that the very earth is rocking beneath him; it makes him wonder if it is possible for a good man to be somehow caught in a hot gust of devilry and swept clean off his feet. But the thing that has impressed me as I have counted such names sadly on my fingers is that, without an exception, they were all in the forties, most of them in the early forties. Youth, of course, often sins, and sins grievously; but youth recovers itself, and frequently emerges chastened and enn.o.bled by the bitter experience; but I can recall no instance of a man who fell in the forties and who ever really recovered himself. Wherefore let him that thinketh he standeth take heed lest he fall. I remember that, some time ago, Sir W. Robertson Nicoll quoted a brilliant essayist as saying that 'the most dangerous years are the forties--the years when men begin to be rich, when they have opportunities of gratifying their pa.s.sions, when they, perhaps, imagine that they have led a starved and meagre existence.' And so, as I let my mind play about these old and saddening memories, and as I reflect upon the essayist's corroboration of my own conclusion, I fancy I could utter, from the very heart of me, a particularly timely and particularly searching word to those who had just attained their fortieth birthdays. Or, if I felt that the occasion was too solemn for speech, I could at least lead them in prayer. And when I led them in prayer, it would certainly be Habakkuk's prayer: 'O Lord, revive Thy work in the midst of the years; in the midst of the years make Thyself known!' It is a prayer for revival and for revelation.

The real significance of that prayer lies in the fact that the supreme tendency of middle life is towards prosiness. Young people write poetry and get sentimental: so do old people. But people in the forties--never! A man of forty would as soon be suspected of picking his neighbour's pocket as of writing poetry. He would rather be seen walking down the street without collar or necktie than be seen shedding tears. Ask a company of young people to select some of their favourite hymns or songs. They will at once call for hymns about heaven or songs about love. So will old people. But you will never persuade middle-aged people to sing such songs. They are in the practical or prosy stage of life. The romance of youth has worn off; the romance of age has not arrived. They are between the poetry of the dawn and the poetry of the twilight. And midway between the poetry of the dawn and the poetry of the twilight comes the panting perspiration of noonday.

When, therefore, I find myself face to face with my congregation of people who are in the very act of celebrating their fortieth birthday, I shall urge them to pray with the old prophet that, in the midst of the years, the youthful romance of their first faith may be revived within them, and that, in the midst of the years, the revelations that come at eventide may be delightfully antic.i.p.ated.

I said just now, however, that I had an alternative text from the New Testament. I have an idea that if my first service is a success, I shall hold another; and, for the sake of variety, I shall address myself to this second theme. Concerning the very first apostolic miracle we are expressly and significantly told that '_the man was above forty years old on whom this miracle of healing was showed_.'

Now I cannot imagine why that particular is added unless it is to tell those of us who are now 'above forty years old' that we are not beyond the reach of the sensational. We have not outlived the romance of the miraculous. We are not 'too old at forty' to experience all the marvel and the wonder of the grace divine. And, even as I write, I confidently antic.i.p.ate the sparkle that will light up the eyes of these forty-year-olds as I remind them that that man was above forty years of age upon whom this first triumph of the Church was wrought.

But there are worse things than prosiness. The mere change from the poetry of youth to the prose of middle life need not in itself alarm us. Some of the finest cla.s.sics in our literature are penned in prose.

But within this minor peril lies the germ of a major peril. The trouble is that prosiness may develop into pessimism. And when prosiness curdles into pessimism the case of the patient is very grave.

I heard a young fellow in his teens telling a much older man of his implicit faith in the providence of G.o.d. 'Yes,' said the senior, with a sardonic smile, 'I used to talk like that when I was your age!' I heard a young girl telling a woman old enough to be her mother of the rapture of her soul's experience. 'Ah!' replied the elder lady, 'You won't talk like that when you have seen as much of the world as I have!' Here, then, at last we have put our finger on the tragedy that threatens us in the forties. Why is it?

The reason is not far to seek. The fact is that at forty a man must drop something. He has been all his life acc.u.mulating until he has become really overloaded. He has maintained his interest in all the things that occupied his attention in youth; and, all the way along the road, fresh claims have been made upon him. His position in the world is a much more responsible one, and makes a greater drain upon his thought and energy. He has married, too, and children have come into his home. There has been struggle and sickness and anxiety. Interests have multiplied, and life has increased in seriousness. But, increasing in seriousness, it must not be allowed to increase in sordidness. A man's life is like a garden. There is a limit to the things that it will grow. You cannot pack plants in a garden as you pack sardines in a tin. That is why the farmer thins out the turnips; that is why the orchardist prunes his trees; and that is why the husbandman pinches the grapebuds off the trailing vines. Life has to be similarly treated. At forty a man realizes that his garden is getting overcrowded. It contains all the flowers that he planted in his sentimental youth and all the vegetables that he set there in his prosaic manhood. It is too much. There must be a thinning out. And, unless he is very, very careful, he will find that the thinning-out process will automatically consist of the sacrifice of all the pansies and the retention of all the potatoes.

Now, when I address my congregation of people who are celebrating their fortieth birthday, I shall make a most fervent appeal on behalf of the pansies. Potatoes are excellent things, and the garden becomes distinctly wealthier when, in the twenties and thirties, a man begins to moderate his pa.s.sion for pansies, and to plant a few potatoes. But a time comes when he must make a stand on behalf of the pansies, or he will have no soul for anything beyond potatoes. Round his potato beds let him jealously retain a border of his finest pansies; and, depend upon it, when he gets into the fifties and the sixties he will be glad that, all through life, he remained true to the first fondnesses of youth.

Not that he will have to wait for the fifties and the sixties. As soon as a man has faced the situation, taken his stand, and made his decision, he begins to congratulate himself upon it. That is one of life's most subtle laws. Let us, then, see how it operates in another field. Sir Francis Jeune, the great divorce judge, said that the eighth year was the dangerous year in wedded life. More tragedies occurred in the eighth year than in any other. And Mr. Philip Gibbs has recently written a novel ent.i.tled _The Eighth Year_, in which he makes the heroine declare that, in marriage, the eighth year is the fatal year.

'"It's a psychological fact," said Madge. "I work it out in this way.

In the first and second years a wife is absorbed in the experiment of marriage and in the sentimental phase of love. In the third and fourth years she begins to study her husband and to find him out. In the fifth and sixth years, having found him out completely, she makes a working compromise with life and tries to make the best of it. In the seventh and eighth years she begins to find out herself. Life has become prosaic. Her home has become a cage to her. In the eighth year she must find a way of escape--anyhow, anywhere. And in the eighth year the one great question is, in what direction will she go? There are many ways of escape."' And so comes the disaster.

All this seems to show that the eighth year of marriage is like the fortieth year of life. It is the year in which husband and wife are called upon to make their supreme stand on behalf of the pansies. And supposing they do it? Suppose that they make up their minds that everything shall not be sacrificed to potatoes; what follows? Why, to be sure, the best follows. Coventry Patmore, in his _Angel in the House_--the cla.s.sic of all young husbands and young wives--says that the years that follow the eighth are the sweetest and the fullest of all. What, he asks--

What For sweetness like the ten years' wife, Whose customary love is not Her pa.s.sion, or her play, but life?

With beauties so maturely fair, Affecting, mild, and manifold, May girlish charms no more compare Than apples green with apples gold.

Ah, still unpraised Honoria, Heaven, When you into my arms it gave, Left naught hereafter to be given But grace to feel the good I have.

Here, then, is the crisis reached; the stand successfully made on behalf of the pansies; and all life fuller and richer for ever afterwards in consequence. Every man and woman at forty is called upon for a similar chivalrous effort. At forty we become the knights of the pansies, and if we let them go we shall find that at fifty it will be difficult to find even a sprig of heartsease anywhere.

Whether I take as my text the prophet's prayer for a revival and a revelation in the midst of the years, or the story of the man who was more than forty years old when he fell under the spell of the miraculous, I know how I shall close my sermon. I shall close by telling the story of Dr. Kenn and Maggie Tulliver from _The Mill on the Floss_. It will convince my hearers that folk in the forties have a great and beautiful and sacred ministry to exercise. Maggie was young, and the perplexities of life were too much for her. Dr. Kenn was arrested by the expression of anguish in her beautiful eyes. Dr. Kenn was himself neither young nor old, but middle-aged; and Maggie felt a childlike, instinctive relief when she saw that it was Dr. Kenn's face that was looking into hers. 'That plain, middle-aged face, with a grave, penetrating kindness in it, seeming to tell of a human being who had reached a firm, safe strand, but was looking with helpful pity towards the strugglers still tossed by the waves, had an effect on Maggie at this moment which was afterwards remembered by her as if it had been a promise.' And then George Eliot makes this trite and significant remark. 'The middle-aged,' she says, 'who have lived through their strongest emotions, but are yet in the time when memory is still half-pa.s.sionate and not merely contemplative, should surely be a sort of natural priesthood, whom life has disciplined and consecrated to be the refuge and rescue of early stumblers and victims of self-despair. Most of us, at some moment in our young lives, would have welcomed a priest of that natural order in any sort of canonicals or uncanonicals, but had to scramble upwards into all the difficulties of nineteen entirely without such aid.'

And after hearing that fine story my congregation of folk on the threshold of the forties will return from the quiet church to the busy street humming the songs that they sang at nineteen; vowing that, come what may, the potatoes shall not elbow out all the pansies; and congratulating themselves that the richest wine in the chalice of life still waits their thirsty lips.

X

A WOMAN'S REASON

"Will you go with me?"

'"No, indeed; you must go alone. I shall not appear at all."

'"Why, mother?"

'"_Because!_"'

I came across the above pa.s.sage near the beginning of one of Myrtle Reed's stories--_The Master's Violin_--and, towards the end, I found this:

'"Iris, I have been miserable ever since I told you I wrote the letters."

'"Why, dear?"

'"_Because!_"'

And then, in quite another book--Maurice Thompson's _Sweetheart Manette_--I came upon this:

'"Why can't you tell me?" asked Rowland Hatch.

'"I don't know that I have the right," replied Manette.

'"Why?"

'"_Because!_"'

Now, that word '_because_' is very interesting. 'It is a woman's reason,' Miss Reed confides to us. That may, or may not, be so. I know nothing about that. It is not my business. I only know that it is the oldest reason, and the safest reason, and by far the strongest.

Now, really, no man can say why. As Miss Reed says in another pa.s.sage lying midway between the two quoted: 'We all do things for which we can give no reason.' We do them _because_. No man can say why he prefers coffee to cocoa, or mutton to beef. He likes the one better than the other _because_. No man can say why he chose his profession. He decided to be a doctor or a carpenter _because_. No man can say why he fell in love with his wife. It would be an affectation to pretend that she is really incomparably superior to all other women upon the face of the earth. And yet to him she is not only incomparably superior, and incomparably lovelier, and incomparably n.o.bler, but she is absolutely the one and only woman on the planet or off it. No other swims into the field of vision. She is first, and every other woman is nowhere.

Why? '_Because!_' There is no other reason.

The fact is that we get into endless confusion when we sail out into the dark, mysterious seas that lie beyond that 'because.' Nine times out of ten our conclusions are una.s.sailable. And nine times out of ten our reasons for reaching those conclusions are absurdly illogical, totally inadequate, or grossly mistaken. Everybody remembers the fable of the bantam c.o.c.k who a.s.sured the admiring farmyard that the sun rose every morning because of its anxiety to hear him crow! The fact was indisputable; the sun did certainly rise every morning. It was only at the attempt to ascribe a specific reason for its rising that the argument broke down. It is always safer to say that the sun rises every morning _because_. Ministers at least will recall the merriment that Hugh Latimer made of Master More. The good man had been appointed to investigate the cause of the Goodwin Sands. He met with small success in his inquiries. At last he came upon an old man who had lived in the district nearly a hundred years. The centenarian knew.

The secret sparkled in his eyes. Master More approached the prodigy.

'Yes, sir,' the old man answered, 'I know. Tenterden Steeple is the cause of Goodwin Sands! I remember when they built the steeple.

Before that we never heard of sands, or flats, or shallows off this haven. They built the steeple, and then came the sands. Yes, sir, Tenterden Steeple is the cause of the destruction of Sandwich Harbour!'

When we wander beyond that wise word 'because' circ.u.mstances seem malicious; they conspire to deceive us. I remember pa.s.sing a window in London in which a sewing-machine was displayed. The machine was working. A large doll sat beside it, its hand on the wheel. The doll's hand appeared to be turning the handle. As a matter of fact, the machine was electrically driven, and the wheel turned the hand of the doll. In the realm of cause and effect we are frequently the dupes and victims of a very dexterous system of legerdemain. The resultant quant.i.ty is invariably clear; the contributing causes are not what they seem.

I find myself believing to-day pretty much what I believed twenty years ago; but I find myself believing the same things for different reasons.

As life goes on, a man learns to put more and more confidence in his conclusions, and to become more and more chary of the reasons that led to those conclusions. If a certain course seems to him to be right, he automatically adopts it, and he confidently persists in it even after the reasons that first dictated it have fallen under suspicion. 'More than once in an emergency at sea,' says Dr. Grenfell, the hero of Labrador, 'I have swiftly decided upon a certain line of action. If I had waited to hem my reason into a corner before adopting that course, I should not be here to tell the tale.' We often flatter ourselves that we base our conclusions upon our reasons. In reality, we do nothing of the kind. The mind works so rapidly that it tricks us. It is another case of legerdemain. Once more, it is the machine that turns the doll, and not the doll that turns the machine. Our thinking faculties often play at ride-a-c.o.c.k-horse. We recall Browning's lines:

When I see boys ride-a-c.o.c.k-horse, I find it in my heart to embarra.s.s them By hinting that their stick's a mock horse, And they really carry what they say carries them.

The rugged truth is, that we first of all reach our conclusions. That is the starting-point. Then, amazed at our own temerity in doing so, we hasten to tack on a few reasons as a kind of apology to ourselves for our own intrepidity, a tardy concession to intellectual decency and good order. But whether we recognize it or not, we do most things _because_. As Pascal told us long ago, 'the heart has reasons which the reason does not know. It is the heart that feels G.o.d, not the reason.' When old Samuel Wesley lay dying in 1735, he turned to his ill.u.s.trious son John, saying: 'The inward witness, son, the inward witness! That is the proof, the strongest proof of Christianity!' 'I did not at the time understand him,' says John, in quoting the words with approval long afterwards. But the root of the whole matter lies just there.

My reference to Dr. Grenfell reminds me. The good doctor was questioned the other day as to his faith in immortality. 'I believe in it,' he replied, 'because I believe in it. I am sure of it, because I am sure of it.' Precisely! That is the point. We believe _because_.

And then, on our sure faith, we pile up a stupendous avalanche of Christian evidences. Emerson tells us of two American senators who spent a quarter of a century searching for conclusive evidence of the immortality of the soul. And Emerson finishes the story by saying that the impulse which prompted their long search was itself the strongest proof that they could have had. Of course! Although they knew it not, they already believed. They believed _because_. And then, finding their faith naked, and feeling ashamed, they set out to beg, borrow, or steal a few rags of reasons with which to deck it. It is the problem of Professor Teufelsdrockh and _Sartor Resartus_ over again. It all comes back to Carlyle's 'Everlasting Yea.' The shame is mock modesty; and the craving is a false one. A woman's reason is the best reason.

As the years go by, we become less and less eager for evidence. We are content to believe _because_. 'I was lately looking out of my window,'

Martin Luther wrote from Coburg to a friend, 'and I saw the stars in the heavens, and G.o.d's great beautiful arch over my head, but I could not see any pillars on which the great Builder had fixed this arch; and yet the heavens fell not, and the great arch stood firmly. There are some who are always feeling for the pillars, and longing to touch them.

And, because they cannot touch them, they stand trembling, and fearing lest the heavens should fall. If they could only grasp the pillars, then the heavens would stand fast.'

'"But how do you know that there is any Christ? You never saw Him!"

said poor Augustine St. Clare, the slave-owner, to Uncle Tom, the slave.

'"I feel it in my soul, mas'r--feel Him now! Oh, mas'r, the blessed Lord Jesus loves you!"