A life for a life, and other addresses

PRINCETON . NEW JERSEY

FROM THE LIBRARY OF
ROBERT ELLIOTT SPEER

BR 85 .D78 1897
Drummond^ Henry, 1851-1897
A life for a life, and other
addresses

i

A LIFE FOR A LIFE

The Quiet Hour Series*

iZmOf cloih, eacb 25 ceats.

^i UU for a Life, and other Addresses. By Prof. Henry
Drummond. With a Tribute by D. L. Moody, and a Portrait.

Peace, Perfect Peace. A Portion for the Sorrowing. By
Rev. F. B. Meyer, B.A.

Money: Thoughts for God's Stewards. By Rev.

Andrew Murray.
Jestts Himself, By Rev. Andrew Murray.
Love Made Perfect. By Rev. Andrew Murray. With

Portrait.

The Ivory Palaces of the King. By Rev. J. Wilbur
Chapman, D.D. With Portrait.

Chriit Reflected in Creation. By D. C. McMillan.

How the Inner Light Failed. A Study of the Atrophy
of the Spiritual Sense. To which is added "How the
Inner Light Grows." By Newell Dwight Hillis.

The Man Who Wanted to Help. By Rev. J. G. K.

McClure, D.D., author of " Possibilities."

Young Men in History. By Rev. F. W. Gunsaulus,

St. Paul: An Autobiography. Transcribed by tht
Deaconness, a servant of the Qiureh.

Faith Building. By Rev. Wm. P. Merrill, D.D.

The Dearest Psalm, and The Modd Prayer. By Henry

Ostrom, D.D.

The Life Beyond. By Mrs. Alfred Gatty. An Allegory,
adapted by M. A. T.

Mountain Topj with Jesus. By Rev. Theodore L.
Cuyler, D.D.

The Hidden Years of Nazareth. By Rev. G. CampbeW

Morgan.

Where He Is. By Cleland B. McAfee.
Environment. By Rev. J. G. K. McClure.
Nutsliell Musings. By Amos R. Wells.

Fleming H* Revcll G3mpAny

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d

A Life for a Life

And Other Addresses

Prof. Henry Drummond

F.R.S.E., F.G.S.

WITH A TRIBUTE BY

D. L. Moody

New York Chicago Toronto

Fleming H. Revcll Company

Copyright, 1897,
Fleming H. Revell Company

THE CAXTON PRESS
NEW YORK.

CONTENTS.

A Teibtjtb, by D. L. Moody . 7

I. A LiFB FOB A Life ... 13

II. Lessons fbom The Angblus . 43

III. THE Ideal Hash • • • • 04

A TRIBUTE

It sometimes happens that a man,
in giving to the world the truths that
have most influenced his life, uncon-
sciously writes the truest kind of a
character sketch. This was so in the
case of Henry Drummond, and no
words of mine can better describe
his life or character than those in
which he has presented to us, " The
Greatest Thing in the World." Some
men take an occasional journey into
the thirteenth of 1 Corinthians, but
Henry Drummond was a man who
lived there constantly, appropriating

A Tribute

its blessings and exemplifying its
teachings. As you read what he
terms the analysis of love, you find
that all its ingredients were inter-
woven into his daily life, making him
one of the most lovable men I have
ever known. Was it courtesy you
looked for, he was a perfect gentle-
man. Was it kindness, he was al-
ways preferring another. Was it
humility, he was simple and not
courting favor. It could be said of
him truthfully, as it was said of the
early apostles, " that men took knowl-
edge of him, that he had been with
Jesus."

Nor was this love and kindness
only shown to those who were close
friends. His face was an index to
his inner life. It was genial and
kind, and made him, like his Master,
a favorite with children. He could
be the profound philosopher or the
8

By D. L. Moody

learned theologian, but I know that
he preferred to be the simple friend
of children and youth. Never have
I known a man who, in my opinion,
lived nearer the Master or sought to
do His will more fully.

I well remember our first meeting
in Edinburgh twenty-four years ago.
He was still a divinity student in the
university, but he generously gave
himself to aiding me in every possi-
ble way. There was nothing that
he would not undertake to do to
help spread the evangelistic work
among his friends in the university,
and, later on, he began special meet-
ings for young men in various towns
in Great Britain. The friendship
then begun has been strengthened
ever since, not only by his lovable
nature, but by the great blessing
God has used him to be in my own
life.

9

A Tribute

Never have I heard Henry Drura-
mond utter one unkind or harsh word
of criticism against any one. He
was a man who was filled with love
to his fellow men, because he knew
by experience something of the love
of Christ. He was one of the easiest
men with whom to work, for he
thought more of the common object
than of aught else.

The news of his death has brought
a sense of the deepest loss to all his
friends in every part of the world.
He was a man greatly beloved, and
my own feelings are akin to those of
David on the death of Jonathan.
But although the life on earth is
ended, God has called His servant
higher to a sphere of greater useful-
ness. And when at last we meet
again before our Lord and Master
Jesus Christ, whom we both loved
and served together in years gone,

10

By D. L. Moody

we shall no longer "see through a
glass darkly ; but then face to face ; "
and things which we could not see
alike here below we shall fully know
in the light of His countenance, who
brought our lives together and blessed
them with a mutual lore.

D. L. Moody.

The following addresses were de-
livered at the Students' Conference
in Northfield, 1893. They are now
issued in permanent form for the
first time.

11

A LIFE FOR A LIFE

The report to the Italian govern-
ment describing a great shipwreck
said, " A large ship was seen coming
close to shore last night ; we endeav-
ored to give every assistance through
the speaking trumpet, nevertheless
four hundred and one bodies were
washed ashore this morning." That
shows the futility of attempting to
save men by speech. It isn't the
whole truth, but it is a part of the
truth. In saving men it is very

13

A Life for a Life

often a life for a life ; you have to
give your life to the men whom you
ire trying to better. About the
least Christian act a man can do for
his brother-man is to talk about
Christianity; the case is of a man
laying down his life as Christ laid
down His life. Don't misunderstand
me. I have an idea that some of
you don't understand me: it is my
fault, and I will tell you why. Be-
cause for the last three or four years
of my life I have had very little to
do with the ninety and nine: I have
been after the one sheep that was
lost, and I have got into the way of
talking to that one and trying to
make things plain to him. In most
cases he has been a man who wouldn't
accept the Bible to start with, and I
have had to translate the Bible into
words which he would accept, and
therefore some of you don't recognize

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A Life for a Life

the old truth in the language of
the street. If you want to get
hold of an agnostic, or a man who
doesn't start off by standing on the
common ground with you of believ-
ing the Bible, let me ask you to try
to translate what you have to say
into the simplest words, into words
which will not be in every case the
words in which you ordinarily clothe
your thought. Now while it is no
more cant to talk about religion in
the language of the Bible than it is
cant to talk about Science in the
words of Science — for religion has
technical terms just as much as
science has — yet it will be useful to
the man who calls all that cant, and
it will prove an exceedingly valuable
discipline for oneself to take an old
text that has been lingering in one's
mind from childhood and say, " What
does this really mean in nineteenth
15

A Life for a Life

century speech?" You will find
that an effort to go to the bottom of
that text will give you a new grasp
of it, and, that in so doing you have
learned an exceedingly valuable les-
son, that it doesn't matter into what
phrase or words truth is put, so long
as it is true.

I had an egg for breakfast this
morning, and I saw that it was an
egg ; there it was, shell and all. God
made that egg. I had an egg for
dinner to-day, but it was in the pud-
ding, and it didn't look in the least
like an egg^ but it did me just as
much good as the egg which I had
for breakfast and which I saw with
my eyes. You get a ray of truth
through a book, or a man, or a pic-
ture, or a tree, or the sky ; it doesn't
matter the form of it if it does you
good, if it inspires you and draws
you near to God. Don't be suspi-

16

A Life for a Life

cious of it if it is God's truth, even
if its form changes.

In talking to a man, — if you are
to win him in that way, — talk in the
man's own language if you can. But
I was going to say more particularly
that one has to do a great deal more to
display and live out his Christianity
than merely to talk to people about
religion. Have you ever tried to get
at the real secret of what Christian-
ity is ? It isn't picking out a man
here, and a man there and having them
made fit to go to Heaven; Christ
came into this world, as He himself
said, to found a society. Have you
ever thought of that conception of
Christianity ? For hundreds of years
that conception of Christianity has
been utterly lost sight of ; it is only
lately that men are getting back to
see the great Christian doctrine of
the kingdom of God. The great

2 17

A Life for a Life

phrase that was never off Christ's
lips was the "kingdom of God." It
is by far the commonest phrase in
his teaching. Have you ever given
a month of your life to finding out
what Christ meant by the kingdom of
God ? Every day as we have prayed,
" Thy kingdom come," has our Chris-
tian consciousness taken in the tre-
mendous sweep of that prayer and
seen how it covers the length and
breadth of this great world and every
interest of human life ? Christ was
continually asking people to join his
kingdom, and in order to get them to
join it and to make no mistake about
its meaning, he was continually tell-
ing them what it was : the kingdom
of Heaven is like unto this, the king-
dom of Heaven is like unto that ; if
there is one thing more common in
Christ's teaching than another, it is
his e;xplanation of what the kingdom

18

A Life for a Life

of God is, and what the subjects of
that kingdom are to busy themselves
in doing. Now the kingdom of God
is a society of the best men, working
for the best ends, with the highest
motives, according to the best prin-
ciples. The kingdom of God was to
give them observation. Christ lik-
ened the kingdom of God to leaven,
and one cannot get a better under-
standing of the meaning of this
phrase than by taking His own met-
aphor. Christ saw that the world
was sunken and that it had to be
raised. Leaven comes from the same
word as lever does, that which lifts
or raises, and Christ founded a So-
ciety of men for the purpose of rais-
ing the world. The kingdom of God
is like leaven. When you put leaven
into a vessel with the thing which is to
be leavened, it does not affect the out-
ward form ; and when leaven comes
19

A Life for a Life

into a society, or into a church, or
into a movement, or into a country,
it« first purpose is not to affect the
outward form, but to lift the external
form by changing the inward spirit
of it. The kingdom of Heaven is
like leaven: it is to raise men by the
contact of one life with another.
Did you ever put a little leaven un-
der a microscope? If you did you
found that it was a plant, perhaps
six one-thousandths of an inch in di-
ameter, with an amazing power of
propagation ; and that leaven simply
by being in contact with the dough
has the effect of lifting by means of
the life that is in it ; and the Chris-
tian man, simpl}^ by virtue of the
life that is in him, — not by attempt-
ing much in the way of forcing it
upon others, — but by his own spon-
taneous nature can so work upon
men that they cannot but feel that

20

A Life for a Life

he has been with Jesus. When they
look through him and perceiv© the
fragrance of his spirit and the Christ-
likeness of his life, they remember
Christ, — they are reminded of Christ
by him ; and a longing comes over
them to live like that, and breathe
that air and have that calm, that
meekness and that beauty of charac-
ter; and by that unconscious influ-
ence going out as a contagious power,
men are won to Christ, and by these
men the world is raised. But that is
not all.

The world is not only sunken;
the world is rotten. Those of you
who know life even an inch below
the surface know that even in
this Christian country, in our great
cities the world is rotten. Have
you ever thought of the sin of the
world? Think of the sin in your
own being; think that the man
21

A Life for a Life

in the next house to you has the
same amount of sin in him, and that
all the people in your street are like
that. Multiply that by all the streets
in your city, that city by all the cities
in your country, go around the world
and add to that all the sin that is in
all the streets in all the cities in the
world, and you conjure up a ghastly
spectre before which your imagina-
tion quails, and that is only a single
glimpse of the sin of the world. But
it can be taken away, it can be taken
away : " Behold the Lamb of God
who taketh away the sin of the
world." How does he do it? On
the cross by forgiving the sin of the
world; that is one part of it, and
through you and through me and
through the subjects of his kingdom.
Christ said that the followers of Him
are the salt of the earth and it is
that salt that helps to take away the
22

A Life for a Life

rottenness of the world. God takes
away the guilt of it, and you help
him to remove it by being the salt in
iiie society in which you live. Salt
is that which keeps things from be-
coming rotten. You put salt upon
meat and salt upon fish to prevent
them from becoming rotten, and it is
the Christian men and women in the
city and in the country who prevent
them from becoming absolutely rot-
ten. Christianity is the great anti-
septic of society, and if you take the
Christianity out of New York, out of
Chicago, out of Berlin, or out of
Paris, those cities must gO to pieces.
In a few generations they would go
to pieces even physically by the mere
accumulation of their rottenness.
Now we are to be the salt of New
York and of Chicago and of all the
great cities of America, and it is our
business to make and to keep these

23

A Life for a Life

cities sweet, not only to sweep away
the rottenness, but to prevent the
new generation that is growing up
from becoming rotten. The work of
salt is preventative as well as cura-
tive. We do not half enough em-
phasize the preventative side of
Christian activity; we do not half
enough emphasize the making of
Christian environment, in which the
Christ life shall be possible even in
the slums of our great cities. That
man is doing the work of Christ who
is cleansing these places by building
new houses, by giving pure air and
pure water, by giving good schools,
and by in any way bringing sweetness
and light and purity to keep young
lives from succumbing to the in-
fluences which surround them.

That is not all. The world which
you and I have to help to lift up is
not only the world of the poor, but

24

A Life for a Life

we have to lift up our whole country.
One thing that strikes a stranger
very much in coming to this country
is this: He comes to a city like
Boston, and he finds the merchants
of that city with their heads buried
in. their ledgers, while a few Irish-
men carry on the city government.
I do not object to an Irishman, but it
is matter in the wrong place when a
company of Irishmen regulate the
affairs of the city of Boston. There-
fore, if you are subjects of the king-
dom of God, you must work to reform
the world and reform your country
and reform Boston and Chicago,
and above all reform New York.
You have been taught in school
of your duties as citizens, but you
are taught in this book very plainly
your duties as Christian citizens.
It is your duty to make these cit-
ies, and it is possible for you to do it.

25

A Life for a Life

These cities are making the people
that live in them, and unless they
set examples of righteousness and
honor, the people will not be right-
eous and honorable. In this coun-
try there is not only little honesty
and honor in municipal life, but there
is little belief in its possibility. In
England I have never known of a
member of a government or of a mu-
nicipality, or of a city accepting a
bribe. When I have told that to
some in America, they have received
it with incredulity, because the very
conception of a pure government, and
of honorable city and municipal
authorities has been almost lost by
the nation. It is your business to
restore the integrity and the righteous-
ness in the high places of this land,
and let the people see examples
which will be helpful to them in their
Christian life. I cannot speak too

26

A Life for a Life

strongly about that, because I know
that it can be done. We have had
rotten municipal government, and
the Christian men of the place have
taken it up, and have said, " we are
determined that this shall not be,'*
and in the old city they have put
man after man into the municipal
chairs simply because they were
Christian men, and because they
would deal with the people right-
eously and carry out a program of
Christianity for the city, and that can
be done here.

Let me tell you what happened to
fhe work of some University men in
tue city of London. They went to
a district in the East End, a God-
forsaken, sunken place, entirely oc-
cupied for miles by working people.
They took a little house and became
settlers in that poor district. They
gave themselves no airs of superior

27

A Life for a Life

ity ; they didn't tell the people they
had come to do them good; they
went in there and made friends with
the people. The leaven went in
among the dough, and the salt went
in beside that which was corrupting.
The very place where the salt should
not be is beside the salt ; it ought to
be scattered over the meat and rubbed
well into it. Well, these men went
to live there, and they were in no
great hurry. They waited several
months and came to know quite a
number of the working people ; they
came to understand one another.
These men had studied cities, and
they knew about city government,
and about city life, and about educa-
tion, and about cleansing, and about
purity. One day there came a great
labor war, and the workingmen put
their heads together and said, " Those
young men up there have good heads.

A Life for a Life

let's go and talk it over with them.**
So they did, and in a few moments
those young men were the arbiters
of the strike. By a single word of
theirs, three or four thousand men
could be kept at work, that is three
or four thousand people could be
kept out of want. One of these
young men after a time was elected
to a Board, and in a few months was
the head of that Board, and could
sway that district. The other edged
his way to the School-board, and soon
was head of the School-board. These
men did not claim to be superior;
they were elected kings of the com-
mon people, because the people felt
their kingship. By and by there
came a time when a member of Par-
liament was to be chosen, and these
people put in one of these young
men. And so they have taken pos-
session of that city in the name of

29

A Life for a Life

Jesus Christ, and they are gradually
working and lifting and salting. It
is not to be done in a day, — " first the
blade, then the ear, then the full corn
in the ear." It is giving them ob-
servation, but the kingdom is coming
in that way, and the sin of that
place is being taken away by the
work of these men.

Christians are the only agents God
has for carrying out His purposes.
Think of that ! He could himself
with a single breath cleanse the
whole of New York or the whole of
London, but he does not do it. We
are members of His body, and it is
by the members of His body that He
carries on His work, and we all have
a different piece of that work to do.
Some of us are limbs and must use
our fingers, and some of us are only
a little bit of a little finger, and
others are brains. God is in every-

30

A Life for a Life

one, and all are essential to the com-
ing of His kingdom.

Now that conception of Christian-
ity as a kingdom is beginning to go
throughout Christendom at this hour.
Every age has emphasized its pecu-
liar side of Christianity, and the side
that is just now being emphasized
above all others is that social side,
that large conception of what Christ
came to do, how He came to save
men, as it were, in the bulk, — by the
city and by the country — and the
movements that are going on just
now in society, in education, in sani-
tation, in University Extension, in
philanthropy, are all working to-
gether for good in that direction;
and let us who believe in the salva-
tion of the individual soul as the
supreme thing not startle away the
supreme thing. Let us not shut our
eyes to the Christianity pf Christ, to

31

A Life for a Life

His great conception of the kingdom
of God.

There are two functions discharged
by every living being, and by every
plant: one is the struggle for its own
life, — the function of nutrition; the
other is the struggle for the life of
others, — the function of reproduc-
tion. All the activities of life may
be classed under one or the other of
these two heads, and all the activi-
ties of the Christian may be classed
under one or the other of these two
heads, the function of nutrition and
the function of reproduction. You
go from a Conference fairly well fed ;
the individual life has been attended
to, now what is to become of this un-
less it is to go out in different ways
for the helping of this universal
movement for the bringing of the
world to Christ. I know that many
of you are puzzled to know in what
32

A Life for a Life

direction you can start to help Christ,
to help this world. Let me simply
say this to you in that connection :
Once I came to crossroads in the old
life, and did not know in which di-
rection God wanted me to help to
hasten His kingdom. I started to
read the Book to find out what the
ideal life was, and I found that the
only thing worth doing in the world
was to do the will of God ; whether
that was done in the pulpit or in the
slums, whether it was done in the
college or class-room or on the street
did not matter at all. " My meat and
my drink," Christ said, " is to do the
will of him that sent me," and if you
make up your mind that you are go-
ing to do the will of God above
everything else, it matters little in
what direction you work. There are
more posts waiting for men than
there are men waiting for posts
3 33

A Life for a Life

Christ needs men in every commun-
ity and in every land ; it matters lit-
tle whether we go to foreign lands or
stay at home, as long as we are sure
that we are where God puts us. I
am not jealous of the great mission-
ary movement which has swept this
country and which has also swept
ours. In my own college at least
one third of the men are going to
the foreign mission field. I am not
jealous of that movement, I rejoice
in it, but I should like also to plead
for my country and for your country.
Men say, "How am I to know
whether I am to go there or to stay
at home ? " Let me give you one or
two points on the subject.

The first thing of course is, Pray.
I need not enlarge upon that. The
only reason that a man should speak
at all is because he says things that
are not being said. The second
34

A Life for a Life

thing is, Think. Think over all tlie
different lines of work and think
over all your own qualifications. If
you want to go to the missionary
field, think over the different kinds
of missionary fields. There are some
kinds of missionary fields which do
not need you at all, and there may
be others for which you are just the
right man. It is a mistake to imagine
that missionary work is all the same.
The man who is going to the mis-
sionary field had better not go to his
field unequipped with a knowledge
of the people and the country. A
third thing is, Take the advice of
wise friends, but do not regard their
decision as final ; no other man can
plan your life for you. Let me say
also in that connection, do not im-
agine that the most disagreeable of
two or three alternatives that may
be before you is necessarily the will

35

A Life for a Life

of God. God's will does not always
lie in the line of the disagreeable;
God likes to see His children happy
just as fathers like to see their chil-
dren happy, and there may be plums
waiting for you as well as stones.
Do not sacrifice yourself to a thing
that is disagreeable unless you are
quite sure that it is the will of God.
The fourth is, When the time comes
for decision, act, go ahead with what
light you have, you will find a turn
of the road somewhere. The fifth
thing is. Having once decided, don't
reconsider your decision. The day
after a man makes a great life deci-
sion, he does not always allow himself
to think he has done the right thing.
If you make a decision once, let that
be final. And the last thing is,
That you will probably not know for
months or years that you have done
the right thing, but then you will see
36

A Life for a Life

that God has led jou every step of
the way. One good general rule is,
go in the direction of least resistance.
If you have nothing positive to urge
you on, and find objections to every
scheme, go in the direction where
there is least resistance.

I want to return again just for a
moment or two to the immediate
purposes of those of you who have a
year or two of college life before you,
and I ask you to study what Chris-
tianity is, and to spread the knowl-
edge of that through your Univer-
sity. There are many in the Uni-
versity who do not know in the
least what Christianity is. When I
was in the University I thought
Christianity was something you
could put upon the point of a
needle, and I thought that Christ
was a being so small that you had to
search hard for Him before you found
37

A Life for a Life

Him, but now I know that the whole
earth is full of His glory, and I
know that there is no scheme that
has ever been conceived by the mind
of man so great as the vision of
Christ when he prayed, " Thy king-
dom come," and saw the nations of
the earth becoming subjects of His
rule. Study the kingdom of God,
see what Christ said it was like, and
how it was coming to be great, and
how the members of that kingdom
were to act, and pass it on to the
other men, pass it on to the lawyers,
pass it on to the doctors, until we
have the professions Christianized,
and the country will follow.

Begin with individuals ; give your
life for a life. Let me illustrate by
recalling to you the case of a man
whom I shall never forget to my
dying day. One night I got a letter
from one of the students of the Uni-

A Life for a Life

versity of Edinburgh, page after page
of agnosticism and atheism. I went
over to see him and spent a whole
afternoon with him and did not make
the slightest impression. At Edin-
burgh University, we have a stu-
dents' Evangelistic meeting Sunday
nights at which there are eight hun-
dred or one thousand men present.
A few nights after this, I saw that
man in the meeting, and next to him
sat another man whom I had seen
occasionally at the meetings, I did
not know his name, but I wanted to
find out more about my skeptic, so
when the meeting was over, I went
up to him and said, " Do you happen
to know Boyce ? '* " Yes," he re-
plied, " it is he that has brought me
to Edinburgh." "Are you an old
friend?" I asked. "I am an Ameri-
can, a graduate of an American
University," he said. " After I had

39

A Life for a Life

finished there I wanted to take a
post-graduate course, and finally de-
cided to come to Edinburgh. In the
dissecting room I happened to be
placed next to Boyce, and I took a
singular liking for him. I found out
that he was a man of very remark-
able ability, though not a religious
man, and I thought I might be able
to do something for him. A year
passed and he was just where I
found him." He certainly was blind
enough, because it was only two or
three weeks before that that he
wrote me that letter. " I think you
said," I resumed, " that you only
came here to take a year of the post-
graduate course." ** Well," he said,
"I packed my trunks to go home,
and I thought of this friend, and I
wondered whether a year of my life
would be better spent to go and
start in my profession in America, or

40

A Life for a Life

i<o stay in Edinburgh and try to win
that one man for Christ, and I
stayed." " Well," I said, *♦ my dear
fellow, it will pay you ; you will get
that man." Two or three months
passed, and it came to the last night
of our meetings. We have men in
Edinburgh from every part of the
world. Every year, five or six hun-
dred of them go out never to meet
again, and in our religious work, we
get very close to one another, and on
the last night of the year we sit down
together in our common hall to the
Lord's Supper. This is entirely a
students' meeting. On that night we
get in the members of the theological
faculty, so that things may be done
decently and in order. Hundreds of
men are there, the cream of the youth
of the world, sitting down at the
Lord's Table. Many of them are not
members of the church, but are there

41

A Life for a Life

for the first time pledging themselves
to become members of the kingdom
of God. I saw Bojce sitting down
and handing the communion cup to
his American friend. He had got
his man. A week after, he was back
in his own country. I do not know
his name ; he made no impression in
our country, nobody knew him. He
was a subject of Christ's kingdom,
doing His work in silence and in
humility. A few weeks passed and
Boyce came to see me. I said,
' What do you come here for ? '* He
3aid, " I want to tell you I am going
to be a Medical Missionary." It was
worth a year, was it not ?

Before you leave, gentlemen, be-
fore you leave Northfield, make up
your mind that with God's help you
will try and win your man. Let us
try and lead souls to Christ, if He
can use us in that way.

42

LESSONS FROM THE ANGELUS

Students are recommended to in-
vest in certain books ; I am going to
take the liberty to suggest to you the
buying of a certain picture which
you can get for a very few cents ; it
is Millet Angelus.

God speaks to men's souls through
music, and He also speaks through
art. This famous picture is an il-
luminated text, and upon it I want
to hang what I have to say to-night.

43

Lessons from The Angelus

There are three things in this pic*
ture — a potato field, a country la^"
and a country girl standing in t^e
middle of it, and upon the far horizon
the spire of a village church. That
is all — no great scenery, and no pic-
turesque people.

In Roman Catholic countries at
the evening hour the church bell
rings out to remind the people to
pray. Some go into the church to
pray, while those that are in the
fields, when the Angelus rings, bow
their heads for a few moments in
silent prayer.

That picture is a perfect portrai-
ture of the Christian life ; and what
is interesting about it apart from the
fact that it singles out the three
great pedestals upon which a symmet-
rical life is lived, is the completeness
of the truth that it contains. I re-
call how often Mr. Moody has told

44

Lessons from The Angelus

us that it is not enough to have the
roots of religion in us, but that we
must be whole and entire, lacking
nothing.

The Angelus, as we look upon it,
will reveal to us the elements which
constitute the complete life.

The first of these is work. Three -
fourths of our life is probably spent
in work. Is that religious or is it
not ? What is the meaning of it ? Of
course the meaning of it is that our
work should be just as religious aa
our worship, and that unless we can
make our work religious, three-
fourths of life remains unsanctified.

The proof that work is religious is
that the most of Christ's life was
spent in work. During those first
thirty years of His life, the Scrip-
tures were not in His hands so much
as the hammer and the plane; He
was making chairs and tables and

45

Lessons from The Angelus

ploughs and yokes ; which is to say
that the highest conceivable life
was mainly spent in doing common
work. Christ's public ministry oc-
cupied only about two and a half
years ; the great bulk of His time He
was simply at work, and ever since
then work has had a new meaning.

When Christ came into the world,
He came to men at their work. He
appeared to the shepherds, the work-
ing classes of those days; He ap-
peared also to the wise men, the
students of those days. Three dep-
utations went out to meet Him.
E'irst came the shepherds, second the
wise men, and third the two old
people, Simeon and Anna — that is to
say, Christ comes to men at their
work. He comes to men at their
books, and He comes to men at their
worship. But you will notice that it
was the old people who found Christ
46

Lessons from The Angelus

at their worship, and as we grow
older we will spend more time in
worship, and wili repair to the
prayer meeting and the house of God
to meet Christ and to worship Him
as Simeon and Anna did. But until
the age comes when much of our
time will be given to direct vision,
we must try to find Christ at our
books and in our common work.

Now why should God have ar-
ranged it that so many hours of every
day should be occupied with work?
It is because work makes men. A
University is not merely a place for
making scholars, it is a place for
making Christians. A farm is not a
place for growing corn, it is a place
for growing character, and a man has
no character except what is built up
through the medium of the things
that he does from day to day. God's
Spirit does the building through the

47

I-essons from The Angelus

acts whicli a man performs during
his life work. If a student cons out
every word in his latin instead of
consulting a translation, the result in
that honesty is translated into his
character; if he works out his math-
ematical problems thoroughly, he not
only becomes a mathematician, but a
thorough man ; if he attends to the
instructions that are given him in
the class-room intelligently and con-
scientiously, he becomes a conscien-
tious man. It is just by such means
that thoroughness and conscientious-
ness and honorableness are imbedded
in our being. We cannot dream per-
fect character ; we do not get it in
our sleep ; it comes to us as muscle
comes, through doing things. Char-
acter is the muscle of the soul, and
it is developed by the practice of the
muscles, and by exercising it upon
actual things ; hence our work is the
48

Lessons from The Angelus

making of us, and it is by and
through our work that the great
Christian graces are communicated
to our soul. That is the means
which God employs for the growing
of the Christian graces, and apart
from that we cannot have a Christian
character. Hence the religion of a
student consists first of all in his being
true to his work, and in letting his
Christianity be shown to his fellow
students and to his professors by the
integrity and the thoroughness of his
academic work. If he is not faithful
in that which is least, it will be im-
possible for him to be faithful in that
which is great. I have known men
who struggled unsuccessfully for
years to pass their examinations, who
when they became Christians, found
a new motive for work, and thus were
able to succeed where previously
they had failed.

4 49

Lessons from The Angelus

There are men here who have
much intellectual energy ; if they
can but see that a man's Christianity
comes out as much in his work as in
his worship, they will find a new mo-
tive and stimulus to do their work
thoroughly. Our work is not only
to be done thoroughly, it is to be
done honestly. By this I mean not
so much that a man must be honor-
able in his academic relations, as that
he must be fair to his own mind, and
to the principles of the truth. We
are not entitled to dodge difficulties,
when they arise it is our duty to go
to the bottom of them. Perhaps the
truths which are dear to us are deeper
even than we think, and we can get
more out of them if we dig down for
the nuggets. Others may perhaps
be found to have false bases ; if so,
we ought to know it.

Christianity is the most important

X,essons from The Angelus

thing in the world, and the student
ought to sound it in every direction
to see if there is deep water and a
safe place in which to launch his life ;
if there are shoals he ought to know
it. Therefore, when we come to dif-
ficulties, let us not be guilty of jump-
ing lightly over them, but let us be
honest as seekers after truth, — which
is the definition of a student. It
may not be necessary for people in
general to sift the doctrines of
Christianity for themselves, but it is
required of a student, whose busi-
ness it is to think, to exercise the in-
tellect which God has given him in
finding out the truth. Faith is never
opposed to reason, though it is often
supposed that the Bible teaches that
it is, but you will find that it is not.
Faith is opposed to sight but not to
reason. It is only b}^ reason that we
can sift and examine and criticise

51

Lessons from The Angelus

and be sure of the forms of truth
which are given us as Christians.
Hence the great field of work that is
open to a student is in seeking for
truth, and let him be sure that in
seeking for truth he is drawing very
near to Christ who said : " I am the
way, and the truth, and the life."
We talk a great deal about Christ as
the Way and Christ as the Life, but
there is a side of Christ especially
for the student, " I am the Truth ; "
and every student ought to be a
truth lover and a truth seeker for
Christ's sake.

Another element in life which of
J' Lirse is first in importance, is Qod,
The Angelus is perhaps the most re-
ligious picture painted during this
century. You cannot look at it and
see that young man standing in the
field with his hat off, and the girl op-
posite him with her hands clasped

52

Lessons from The Angelus

and lier head bowed upon her breast
without feeling a sense of God. Do
we carry about with us a sense of
God ? Do we carry the thought of
Him with us wherever we go ? If
not, we have missed the greatest part
of life. Do we have that feeling and a
conviction of God^s abiding presence
wherever we are ? There is nothing
more needed in this generation than
a larger and more scriptural idea of
God. A great American writer has
told us that when he was a boy the
conception of God which he got
from books and sermons was that of
a wise and very strict lawyer. I re-
member well the awful conception
of God which I got when I was a
boy. I was given an illustrated addi-
tion of Watts' hymns, and amongst
others there was one hymn which
represented God as a great piercing
eye in the midst of a great black

53

Lessons from The Angelus

thunder cloud. The idea of God

which that picture gave to my young

imagination was of a great detective

playing the spy upon my actions ; as

the hymn says :

" Writing now the story of what little
children do."

Such lines as this gave me a bad
idea which it has taken me years to
obliterate. We think of God as "up
there " ; there is no such place as "up
there." Do not think that God is
" up there." You say, God made the
world six thousand years ago, and
then retired; that is the last that
was seen of Him ; He made the
world and then went to look on, and
keep things going. Geology has
been away back there, and Go(i has
gone farther and farther back ; this
six thousand years has extended out
into ages and ages, and long, long
periods. Where is God if He i? *^iot
54

Lessons from The Angelus

"up there " or " back there ? "—"up
there " in space, or " back there" in
time — where is He ? " The word is
nigh thee, even in thy mouth."
"The Kingdom of God is within
you," and God Himself is among
men. When are we to exchange the
terrible far away, absentee God of
our childhood for the everywhere
present God of the Bible ? The God
of theology has been largely taken
from the old Roman Christian writers,
who, great as they were, had nothing
better to form their conception of
God upon than the greatest man.
The greatest man to them was the
Roman emperor, and therefore God
to them became a kind of divine
emperor. The Greeks had a far
grander conception which is again
finding expression in modern theol-
ogy. The Greek God is the God of
this Book; the Spirit which moved

55

Lessons from The Angelas

upon the waters ; the God in whom
we live, and move, and have our be-
ing; the God of whom Jesus spoke
to the women at the well, the God
who is a spirit. Let us gather the
conception of an imminent God;
that is the theological word for it,
and it is a splendid word, Immanuel
— God with us — an inside God, an
imminent God.

Long, long ago, God made matter,
then He made the flowers and trees
and animals, then He made man. Did
He stop ? Is God dead ? If He lives
and acts what is He doing? He is
making men better. He is carrying
on the development of men. It is
God which " worketh in you.'* The
buds of our nature are not all out
yet; the sap to make them bloom
comes from the God who made us,
from the indwelling Christ. Our
bodies are the temples of the Holy

56

Lessons from The Angelus

Ghost, and we must bear this in mind
because the sense of God is kept up
not by logic, but by experience, — we
must try to keep alive this sense of
God.

You have heard of Helen Keller,
the Boston girl, who was born deaf,
and dumb, and blind; until she was
seven years of age her life was an
absolute blank; nothing could go
into that mind because the ears and
eyes were closed to the outer world.
Then by that great process which has
been discovered, by which the blind
see, the deaf hear, and the mute
speak, the girl's soul became opened?
and they began to put in little bits
of knowledge, and bit by bit to edu-
cate her. But they reserved the re-
ligious instruction for Phillips Brooks.
When she was twelve years old they
took her to him and he talked to her
through the medium of the young

57

Lessons from The Angelus

lady who had been the means of
opening her senses, and who could
communicate with her by the exceed-
ingly delicate process of touch. He
began to tell her about God, and
what He had done, and how He loves
men and what He is to us. The child
listened very intelligently, and finally
said, " Mr. Brooks, I knew all of that
before, but I did not know His name."
Have you not often felt something
within you that was not you, some
mysterious pressure, some impulse,
some guidance, something lifting you
and impelling you to do that which
you would not yourself ever have
conceived of? Perhaps you did not
know His name — " It is God that
worketh in you." If we can really
found our life upon that great simple
fact, the first principle of religion,
which we are so apt to forget, that
God is with us and in us, we will

58

Lessons from The Angelus

have no difficulty or fear about our
future life.

Two Americans who were crossing
the Atlantic, met in the cabin on
Sunday night to sing hymns. As
they sang the last hymn, " Jesus
lover of my soul," one of them heard
an exceedingly rich and beautiful
voice behind him. He looked around
and although he did not know the
face, he thought that he knew the
voice, so when the music ceased, he
turned around and asked the man if
he had not been in the civil war.
The man replied that he had been a
confederate soldier. " Were you at
such a place on such a night ? " asked
the first. " Yes," he replied, ** and a
curious thing happened that night
which this hymn has recalled to my
mind. I was posted on sentry duty
in ^he edge of a wood. It was a dark
night and very cold and I was a little

59

Lessons from The Angelus

frightened because the enemy were
supposed to be very near. About
midnight when everything was very
still and I was feeling homesick and
miserable and weary, I thought that
1 would comfort myself by praying
and singing a hymn. I remember
singing this hymn,

** ' All my trust on Thee is stayed,
All my help from Thee I bring,
Cover my defenceless head
With the shadow of Thy wing.'

After singing that a strange peace
came down upon me, and through
the long night I remember having
felt no more fear."

" Now," said the other, " Listen to
my story. I was a Union soldier and
was in the wood that night with a
party of scouts. I saw you stand-
ing, although I did not see your face.
My men had their rifles focused upoi>

60

Lessons from The Angelus

you, waiting the wor^d to fire, but
when you sang out,

" ' Cover my defenceless head

With the shadow of Thy wing,'

I said, * Boys, lower your rifles, we
will go home.' "

God was working in each of them.
By just such means, by His every
where acting mysterious Spirit, God
keeps His people and guides them,
and hence that second great element
in life, God ; without Him life is but
a living death.

The third element in life about
which I wish to speak is Love, The
first is Work^ the second is God^ and
the third is Love. In this picture you
notice the delicate sense of compan-
ionship brought out by the young
man and the young woman. It mat-
ters not whether they are brother and
sister, or lover and loved, there you

61

Lessons from The Angelus

have the idea of friendship, the final
ingredient in our life, after the two I
have named. If the man or the woman
had been standing in that field alone
it would have been incomplete. Love
is the divine element in life, be-
cause " God is love," and because
" he that loveth is born of God " ;
therefore, as one has said, let us
"keep our friendships in repair."
They are worth while spending time
over, because they constitute so large
a part of our life. Let us cultivate
this spirit of friendship that it may
grow into a great love, not only for
our Jriends but for all humanity.
Those of you who are going to the
mission field must remember that
your mission will be a failure unless
you cultivate this element.

So these three things complete life.
Some of us may not have these in-
gredients in their right proportion,

62

Lessons from The Angelus

but if our life is not comfortable, i£
we are incomplete, let us ascertain if
we are not lacking in one or the
other of these three things, and then.
let us pray for it and work for it.
63

THE IDEAL MAN

^ You are to have many speakers to-
night, and my words are necessarily
exceedingly few, and I desire to de-
vote them however informal they
.•Tiay be, to state principles; because
when on^r.ets hold of principles, one
can arra.x^- many facts and many
ideas and many aspirations around
them. And I want to be quite in^
formal-^this is an informal night, it
is the last night we shall be together,
and we talk to one another with more
64

The Ideal Man

intimacy perhaps than we would be
apt to do on r. platform night.

I started out some years ago, when
I was a student, to find out the mean-
ing of life, to discover what was the
ideal-life, and I went for my informa-
tion to this Book, lere I found a
sketch of an ideal n .n, which I want
to give you in a very few words, in
the language of this book.

The definition of the ideal man I
found to be this ; " A man after my
own heart who shall fulfil all my
wm."

The first thing a man needs is a
reason for being born at all. What
are we here for ? What is ""he object
of life ? I found this ans^ ar to that
question : " I come to do thy will,
O God." And that is the principle
which a Christian life ought to b©
built upon. Our Christian experi-.
ence is very apt to be made of scraps,

5 C5

The Ideal Man

bits of sermons, stray texts, and iso-
lated sentences instead of being of a
piece and of increasing forces directed
constantly from the beginning of life
until the curtain drops. If we real-
ized that we come into the world to
do the will of God and set the helm
steady from the beginning, our lives
would work out to a great purpose.
The real object of life is simply to do
the will of God. When Mr. Moody
was in London some years ago, they
put up for his meetings, a building
which held ten thousand people.
After the meetings were over, this
building which was put up at a great
cost was to be taken down. A num-
ber of the committee said, " Well, it
is rather a shame to take down this
great house after only a few months'
use; could we not get some of the
great preachers to preach to the peo-
ple ? " They wrote to Mr. Spurgeon,

66

The Ideal Man

and asked him to come there for a
week. They said, " Here is a chance
to reach ten thousand people every
night," and they magnified the part
Mr. Spurgeon would have to these
vast crowds. Mr. Spurgeon wrote a
letter back to Mr. Moody which I
happened to see, and it began with
these words, " I have no ambition to
preach to ten thousand people, but
to do the will of God ; " and he de-
clined. The responsibility lay with
him to satisfy his own conscience as
to why he declined, but what struck
me about that letter was that it ex-
posed the vertebral column of that
great Christian life. "I have no
ambition to do this or to do that, but
to do the will of God."

The first thing a baby needs who

comes into the world and begins to

live is food. I searched my Bible

for food for the ideal man, and I

67

The Ideal Man

found it: "My meat is to do the
will of Him who sent me."

After a child has food, th« next
thing needed is companionship. The
hunger of the affections begins to
speak, and the child begins to feel
around after objects of affection.
Hence, the next thing the ideal man
needs is friends; and I started out
to see what company he would have,
and I found this : " Whosoever doeth
the will of my Father which is in
heaven, the same is my mother, and
sister and brother." All the people
in the world, black and white, rich
and poor, educated and illiterate,
who are doing the will of God, are
my mother, my brother, and my sis-
ter. They may not believe as I be-
lieve; they may not hold th© same
form of church government as I
hold; that doesn't disinherit them,
or dismember them from the family.

The Ideal Man

♦* Whosoever doeth the will of God,
ohe same is my mother and sister
and brother."

The next thing an ideal man wants,
after he has his friends, is lan-
guage. Although I cannot find any
kind of language he is to talk to his
earthly friends, yet I can learn a
great deal what it ought to be from
the ideal man's prayers, the language
which he uses in talking to his
Father : " Thy will be done." And
let us notice that this prayer does
not mean resignation ; it is not pas-
sive, but active.

To pray this prayer is not in effect
to say, " God evidently is going to
have his way and we may just as
well succumb ; it is of no use to kick
against the pricks ; let us just resign
at once ; Thy will be done." It is
an active prayer, and means, "Let
that will work through the earth; let

69

The Ideal Man

it be done in the world ; let it be as
energetic in the world, as it is
triumphant in heaven, until it carries
and sweeps everything in the earth
along with it I " " Thy will be done ! "

All men may be saved ; hence the
prayer Thy will be done is followed by
the expression, " Thy kingdom come."

It is the will of God that Christ's
program for the world should be
carried out, and the ideal man will
turn away from all the other objects
and ambitions one by one until he
has centred himself and gives the last
drop of his blood to the coming of
Christ's kingdom. The kingdom of
God is coming in Northfield about as
plain as in any other part of the
world, perhaps a great deal plainer.
Those who know Northfield to-day,
and those who knew it twenty years
ago, know that even in that short
time the kingdom of Christ has

70

The Ideal Man

been coming here. Things are pos-
sible here now that were impossible
then ; lives are lived here now that
were not then; the whole atmos-
phere of the place has felt the in-
fluence of Christ. If you could pass
that on to every town in America
and to every city, we should see,
even in our own lifetime, the king-
dom of God coming; and it should
be our business, if we try to lead the
ideal life, to have God's will done in
our town and in our state and city as
it is done in heaven. Let us localize
that prayer; let us localize it and
particularize it and get it into the bit
of the world that we are responsible
for and not lose it in space — "Thy
will be done."

I will dwell for a few moments on
the other parts of the ideal life.
Education is the next thing an ideal
man wants : " Teach me to do thy

71

The Ideal Man

will, O God.'* One might go on to
speak of the enjoyments of the ideal
life: "I delight to do thy will, O
God ; thy statutes have been my song
in the house of my pilgrimage." The
pleasure of life consists in living
along the lines of God's will.

The close of life, the final step of
life, the end of it all, is an eternal
life ; all the other lives may be very
fine, beautiful and interesting, and in
their way useful, but this is an eter-
nal life, — " He that doeth the will of
God abideth forever." Not an hour
of a life lived along that line can be
lost, because it is a mere conductor
to the eternal, a mere physical means
of communicating the spiritual law
to this natural world. George Eliot
says, " I know no failure save failure
in cleaving to the purposes which I
know to be the best." I fancy we
all know pretty well that this is the

72

The Ideal Man

best purpose to which we can put
our life, — to do the will of God, and
our lives cannot fail so long as we do
that. That principle equalizes all
life, it makes a life lived in the
kitchen and a life lived in the pulpit
equally heroic, equally Christian and
equally divine, because a servant
girl in the kitchen can do the will of
God just as much as Mr. Spurgeon
from his platform. When life is all
over, nothing greater can be said of
any man than that he did the will of
God, whatever that was.

I close by giving you a text indi-
rectly connected with this : " Seek
first the kingdom of God." Seek it
first! It is not worth while being
a Christian unless a man makes it
his meat and drink to do the will of
God, and help on Christ's kingdom ;
and I dare say many of you have
found out a further secret, not only

73

The Ideal Man

that it is not worth while, but that it
is a hundred times easier to seek the
kingdom of God first than it is to
seek it second. A man is very apt
to think that if he gets more reli-
gious and more earnest, life will be-
come more complicated, and every-
thing will be very much more diffi-
cult. That is not true. Life becomes
vastly more simple and vastly more
easy the more that a man determines
that he will seek first the kingdom
of God. Just in proportion as we
link our wills with the will of God,
there will be a lasting outcome from
our lives. Some years ago the At-
lantic cable was broken, and the
operator on the coast of Ireland used
to stay at night and watch the needle,
as it waved back and forth trying to
utter itself in inarticulate words.
For months and months this inco-
herent muttering went on without

74

The Ideal Man

any meaning, but one night as he
watched the needle, he thought he
noticed a change, and he tried to
follow what it was saying. He saw
it spell out a coherent syllable,
and that was followed by a second
syllable and a third, and a fourth,
until he read whole sentences. In
mid ocean the cable had been joined.
You know an incoherent, inarticulate
muttering comes from a man's voice,
or lips, or life, who is not linked with
the will of God. The moment those
two wills touch and are joined to-
gether, and keep together, life begins
to spell out its great words, and the
messages from the other side become
real and intelligent. It is only as
we can keep up this connection and
live habitually in this great stream of
existence in the will of God, which is
the winning force in life, that our
lives can count for Him.

75

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