It is these who need, like myself, as a first step to strong action, to see something of what God is working out by the evil and suffering of the world, to see it as a part of a vast redemptive whole, not as a great exception in our life, but working under the same law by which, in the words of the ancient collect, "things which are cast down are being raised up, and things which had grown old are being made new, and all things are returning to perfection through Him from whom they had their origin."
Now, do not think that I am going to indulge in a dissertation on the origin of evil or why the world is so full of sin and misery. This is insoluble. You cannot solve a problem which has only one term. Your unknown quantity must have some known factor or factors related to it, or you cannot resolve it into the known. In this great claim of cause and effect, where all things are related and interdependent, you can only know a related thing through its relations. Try to account for a bit of chalk, for instance, and consider all you must know in order to enable you to do so. To account for its weight you must know something about the motion of the whole planetary system and the law of gravity that controls that system; to account for the weather-stains upon it, you must know something about chemical reaction; to account for its being chalk and not flint, you must know something of the geological ages of the earth, and how it comes to be built up of little sea-shells; to account for its hardness, you must know something of the intricacies of molecular physics. All this you must know to account for a mere bit of chalk. How, then, can we expect to understand the problem of the world when we know absolutely nothing of its relations with the great moral and spiritual whole to which it belongs, and without the knowledge of which it must for ever remain an insoluble problem, presenting one term only, an enigma of which we do not possess the key?
But though we cannot understand the origin of evil and why the world is as it is, we can understand something of the processes which are at work for good or ill. We can in a measure trace whether these processes are making slowly but surely for righteousness, or whether all the sin and the suffering are aimless and purposeless, a voice that cries "believe no more,"
"An ever breaking shore
That tumbles in a godless deep."
Now, I contend that the only ground of despair, the only thing that might-shut us up to pessimism and to "a philosophy only just above suicide mark," would be not the presence but the absence of these great world evils. If this world presented a dead-level of comfortable selfishness that on the whole answered fairly well all round, an economy of petty self-interests in stable equilibrium, a world generally wrong, but working out no evil in particular to set it right, a society in which every man was for himself, and not the devil, as at present, but God for us all—then indeed we might despair. But who can contemplate humanity as it is, that broken stair of the Divinity, whose top is in the unapproachable light of heaven and whose lowest step rests not on earth but in hell, without feeling that it is destined for an infinite progress, destined for the ascending feet of angels? Who that gazes on this world, with its infinite depths of pain, its heavy weight of evil, its abysmal falls, its stupendous pressures of wrong and misery, but feels that here, if anywhere, we are in the presence of kinetic energies, of immense moral and spiritual forces, capable of raising the whole of fallen humanity to the heights of the Divine. For let us remember that in the moral and spiritual world, as well as in the physical, no fall but carries with it the force that can be converted into a rise; no dread resistance of wrong to the right but creates an accumulated force which once let loose can transform an empire; no weight of evil but, in pulling it down, can be made to raise the whole bent of our life.
"Man partly is, and wholly hopes to be."
He is "no finite and finished clod." Progress, as Browning says, is his distinctive mark, and these deep evils are the gigantic steps by which he rises as he treads them under foot. Once recognize the fact that he is a fallen being—and by that I mean no theological dogma, but a truth of life, which, whatever our creed may be, must stare us in the face—the fact that he is a being knowing good but choosing evil, capable of an ideal but habitually falling below it, no mere automaton, but possessed of a spiritual will and an accusing conscience—I ask how else can he be educated, in the true sense of the word, and raised from death unto life except by being made to educe his own results and work out his evil premiss to the bitter end, till he is forced to go back upon himself, and recognize the right principle which he has violated? The very law of his being, of every being who is being raised from death unto life, is, that he can only know life through death, only grasp good by grappling with evil, only gain knowledge by knowing ignorance; his highest must be sown in weakness before it can be raised in power, must be sown in dishonor before it can be raised in glory.
Look back over the past and see if it is not in conflict with these great world evils, themselves the results of man's moral blindness and sin, that we have worked out the true principles of our life, the higher possibilities of our humanity.
Take the most elementary case first, man's disobedience to the physical laws under which he must live to have a sound mind in a sound body. Man in his primitive stages is emphatically not a clean animal. On the contrary, he is a very dirty one. He has none of the cat's dainty neatness and cleanliness, none of her instinctive recognition of the deodorizing and purifying power of the earth, that makes the foulest thing once buried spring up in fresh grass and fragrant flowers. He has nothing of the imperative impulse of the little ant which he treads under his lordly feet to shampoo his brother, let alone himself. It has needed the discipline and the suffering of the ages to evolve that great banner of progress, the clean shirt. From what great world pestilences has he not had to suffer as the consequences of his own uncleanliness! Cholera has been rightly called the beneficent sanitary inspector of the world. With what foul diseases, the very details of which would sicken, has he not had to be scourged withal to get him to recognize and obey the one Divine injunction, "Wash and be clean"! Truly his knowledge and recognition of sanitary law, his "physical righteousness," has had to be sown in the weakness and corruption of disease before it could be raised to the power of a recognized law of life, insuring that cleanliness which is next to godliness.
Again, take the great principle of national freedom,—that a nation has a right to govern its own destinies. With what world tyrannies and oppressions, the outcome of man's selfish lust of power and wealth, have not the peoples had to fight and struggle in order at length to win and get recognized that principle of freedom without which a nation can be neither strong nor holy, neither a citadel nor a temple! The Iron Duke used to say, "There is but one thing worse than a battle gained, and that is a battle lost." Yet what battles lost and what battles gained, with all their sickening sights and sounds—