alas!

Just keep your ears open with this end in view for a week, and you will be surprised at the appallingly hard judgments that come tripping daintily from the lips of some of those you know best. And if that line of investigation be not very handy, just watch yourself for the same time, and you will learn what a rare thing Christian charity is.

We talk a lot about it, but in real life we "forbid" men very readily "because they follow not us," we belittle things which we do not understand, we speak rashly about people whom we do not know, and we are ready, without the least consideration, with our label for the movement or the man, who happens to be brought to our notice.

Ah, if we could only see how far astray we often are, what a libel our label is, and how unChrist-like many of our speeches appear! We don't know enough of the inner life of any man to ent.i.tle us to pa.s.s judgment upon him. A critical spirit never commends its possessor to the affection or the good-will of men. Besides, it blinds him to much that is really beautiful, and cuts him off from many sources of happiness.

You will see evil in almost anything if you look for it, but that is not a gift that makes either for helpfulness or popular esteem. "I do not call that by the name of religion," says Robert Louis Stevenson, "which fills a man with bile," and, on the whole, the ordinary man is of the same mind with him.

"Judge not; the workings of his brain And of his heart thou canst not see.

What looks, to thy dim eyes, a stain, In G.o.d's pure light may only be A scar brought from some well-won field, Where thou wouldst only faint and yield."

Sometimes one must, in the interests of true religion, pa.s.s judgment, but these times are not so frequent as we suppose. And if there are occasions more than others when the disciple needs an overflowing measure of Christ's spirit, it is when it is his clear duty to diagnose, disapprove, and condemn.

Secondly, we may have our good evil spoken of by our EXTREMENESS. I should be very chary of saying that there is such a thing as being righteous overmuch, but for two reasons. The first is that there is an injunction in Scripture against it. And the second is that I have met people, of whom, in all charity, it was true! The modern name for being righteous overmuch is being a "crank." Now, n.o.body loves a crank. The extremist always does his own cause harm. Carefulness about one's food is a good thing, but to take an a.n.a.lytical chemist's outfit to table with us is simply to ask for the contempt of all sensible people.

Paul's advice to the Philippians was, "Let your moderation be known to all men." And Paul was himself a splendid example of the true moderation as distinguished from that which is merely indolent and uninterested. Earnest, enthusiastic, loyal, there was yet about him a big and healthy sanity, a sweet reasonableness, and--what the extremist always lacks--an engaging tact. In other words, Paul was a Christian gentleman, and if you want to know what that means, read his letter to Philemon about Onesimus the runaway slave. There are blunt words with which a man can be felled as effectually as with the "grievous crab-tree cudgel" of which Bunyan speaks. Paul did not consider it any special virtue to employ such words. His Christian zeal did not lead him to make a statement in a way that would irritate and rasp a man's soul.

There is a certain extreme candour affected by some Christian people, who pride themselves on always calling a spade a spade. But if it hurts my friend to hear me say "spade" I know of no law of G.o.d that compels me to name the implement at all!

And then, lastly, we can have our goodness "evil spoken of" because it is so COLD. It sometimes seems as if, in our day, warmth of manner had gone out of fashion. Ian Maclaren once said of our generation that it will "smile feebly when wished a happy New Year as if apologising for a lapse into barbarism." But I don't think any sensible person, not blinded by an absurd convention, cares for that type of rarified demeanour. No one likes to get a hand to shake which feels like a dead fish!

In one of his books, Dr Dale of Birmingham criticised that line in Keble's hymn which speaks about the trivial round and the common task giving us "room to deny ourselves." "No doubt," he says, "but I should be very sorry for the people I live with to discharge their home duties in the spirit of martyrs. G.o.d preserve us all from wives, husbands, children, brothers, and sisters who go about the house with an air of celestial resignation." Ah, no, that's not the goodness, either at home or on the street, which wins men. It is not beautiful because it is too cold. The religion of Jesus is something much more than duty-doing.

Thou shalt love the Lord thy G.o.d WITH ALL THY HEART. Whosoever compels thee to go a mile, GO WITH HIM TWAIN. Whatsoever ye do, do it HEARTILY AS UNTO THE LORD.

PRAYER

From all unkind thoughts and uncharitable judgments; from all intemperate speech and behaviour; from coldness of heart and a frigid service, Good Lord, deliver us. For Thy Name's sake. Amen.

"_G.o.d loveth a cheerful giver._"

(2 CORINTHIANS ix. 7.)

XII

A KHAKI VIRTUE

We are proud to believe that, in the article of courage, our men are second to none in the world. They have glorious traditions to live up to, and they are adding to these pages--nay, a whole volume, as splendid as any in our annals. Yet it is not of our soldiers' courage I wish to speak.

For we are told on all hands that there is another quality shining brighter still these days in the trenches in France and Belgium, in ambulance waggons and field hospitals, and in the camps at home, namely, cheerfulness. Again and again the same tale is repeated from one quarter or another--"our men are simply wonderful," "they treat discomfort as a joke." They label the very instruments that deal death among them with names that raise a smile. Nurses, doctors, and correspondents tell us that the light-hearted way in which our soldiers face pain and suffering and force twisted lips to smile has created a new record for the British Army. When the story of this war is written, and the world gets a nearer glimpse into those awful trenches, I venture to prophesy that the quality in our countrymen which will most capture the imagination and fill us with the greatest pride will be the gay, undaunted cheerfulness with which they faced it all.

Surely we who stay at home may learn something of that virtue too. For it is worth learning. Ordinary people who only know what they like, without knowing why they like it, have a very warm side towards the person who, when things are grey and gloomy, can keep cheerful. They would much rather see him come in on a dull day than a wiser man whose wisdom was a burden to him, or even than a pious person whose piety ran to solemnity and gloom. It is high time, indeed, that the tradition was broken for good and all which a.s.sociates moral excellence with a funereal heaviness of manner and denies the favour of the Lord to one who, as Goldsmith has it, "carols as he goes."

For the blessing of G.o.d is written visibly upon the results of cheerfulness wherever you find it. G.o.d rewards the gallant souls who keep their colours flying through every battle, even though they have to nail them up over a sorely damaged ship. If you want a proof that the hopeful and cheery way of facing the rebuffs of life and tholing its aches and disappointments is more in the line of what G.o.d expects from His children than the doleful whining temper, you have it shown unmistakably in the fact that the gallant unconquerable soul solves problems, overcomes difficulties, endures pains, and wins successes where the solemn and easily depressed would simply have given in and lain down. You can safely prophesy that the man whom you hear singing as he goes through the valley, like the pilgrim that Bunyan's Christian heard, is going to get out of it safely and honourably in the end. The Lord Himself will deliver him, as He delights to deliver all those who face life smiling and unafraid, and meet His Fatherly discipline with a stout heart.

Cheerfulness, in other words, pays for oneself. But it is also a great blessing to others. One very safe and sure way to help our fellows up their hills is to breast our own as bravely and gaily as we can. And the cheerfulness which heals and blesses like the breath of morning is that which shows up against a background of cloud and trouble. Let us all in this year of war and clean courage, register a vow that we shall take a leaf out of our soldiers' book, and think less about our own troubles, teach our lips to smile when things are wrong, and keep our eyes wider open for trouble's danger signals among our friends. It's a simple way of doing good, but a very effective one. For cheerfulness, like mercy, is twice blessed. It blesseth him that has, and him that sees!

"It was only a glad Good Morning As she pa.s.sed along the way, But it spread the morning's glory Over the livelong day."

But cheerfulness needs its explanation. It implies something. A man is not cheerful without some underlying philosophy of life to sustain him, some pillar of faith or hope at his back. When a man faces life dauntless and smiling, he does so because some inward and, it may even be, unconscious faith or hope thus finds its expression. What that faith is, different men will describe in different ways.

But however much the descriptions vary, it all comes back to this in the end, that the man who is living bravely and cheerfully is expressing by his conduct at any rate his faith in the Fatherhood and good Providence of G.o.d. He knows that "G.o.d's in His Heaven"; at any rate he believes so. He believes that things do not just fall out by chance, but that a Father Hand controls all, and a Father Heart cares even for the sparrow's unheeded fall. The G.o.d who rules all makes no mistakes.

And is not that a cardinal part of the faith which Jesus brings near to all who are learning of Him? There are various adjectives used to qualify the t.i.tle Christian. One hears, for example, of "earnest Christians," and earnestness is a very necessary quality, even though one does occasionally happen upon "earnest Christians" who are rather unlovable and irritating people. But there's another adjective, not nearly so common--and yet it denotes a quality just as essential in those who have taken Christ's gospel of G.o.d's Love and Fatherhood to their hearts--namely, cheerful. A "cheerful Christian." Let us all try to be that kind of Christian at least.

PRAYER

"The day returns and brings us the petty round of irritating concerns and duties. Help us to play the man, help us to perform them with laughter and kind faces, let cheerfulness abound with industry. Give us to go blithely on our business all this day, bring us to our resting beds weary and content and undishonoured, and grant us in the end the gift of sleep. Amen."

R. L. STEVENSON.

"(Jeremiah dwelt among the people that were left in the land.("

(JEREMIAH xl. 6.)

XIII

THE OVERCOMING OF PANIC

Once upon a time Jeremiah the prophet had asked for only one thing, that he might get away from that strange cityful of perverse men to whom it was his hard lot to be the mouthpiece of a G.o.d they were forgetting. He was tired of them. "O that I had in the wilderness a lodging place of wayfaring men that I might leave my people and go from them."

Well, time pa.s.sed on. The people got no wiser, and Jeremiah's burden certainly got no lighter. But the very chance he prayed for came. He had a clear and honourable opportunity to go to the lodge in the wilderness, or anywhere else he liked, away from the men who had disowned his teaching. His work was done apparently, and he had failed.

Yet with the door standing invitingly open, see what Jeremiah did! He "went and dwelt among the people that were left in the land." He had his chance and he did not take it!

We all know something of this desire to get rid of a present hard duty, or a difficult environment, or a perplexing problem. And yet I wonder, if the way were similarly opened up for us, how many would seize the opportunity? I believe that the feature of such a situation would just be the large number of us who, when it came to the pinch, would choose as Jeremiah did, to remain where we are! Something would hold us back.

Yet the desire itself is natural enough, and a man need neither be a coward nor a weakling who confesses to it. The hours when the daily round seems altogether flat and unprofitable, and when one would gladly change places with almost anybody, are real hours in life, and it is no shame to have known them. But between that knowledge and the actual escape, the actual fleeing from one's post, there is a great gulf fixed that, for very many with any high ideal of duty, is impa.s.sable. For, though a man has known the state of mind that looks for some back door out of a depressing situation, he has had the other experience also, the joy of self-mastery, the keen sense of pleasure that comes to him when he discovers that his surroundings do not count for so much as he himself does. That experience, though it be only in memory, will stand between a man and retreat. He has conquered before, and the thrill of victory over material discouragements may be his again. And so, though the way of escape be open, he will choose to remain and fight it out.

Sometimes the mere weight of his responsibility may tempt a man to wish that he might escape. There is a fairly well-known symptom of nervous disease whose name signifies the fear of being shut in, when the patient dreads the experience of being in any closed place. Sometimes a moral panic of that kind comes to a man when he realises that he is shut in with some duty which must be gone through with. With something of the instinct of the trapped animal he may look round for a way of escape.

Yet does that mean that he would take the chance deliberately, with eyes full open to the consequences, if it were offered? I think not.

You can apply the test to yourself. Have you ever accepted some responsibility, and then, when the occasion came nearer, backed out of it for no other reason than that you were afraid? If you have, you will perhaps remember whether you felt proud of yourself, whether, beneath the undoubted relief, there was not a good deal of quiet shame and self-scorn. If the same thing were to happen again, you might feel the impulse to desert, but if you remembered your former experience, you would hardly yield to it, I imagine.

The plain truth is that no proper man really likes a soft job. "In the long run," says J. A. Symonds, "we really love the sternest things in life best." And he speaks truth. There is a certain exhilaration in the endurance of hardness. Responsibility braces most men like a shock of cold water. What is arduous calls them as with a trumpet. And in the general sense of quiet contempt for the person who in a panic flings up his responsibility, we may recognise one of G.o.d's elementary checks upon cowardice.

There are those who are reading these words who are enduring hardness and making sacrifices from which they might easily escape. They do at times desire relief. But the point is that they don't take it, when it is possible. And I say there must be some reason for this. What is it that holds men back from the easy way when it stands open before them?

For one thing, I think, the sense of the place that hardness and effort and endurance play in every true life. For centuries men have climbed up to strength of character, if at all, by ways uniformly arduous and steep; and distrust of the primrose path, however alluring, has pa.s.sed as an instinct into our blood. In the small unheroic affairs of life we have learned that a difficulty faced and overcome, or a duty doggedly fulfilled, add a precious something to experience that there is no other way of securing. The schoolboy on a hot summer day may look up from his task, away out wistfully to the cool shade of the trees across the playground, and wish that he were there, rather than where he is. Yet even he knows, what we all come to learn, that that is not the road to anything in life worth the gaining.

Another deterring impulse is the sense of a divine vocation. Our calling and circ.u.mstances are ordained for us by G.o.d, and we must not quit the field till the day is done. It is He who has chosen our lot in life and summoned us to the sphere we fill.

We may succeed or fail as seems to Him best. Sometimes he places men, for reasons of His own, in corners where success, as commonly measured, is not possible. But one thing--success or failure--we must not do. We must not shirk. We must not run away. G.o.d means us to stand fast and do our best. For failure even, if it be honourable, He may have His good word at the last. But to the man who has shirked life's hard duties, not even G.o.d can say, "Well done!"

PRAYER