Imaginary obstructions to true spiritual progress : preached during the service at the Day Street Congregational Church, August 14, 1898 : by Rev. P. Thomas Stanford, D.D., LL.D., late of Birmingham, England.: a machine-readable transcription.

IMAGINARY OBSTRUCTIONS TO TRUE SPIRITUAL PROGRESS.

“Take up the stumbling block.” Isa., 57 ch., 14 verse.

Aided by the great light produced by modern philosophy and science, two facts must appear most obvious and undeniable to all who will carefully study our subject along our line of argument.

First, That supreme sympathy with God is the indispensable impulse to true progress. This sympathy will appear as the very life of the soul; and without life there can be no growth. The lifeless plant and the dead animal, however young, cease to grow; so it is with the soul. Where this spiritual life has become extinct, not one advanced step can be taken; there is no power either to appropriate, distribution or worship.

The other fact, Secondly, which we think will be made convincingly evident, is, That Christianity is indispensable to the awakening of this necessary impulse. The system of Jesus appears to us as essential to the generating of this impulse in a God-indifferent soul as the sun to the germination and growth of the earth's innumerable seeds. Yes, and more so!

I can see the necessity of the one, but not of the other—I cannot see why the seeds should not grow without the solar rays. I only know from observation that they do not. But I can see from the 0004 2known laws of the mind how a morally dead spirit cannot be quickened without that display of divine love which we have in Christianity.

Observation teaches me that in the natural world the rains may descend, the winds may blow and all the various gases may properly operate, yet without the sun the seeds of the husbandman would never come to a harvest. So philosophy and consciousness, as well as observation, teach me that neither science nor art, poetry nor philosophy, laws nor education, ethics nor religion, will quicken the dormant affection in the depraved soul, apart from the Gospel of Jesus Christ.

Here, let us remark in passing, is an argument of no feeble character for the divinity of Christianity. Progress is man's true destination, but not one step of progress can he take without the Gospel. If a man is to live he must have air; if he is to progress he must have Christianity. Whatever is indispensable to the true destiny of man is from God. Christianity is essential to the true destiny of man, which is progress, therefore Christianity is from God.

I do not know of any theist, however sceptical, who would deny, or even doubt, the first premise, and, from what has been already advanced, the second appears capable of a perfect scientific demonstration, and the conclusion, therefore, stands demonstrated. Just as I feel bound to believe that the author of my respiratory organs is the author of the air around me, and the author of my eyes is the author of the light that streams from above, so I am compelled to believe that the author of my progressive soul is the author of Christ's Gospel. It is as adapted and necessary to my instincts and capacities for advancement as is the atmosphere to the lungs, or the light to the eye. Therefore man must either renounce the idea of progress or he must receive Christianity: there is no alternative.

Let us now proceed to take up the imaginary stumbling-blocks, or obstructions, to true spiritual progress, which are as follows:

The World, Labor, Commerce and Appetite.

Though men are made for progress, and where Christianity exists possess all the necessary appliances, yet very few progress at all, and fewer still progress in the ratio of their obligations. What, 0005 3then, are the obstacles? As this question, like many others connected with our destiny, is mixed up in the popular mind with an immense amount of error, we must begin our reply in the negative form and follow immediately with the positive.

First, The physical world is an obstruction to true spiritual progress. There is an idea in some quarters, vague but often very practical, that the world we live in is essentially opposed to interest and growth of the soul; as if some subtle, but indefinable element ran through every part of this our planet, antagonistic to our spiritual culture and well-being. The idea sometimes comes out in the doleful music of the words, “Lord, what a wretched land is this, That yields us no supplies!”

We regard this world, with all its variety of scenery and sound, production and power, embosomed in an atmosphere of music and fragrance, and radiant with sun, moon and stars, as a divine helpmeet for the soul. It is a schoolhouse, whose magnificent walls are covered with those suggestive lessons by whose study the great Father makes his children meet for the inheritance of the saints of light. It is a medium through which the human spirit receives into itself the deep and quickening thoughts of the divine. It is a temple, every part of which is consecrated for worship and filled with the glories of the Shekinah.

Secondly, Physical labor is not a necessary obstruction to true spiritual progress. A large majority of humanity have come to regard labor as an evil. It is considered a curse, rather than a blessing; the doom of the poor, the unfortunate and oppressed, rather than the common privilege of all. Men who live by manual labor are looked down upon and pitied, and it is not until they become independent of it—until their brown and horny hands grow somewhat white and soft; drop the tool and wear the tawdry ring—that they are considered respectable and happy. It comes not within our plan to trace the origin of this monstrous idea which has risen to such a reigning power over the civilized world. We may say, however, that it springs neither from true philosophy nor the Bible. Physical 0006 4labor is a divine institution. In the days of human innocence, man was put in the garden “to dress and keep it,” and instead of being an obstruction to true progress, it is one of the most effective and necessary means to it. It is adopted to promote vigor—vigor of body, mind and character. Why does the Almighty require man to labor, think you? Why does He require him to ply his physical energies in order to extract from the earth the necessary elements of life? Why has He left us to build our own houses, to weave our own garments, and to dig out of the earth our own food? Could not He, who adorns the lily and feeds the fowls of heaven, have prepared all to our hand? Manifestly, yes. But He has not done so, because we have souls, and physical labor is adopted to develop their moral powers. To work the rough elements of the earth into the necessary means of subsistence and comfort, calls forth an energy of will, a power of endurance and of self-reliance, which are among the necessary attributes of true progress. Hence it is that the poor man who toils day after day to turn some barren common into fruitfulness, may at the very same time, by the very same means, be cultivating those moral germs of soul that will bloom around him and bless his being in the great eternity.

Thirdly, Commercial pursuits are not necessarily obstructions to true spiritual progress. Men, everywhere, are constantly urging their business as an apology for their spiritual deficiencies. They wish us to understand that they would be so religious and useful, were it not for the pressure of their mercantile engagements. Everywhere the denizens of the market preach the doctrine that business is opposed to religion. But commerce, like labor, is obviously a divine ordinance. Man has an instinct for commerce. He has a bartering propensity, as well as a bartering power. Visit the darkest region of barbaric life, and you will find the wild and savage natives drive some species of trade; they may only exchange feathers, shells, or some petty toys; still it is commerce. Our missionaries often introduce themselves to the heathen sense and ingratiate themselves into heathen hearts by first appealing to their mercantile instinct. Man needs commerce. The Almighty has not brought within the sphere 0007 5of man's nativity all the provisions he requires for his entire well-being. He needs other minerals than those which are embosomed in his native mountains; other fruits than those which are indigenous to his own soil; other arts than those which can be invented by his own brain; other trades than those which can be wrought by his own hand. He needs something of all that this omniferous earth contains. Some product from every land and some help from every original genius and every skilful hand. He must therefore exchange commodities with the people of all lands if he is to supply his ever multiplying wants as a progressive being. Nature affords man facilities for this world-wide commerce. The various parts of the world are rendered accessible to each other by rivers, seas and oceans; and these seem to wait, ever in throbbing earnestness, to carry to and fro, for our benefit, the treasures of other lands. This mercantile intercourse, by the principle of inter-dependence, tends to promote good-will and brotherhood throughout the world. Interdependence is the great harmonizing force of the universe, both material and mental. Atom is dependent on atom and mind on mind. The independence of one country of another would be an anomaly in creation, and as a doctrine it is but political cant for monopolizing ends. Let this principle break itself away from the chains of narrow governments and be set free to work amongst the peoples of the world. Let every protective bolt on the door of the universal commerce be forever drawn and the world's market open to every trade, and very soon nations would have little use for those armies and navies which now depress their energies and destroy their wealth.

From all these considerations, we infer that commerce is a divine ordinance. We need not quote scripture in support of this conclusion as it is implied in almost every chapter which bears on the practical conduct of men. But is a divine ordinance. Who will dare say it is a necessary obstruction to true spiritual progress? We consider it one of the best means of grace. What a school is the market for the study of human nature! How the tendencies and idiosyncrasies of the mind come out under the influence of trade! One can read 0008 6far more interesting and practical chapters on man as he appears in commercial attitudes, than you can find in any book on mental science. What a gymnasium is the market for the exercise of virtuous principles! The religious life, like every other, require exercise to get strength and manly tone. Principle are like trees, and need the open air, winds and storms, to strengthen their fibres and deepen their roots. What an arena is the market for valorous achievements! In no other scene has a good man such an opportunity for doing open and honorable battle with avarice, falsehood, dishonesty and craft. He who conquers these is the true hero. He fights the good fight of faith and wins the crown of life. What a medium is the market for the importation of true principles! The change of material commodities is ever associated, as the Creator undoubtedly designed it should be, with a higher exchange—the exchange of thought, feeling and mind. The commerce of the soul is by far the highest aspect and most important end, of all other commerce. In the market of the world mind flows and reflows into mind, and the thoughts of nations mingle together. American market is now becoming the heart of the civilized world. Give it a healthy and a holy pulsation, and its salutary influence shall be felt afar. Perish, then, the idea that commercial pursuits are necessary obstructions to true progress. Depraved man generally makes them so; because he perverts every other divine institution; but they are divinely designed and fitted for his highest spiritual good.

Fourthly, Animal appetites are not, necessarily, obstructions to true spiritual progress. The old Manichean idea, that the various impulses of the body are opposed to the true interest of the soul, is as extensive in its influence as it is unfounded on evidence and injurious in tendency. There are multitudes who would give us to understand that there is a necessary antagonism between the two great parts of our being. They speak of evil as if it were wrought in the very mixture of this physical economy and can only be eradicated by species of corporeal mortification. That the appetites have gained dominion over man which is inimical to virtue and advancement, too obvious to admit of debate. Everywhere, in scenes of pleasure 0009 7and business, and too often seen in literature and religion, you may write “The body reigns here.” The intellectual powers are but its vessels, and even the moral sympathies bow to its sceptre. But the fault of all this is not in the body, but in the soul; not in the appetites, but in the man. He has voluntarily trained them to this ascendency. he has lifted them to the throne and become their willing liege. To say that the appetites are evils in themselves and opposed to the spiritual well-being of man, is to charge our maker with wrong and lay the blame of our sins on him. Our assertion, on the contrary, is that instead of its being a necessary obstruction to the soul advancement, they are indispensable to its life and growth. They will appear if we consider two things: First, they are necessary stimulus to intellectual action. It has been stated by the wise that intellectual investigation is essential to progress. Thought is the digestive power of the soul. Nothing in the universe turns to spiritual nutriment without it. It is the opinion on which it rises heavenward from this polluted earth. But how much thought would there be without these appetites? However strong man's native desire for knowledge may be, we think the world's mind would soon sink into inaction without them. They set the intellectual machine to work and keep it going. They are the water on the mill-wheel; the steam in the engine; the tide in the ocean. The soul cannot do without them here in the first stage of its earthly state. Secondly, they are necessary conditions to moral strength. The spiritual powers of the soul can only get strength by exercise; but what have you here to challenge these into action as effectively as appetite? Conscience assures the man that he is responsible for every act, and these appetites are the blind and constant prompters of action; hence, the assiduous care and resolute effort required to do the right and prevent the wrong. They do not give the soul any time to sleep; they are ever returning and pressing their demands: and if holiness and self government are to be maintained, the soul must be always at its watch-post with girded loins. Indeed, I cannot see how virtue and moral greatness could be developed in man had he not these appetites to contend with and to guide. Excellence gets its 0010 8energy from difficulties and wins its laurels in battle. Who are the men, not that the world calls its heroes, but that humanity feels to be its heroes? Who draw out most of the inner heart in admiration and love? Not those whose path has been smooth and flowery—whose life has flown on like a placid river, mirroring the sunshine and rippled by no adverse breeze—but those who have climbed the rugged steeps and battled with the furious storms; who have struggled hard, “with strong crying tears,” to do the right; who have sacrificed pleasure for principle and resisted the demands of appetites in obedience to conscience. These are the men and women whose memory the heart rescues from oblivion and loves to honor.

None of these things, then, neither the world, labor, commerce, nor appetite, is a necessary obstruction to progress. Nay, they are all designed to promote it. Christ did not pray that his disciples should be taken out of the world. He knew that the world not only required them but that they required it.

Yes, friend, you need its trials to humble you; its storms to purify the dark atmosphere about your heart: its difficulties to challenge your activities; its changes to remind you that this is not your home; its labors to invigorate your brain, on whose healthful action both the force of your intellect and character depends.

Indulge not in any morbid dissatisfaction with your earthly lot. Use everything about you and within you, as the farmer uses the field to produce fruit that shall sustain him in after life. Again I would say, use them as the pupil does the school, to attain qualifications for higher offices in time to come. Do these things and when time is but a story and this earth a cinder, you shall be numbered with the blessed beloved of God. Amen.