THE GREATEST THING IN THE WORLD, A Life for a Life and other addresses, A Changed Life, THE PROGRAMME OF CHRISTIANITY, THE CITY WITHOUT A CHURCH, PAX VOBISCUM, and STONES ROLLED AWAY and other addresses - Henry Drummond (best reads of all time txt) 📗

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 postgraduate 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 to 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 hundred 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 for the first time pledging themselves to become members of the kingdom of God. I saw Boyce 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 said, "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, before 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.


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LESSONS FROM THE ANGELUS

STUDENTS are recommended to invest 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 Millais' Angelus.
God speaks to men's souls through music, and He also speaks through art. This famous picture is an illuminated text, and upon it I want to hang what I have to say to-night.
There are three things in this picture--a potato field, a country lad and a country girl standing in the middle of it, and upon the far horizon the spire of a village church. That is all--no great scenery, and no picturesque 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 portraiture 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 symmetrical life is lived, is the completeness of the truth that it contains. I recall how often Mr. Moody has told 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 as 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 Scriptures were not in His hands so much as the hammer and the plane; He was making chairs and tables and ploughs and yokes; which is to say that the highest conceivable life was mainly spent in doing common work. Christ's public ministry occupied 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 working classes of those days; He appeared also to the wise men, the students of those days. Three deputations went out to meet Him. First 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 at their worship, and as we grow older we will spend more time in worship, and will 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 arranged 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 acts which a man performs during his life work. If a student cons out every word in his latin instead of consulting a translation, the result is that honesty is translated into his character; if he works out his mathematical 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 conscientiously, he becomes a conscientious man. It is just by such means that thoroughness and conscientiousness and honorableness are imbedded in our being. We cannot dream perfect character; we do not get it in our sleep; it comes to us as muscle comes, through doing things. Character 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 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 impossible 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.
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 motive 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 honorable 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 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 difficulties, let us not be guilty of jumping 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 business it is to think, to exercise the intellect which God has given him in living 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 by reason that we can sift and examine and criticise 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 course is first in importance, is God. The Angelus is perhaps the most religious 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 opposite him with her hands clasped and her 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