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THE GOSPEL OF GOOD WILL
THE LYMAN BEECHER LECTURES ON
PREACHING AT THE YALE SCHOOL OF RELIGION
FOR 1916

THE MACMILLAN COMPANY
NEW YORK ¦ BOSTON • CHICAGO • DALLAS
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THE MACMILLAN CO. OF CANADA, Ltd.
TORONTO

THE
GOSPEL OF GOOD WILL
AS REVEALED IN CONTEMPORARY
SCRIPTURES BY
WILLIAM DeWITT HYDE
president of bowdoin COLLEGE

^ ^1 ^ V^iv

" The democratic mind attempts to apply to every moral issue its
tests of justice-giving, service, and social solidarity."
— Shaileb Matthews.

THE MACMILLAN COMPANY
1916
A a rights reserved

Copvright, 1916,
Bv THE MACMILLAN COMPANY.

Set up and electrotyped. Published March, 1916.

/ I W VV
I3fs//G

J. S. Gushing Co. — Berwick & Smith Co.
Norwood, Mass., U.8.A.

Ea
FRANK H. DECKER
minister of church house, providence, R.I,
IN WHOSE HEART AND ON WHOSE LIPS THE GOSPEL
OF GOOD WILL LIFTS THOSE WHO NEED IT
MOST INTO A HAPPY FELLOWSHIP IN
CHRIST'S EXPERIENCE OF GOD

PREFACE
This book, taking for granted the technical devices
of preaching, goes straight to the heart of the Gospel to
be preached and practiced: — the Gospel that Christ
expects men to be great enough to make the good of all
affected by their action, the object of their wills, as it
is of the will of God.
The Christian is not a "plaster saint" who holds
"safety first" to be the supreme spiritual grace; but
the man who earns and spends his money, controls his
appetites and passions, chooses peace or war, and does
whatever his hand finds to do, with an eye single to the
_^eatest good of all concerned.
Sin is falling short of this high, heroic aim ; and the
preacher's business is to make men ashamed of it, as
the low, mean thing it is.
The instant a man who has done wrong repents,
God and all Christlike men welcome him back to their
favor and fellowship.
To the Christian every secular vocation is an oppor
tunity to express Good Will : and sacrifice is the price
he gladly pays for the privilege.

Vm PREFACE
The wise Christian preacher will not as preacher
become the mere paxtisan on one side or the other of
disputed questions of political, social, and moral reform :
but will commend such Good Will and condemn such
evil will as there is on both sides.
Christian character and Christian virtues come not
by direct cultivation, but as by-products of Good Will
expressed in daily life. The Church, a superfluous
superstition when considered as an appendage to an
untransformed secular life, or a preparation for an unde
fined happiness hereafter, is a precious and sacred instru
ment for transforming men and institutions into sons
and servants of Good Will.
As the expert interpreter of the Gospel of Good Will :
as the leader in the fight against all meanness and cruelty :
as the restorer of the penitent : as the infuser of spirit
ual meaning into secular life : as the champion of costly
sacrifice : as the challenger of social injustice and the
non-partisan herald of social reform : as the officer of
a church that derives its sanctity and unity from the
efficiency with which it serves all forms of personal and
social welfare, — the Christian minister has a mission
beneficent beyond all others.
These lessons are drawn from and illustrated by texts
and extracts from twentieth-century literature: not

PREFACE IX
devotional, theological, evangelistic, or missionary books,
but secular literature that is saturated with the^ essen
tial Christian Spirit of Good WiU.
For kind permission to quote these texts and lessons
from " Contemporary Scriptures " I make grateful ac
knowledgments to the following authors and publishers :
Mr. Jerome K. Jerome, for " The Passing of the Third
Floor Back " (page i) ; Mr. Charles Raim Kennedy and
Harper and Brothers, for " The Servant in the House "
(page 162) ; D. Appleton and Company, for Thomas
Mott Osborne's " Within Prison Walls " (page 80) ; The
Houghton Mifflin Company, for John Graham Brooks'
" An American Citizen " (page 108) ; J. B. Lippincott
Company, for Charles Sarolea's "How Belgium Saved
Europe " (page 135) ; Dodd, Mead and Company, for
John Hopkins Dennison's " Beside the Bowery " (page
20) ; and The Macmillan Company, for John Mase-
field's " The Everlasting Mercy " and " The Widow in
the Bye Street " (page 45) ; Jacob Riis' " The Making
of an American," and "The Battle With the Slum"
(page 191) ; and Winston Churchill's "The Inside of
the Cup " (page 217).
These texts and extracts are introduced to show that
this Gospel of Good Will is a Gospel which is being
preached effectively in the poems and plays, the biog-

X PREFACE
raphies and histories, the speeches and novels of the
day, and should be preached in the pulpit.
In Chapters II and III, I have introduced a few pas
sages from my book on "Sin and its Forgiveness."
For some things put in, and for more left out, I am in
debted to the criticism of Dr. Charles T. Burnett and
Dr. Chauncey W. Goodrich.
Why the Gospel of Good Will? Why not the Gospel
of God ; the Gospel of Christ ; or the Gospel of the
Spirit ?
Because for many of us God is a far-off, forbidding
being; Christ has become sentimental and external;
the Spirit has come to stand for something vague and
mystical. Readers of whom this is not true ; readers to whom
God is a Father whose trusted, wise benevolence makes
the doing of hard duty a delight ; Christ an ever present
companion whose friendship makes unselfish living easy ;
the Spirit an inward guide whose perpetual suggestions
make kindliness of attitude and act a second nature ;
are advised to substitute for Good Will, wherever it
occurs, the one of these more obviously personal terms
which means most to them.
On the other hand, to those who find these terms beset
with misconceptions, and are willing to risk apparent

PREFACE XI
temporary abandonment of them, I think I can promise
that at the end of our little journey they will come back
to find these personal terms defined and deepened, ex
panded and enriched.
For Good Will is not an impersonal abstraction float
ing in empty air. It is the fundamental attribute of
God; the essential nature of Christ; the characteristic
quality of the Spirit : and whoever lives in Good Will
thereby becomes a son or daughter of God, a brother or
sister of Christ, a disciple and friend of the Spirit.
William Dewitt Hyde.
Bowdoin College, Brunswick, Maine,
January i, 1916.

INTRODUCTION
There are two approaches to the Christian Hfe. One
is the critical investigation of the traditions in which
that life is historically enshrined. The results of this
investigation are at first startlingly negative, and seem
to take away the foundations of Christianity. Yet
followed through they reveal underneath the founda
tion which they remove an even firmer foundation in
the eternal ideal of Good Will which the prophets par
tially proclaimed, law negatively declared, Christ per
fectly embodied, and the early Christians enthusiasti
cally reproduced. One finds this admirably done in
such a book as Wilham F. Bade's "The Old Testament
in the Light of To-day."
The other method is to ask, not through the critical
examination of ancient tradition and ecclesiastical au
thority, but directly through the Ufe and Uterature of
the present day what are the supreme values which men
are expressing and admiring in the plays and poems,
the biographies and histories, the speeches and novels
of this twentieth century. This method has aU the
pleasure and peril of plowing virgin soil on an unexplored
frontier.

XIV INTRODUCTION
It neither denies nor affirms the results as such of
BibUcal and historical criticism. In so far as tradition
proves false and authority unfounded, so long as we are
true to our present highest ideal of Good Will, we can
get along just as well without as with the historical
tradition. And in so far as the verified tradition and
our present insight coincide, each has reason to be grate
ful for the confirmation of the other.
Both to those whom criticism has robbed of cherished
features of the traditional Gospel and to those to
whom criticism has given back the essentials of their
faith, the new method brings a positive and practicable
Gospel. Wisdom is justified of all her children.
We are passing through a revolution in reUgious
thought. The old terms remain : but with new mean
ings and new emphasis. The old views had at least
the merit of clearness. The preacher knew precisely
what to preach : and the layman knew how to put the
preaching into practice. The new views have not yet
become equally precise. Not every preacher who holds
them knows how to make them clear to his congrega
tion : and not every one in the congregation who hears
them preached is quite clear about the manner of Ufe
for which they caU.
As this book aims to make the new views as clearly

INTRODUCTION XV
preachable and as precisely practicable as the old, the
natural introduction to them is a contrast, as sharp and
as extreme as possible, between the old and the new views.
God used to be regarded as somewhat arbitrary : not
deigning to justify his ways by the perfect standard
of what human goodness at its best prompts us to say
and do in our relations with our fellows : but laying down
laws and penalties, drawing up plans and schemes,
which seemed to have as their primary aim divine satis
faction rather than human welfare.
To-day our deeper grasp of the Spirit of Jesus, and our
fuller appreciation of its great practical corollary,
democracy, has taught us to measure God by at least
as high a standard as that which we apply to ourselves.
This makes God a Being altogether Ught in whom there
is no darkness at all : not arbitrary will but Good WiU
becomes the essence of his nature : and when we seek
to know His Will we ask not merely what was revealed to
andbeUeved by the harder hearts of twenty or twenty-five
centuries ago, but what a Will which seeks the compre
hensive best for each and all to-day expects us to be and
do, in the concrete and complex situations in which we
modern men are placed — situations infinitely more
deUcate and difficult th9,n anything of which the most
inspired of the ancients every dreamed.

XVI INTRODUCTION
Eight lectures cannot cover the whole of the preacher's
message. I have selected and arranged in logical order
the eight commissions which seem to me most vital.
The preacher's first task is to develop in his people
the habit of asking in every relationship of Ufe, not what
is profitable, not what is pleasurable, not what is respect
able, not what is lawful : but what does the WiU that
wiUs the best for aU : — what does Good WiU in this
precise situation require. To train people to ask that
question every day and hour of their Uves : and once or
twice a week to give them guidance and inspiration
toward some of the answers to it, is the preacher's most
comprehensive commission. He is not merely the
repeater and commentator of a message once for all
deUvered to the saints: but the prophet of a message
that is forever as new and original as the changing
situations and unfolding capacities of men.
The thing the preacher and layman aUke have to fight,
then, is not sin in the old, abstract sense of defiance of
an arbitrary God, disobedience of his sovereign com
mands, and disregard of the elaborate terms upon
which he has offered us abstract salvation : but the
meanness that seeks anything less than that best for
aU which Good Will is ever seeking; the selfishness
which falls so far short of Good Will for aU that it will

INTRODUCTION XVU
take gain and pleasure for self, or self and friends, at
cost of avoidable loss and pain for others and for aU.
To show mean and selfish persons how mean and selfish
they are, and make them heartily ashamed of their
greed and lust, maUce and hatefulness, laziness and
self-indulgence, censoriousness and hardheartedness, is
the preacher's second commission.
Mean and contemptible as selfishness is, however,
the selfish man is mean and contemptible no longer than
he cUngs to his selfishness. The instant he is ashamed
of it, and sorry for the injury it is to others ; wishing
that instead of the mean thing he said, or did, he had
risen to the noble height of Good Will for aU — that
instant, not by special arrangement, but in the nature of
the case, because we would do it ourselves, and God is
at least as good as we are at our best, the man who has
been mean and selfish is forgiven, and welcomed to the
favor of God and the fellowship of all who in the Christ-
Uke spirit share and serve Good Will. To assure the
penitent of this free and full forgiveness of God, and
to secure for him the practical, social expression of that
forgiveness by all Christian men and women, is the
preacher's third commission.
Good WiU is not chiefly manifested for us once for all
in miracle : or repeated for us in sacramental magic.

XVIU INTRODUCTION
It is manifested in the Ufe and character of Jesus Christ
far more fully than in the alleged manner of his birth
or the method of his resurrection : in the conduct and
spirit of the daily Uves of Christian men and women,
far more than in ecclesiastical rites and ceremonies :
and is to be manifested most acceptably and trium
phantly in the transformation of all secular vocations into
expressions of friendliness and service to all whom they
directly and remotely affect. To show, not in technical
detail, which for the most part is beyond his powers,
but in aim and principle how to make each Christian
man's vocation an expression of Good Will for him, in
him, and through him for the benefit and blessing of
the world, is the preacher's fourth commission.
Good WiU involves not merely once for all in Jesus
Christ, but perpetually and universally in every disciple
who shares it, the sacrifice of whatever individual prefer
ence, pleasure or profit is inconsistent with it. Up to
the Umit of his strength and influence, so far as is con
sistent with maximum efficiency in his specific station
and function, every Christian man must bear his share
of the suffering incidental to a finite world of natural
law and human freedom: and consequent on the per
versity of individuals and the corruption and imperfec
tion of civic and social institutions. Sacrifice is the cost

INTRODUCTION XIX
of service : each form of service has its specific price in
sacrifice : and to train his people to pay the price and
make the sacrifice cheerfully and bravely, yet not
excessively or unreasonably, is the preacher's fifth
commission. A man who makes his Ufe expressive of Good WiU
thereby becomes not merely saved and assured of an
abundant entrance into a future heaven : but becomes
transformed by the renewing of his mind so as to show
forth here and now that perfect and acceptable WiU
in specific traits of character and quaUties of conduct.
To show what these are, and how they come, not so
much through explicit cultivation but as by-products
of a mind and heart devoted day by day, year after
year, to Good WiU, is the Christian preacher's sixth
commission. The State, the economic order, the family and the
international world order are spheres, not of supernatural
conffict of God and the Devil, but spheres which are
the resultants of much natural selfishness and an ever
increasing volume of Christian Good WiU. To Uve
in them, patient with their imperfections so far as they
are for the present inevitable ; yet ever making his own
contribution to them pure, and just and generous and
beneficent: dwelling at the same time sorrowfully

XX INTRODUCTION
in the unavoidable injustices and oppressions, joyfully
in the coming purity and justice and generosity and
love of the world that is to be, and which all Christian
men are helping to bring in, is his seventh commission.
The Bible, the Sabbath, the Sacraments, the Church,
Missions and the Ministry are not as formerly con
sidered, supernatural institutions of mystical and magi
cal efficacy to work moral miracles independently of
the transformation and cooperation of character: but
they are useful and essential and therefore holy and
sacred means for the cultivation, and propagation of
Good Will. To make men appreciate and reverence
them, not for their traditional and fictitious, but for
their present-day and instrumental value, is the eighth
of the preacher's commissions.
A man who signs himself "A Student In Arms,"
writing from the trenches in Flanders to the Spectator
of December i8, 1915, describes so accurately the prob
lem of the preacher, and the solution of it set forth in
this book, that it may well serve as the conclusion of our
introduction. "The soldier, and in this case the soldier means
the working man, does not in the least connect the things
he really beUeves in with Christianity. He thinks that
Christianity consists in beUeving the Bible and setting

INTRODUCTION XXI
up to be better than your neighbors. By beUeving the
Bible he means beUeving that Jonah was swallowed by
the whale. By setting up to be better than your neigh
bors he means not drinking, not swearing, and preferably
not smoking, being close-fisted with your money, avoid
ing the companionship of doubtful characters, and refusing
to acknowledge that such have any claim upon you.
"This is surely nothing short of tragedy. Here were
men who beUeved absolutely in the Christian virtues
of unselfishness, generosity, charity and humiUty, with
out ever connecting them in their minds with Christ;
and at the same time what they did associate with
Christianity was just on a par with the formaUsm and
smug self-righteousness which Christ spent His whole
Ufe in trying to destroy.
"The chaplains as a rule failed to realize this. They
remonstrated with their hearers for not saying their
prayers, and not coming to Communion, and not being
afraid to die without making their peace with God.
They did not grasp that the men really had deep-seated
beUefs in goodness, and that the only reason why they
did not pray and go to Commumon was that they never
connected the goodness in which they beUeved with the
God in Whom the chaplains said they ought to beUeve.
If they had connected Christianity with unselfishness

XXll INTRODUCTION
and the rest, they would have been prepared to look to
Christ as their Master and their Savior. I am certain
that if the chaplain wants to be understood and to win
their sympathy he must begin by showing them that
Christianity is the explanation and the justification and
the triumph of all that they now do really beUeve in.
He must start by making their reUgion articulate in a
way which they will recognize. He must make them
see that his creeds and prayers and worship are the sym
bols of all that they admire most, and most want to be."

CONTENTS
CHAPTER PAGE
I. The Gospel of Good Will; Christ's Expecta
tion of Men  I
II. Falling Short of Good Will: The Meanness
of Sin  46
III. Restoration to Good Will: Repentance and
Forgiveness  80
IV. Good Will in Secular Vocations: Service . 108
V. The Cost of Good Will: Sacrifice . . -135
VI. By-Products of Good Will: The Christian
Virtues  162
VII. Good Will in Society : Reform . . . .191
VIII. Fellowship in Good Will: The Church . . 217

THE GOSPEL OF GOOD WILL

THE GOSPEL OF GOOD WILL: CHRIST'S EXPECTA
TION OF MEN
"You have always taken it for granted, sir, in all our conver
sations, that I was a fine feUow, in sympathy with fine ideals.
But that is not what surprises me : it is to find — that you are
right." Jerome K. Jerome, The Passing of the Third Floor Back,
p. 190.
Our lesson for to-day is from "The Passing of the
Third Floor Back" ; the text is the remark of a Jew
converted from cunning trickery to frank honesty. This
play is the drama of conversion by expectation; re
generation by appreciation. It portrays the influence of
The Stranger, who is Christ, on as unpromising a lot
of persons as ever gathered together in a boarding house.
The Prologue shows us a satyr, a coward, a bully, a
shrew, a hussy, a rogue, a cad, a cat, a snob, a slut,
a cheat, and a passer-by, The Stranger, — Christ.

2 THE GOSPEL OF GOOD WILL
In the Epilogue we meet these same individuals again,
yet with aU their objectionable characteristics gone:
we meet them as a generous old bachelor; two pure
lovers; a devoted husband and wife; an honorable
Jew ; an entertaining party ; a self-respecting maiden
lady ; a generous rich aunt ; an important person ; .the
refined lady of the house, and The Stranger who now
is the friend of them all.
How has The Stranger-friend, the Christ, wrought
this wonderful transformation? By seeing and re-
veaUng to each one of them his or her ideal. In the
grasping lodging-house keeper he sees and reveals the
generous lady she really is ; unwilUng to charge him as
much as he is able and wilUng to pay. In a powdered,
painted, giggUng, gushing, silly simpleton he sees and
reveals a "clever, witty, beautiful, graceful, comely
woman, perhaps a Uttle pale — there are white roses
and red — with deUcate features on which the sculptor
Thought has chiselled his fine Unes, giving to them char
acter, distinction; her still-bright eyes unspoilt; with
her fit crown of soft brown hair that time has touched
with no unkindly hand."
To see how the change is wrought, however, we
must give not mere extracts, but in two or three cases
the whole conversation.

Christ's expectation of men 3
First, The Stranger has a friendly taUi with Harry
Larkcom, a low, ill-mannered, mercenary fellow who
has just been trying to make an assignation with the
servant girl in return for a gift of imitation emeralds.
The Stranger
How well you play ! Larkcom
{He swings round on his stool.) Hullo ! — you there,
old cockerlor — {He encounters The Stranger's eyes.
Somehow they put him out of countenance.) Think so?
The Stranger
You have the touch of one who loves music.
Larkcom
Here. {He rises, grins up into The Stranger's face.)
What's the Uttle game? Want to borrow money?
The Stranger
You see, it would be of no use. You see through me
at once.
Larkcom
(The Stranger is smiling. He turns away, ashamed
of himself.) Only my bit of fim. {By way of explana
tion). My weak spot — anybody telUng me I know
anything about music. Here, of course — Q^ith

4 the gospel of good will
disgust.) Ah! AU they understand here is "Tumpty,
tumpty, turn." The Stranger
And so you give them — what they understand.
Larkcom
Oh weU! somebody's got to do something to Uven
things up a bit. The Stranger
Ah I yes. {He puts a hand on the lad's shoulder.) Some
kind, good-natured body.
Larkcom
Oh well ! it comes easy — and I Uke doing it.
The Stranger
Yes. Larkcom
{There is something about The Stranger that invites
confidence.) My idea was to have been an entertainer.
The Stranger
It was a good idea. You would have succeeded, I
am sure. Larkcom
You see, I've got a voice.

Christ's expectation of men 5
The Stranger
And you have humour and a sense of fun, one reads
it in your ey6s.
Larkcom
{Suspicious for an instant — till he looks into The
Stranger's eyes.) That's right. Why, sometimes —
when I like to take the trouble — I'U have 'em aU round
me here laughing. Not an easy crowd to start, mind
you. The Stranger
It is your vocation. It would be wrong of you to
waste your gifts.
Larkcom
Question is, would it pay?
The Stranger
I think it would. And then, that is not the only
question, is it? You would be giving pleasure to so
many. Larkcom
"Giving." Here, don't you run away with the no
tion that Harry Larkcom is a philanthropist. What's it
going to put into Uttle Harry's money-box? (He slaps
his pocket.) That's the question Uttle Harry always
asks himself.

6 the gospel of good will
The Stranger
Always ? Are you sure ?
Larkcom
Ami — The Stranger
You play them "Tumpty, tumpty, turn." Why?
Larkcom
Why I Because — The Stranger
Does it give you any pleasure — you, a musician !
Does it add anything to the "money-box"? {The lad
stares.) No. You do it because you are just a good
fellow. You wiU have them all around you, laughing.
Wherever you are, Ufe shall be a Uttle brighter; duU,
tired faces shall be made to smile. You give them —
so much more than money. You give them — yourself.
Don't you caU that being a philanthropist?
Larkcom
Of course, you can put it that way.
The Stranger
What other way ?

Christ's expectation of men 7
Larkcom
I do like seeing people joUy round about me ; hearing
them whisper to one another that Harry Larkcom's the
Ufe and — Gar on ! Who are you getting at ? — you
and your philanthropists ! I just like their admiration
and applause. That's all I do it for.
The Stranger
Their gratitude, their appreciation. Are you not
entitled to it? Larkcom
You are determined —
The Stranger
The thanks of those you serve : that is the true "pay"
of the artist. Larkcom
Here. Am I an artist now ?
The Stranger
And the artist is always a philanthropist, serving his
feUow-men, not only for the sake of the money-box.
Larkcom
I wonder. My old mother always would put it that
way. "Harry's never so happy," she would say, "as
when he's making other people happy."

8 the gospel of good will
The Stranger
Ah ! She knew you. She would have been so proud
of you. Larkcom
WeU, it would be better than the sort of jobs I'm
doing now. The Stranger
You will forgive me. I have seen it so often. You
artists are never content doing any other work than
your own. All the rest is waste of time.
Larkcom
Would you mind one day my trying over one or two
Uttle things of my own on you ?
The Stranger
I should be deUghted. Larkcom
Honour bright? The Stranger
Honour bright! It will be pleasant — looking back
— to think that I perhaps was of help to you in the
beginning. Larkcom
Don't say anything about it to any of the others.
(The Strasgi:^ signifies understanding.) "Harry Lark
com — artist!"

The Stranger
{Smiling.) And philanthropist. Larkcom
And philanthropist. {Laughs.) Good night, in case
I don't see you again — {holds out his hand) — partner.
The Stranger
Good night, partner.
As a result of this conversation Harry Larkcom be
comes a professional entertainer with "Fun without
Vulgarity" for his motto.
Again The Stranger has a talk with a rich, broken-
down, smutty, shady old book-maker, who is trying to
get a beautiful girl who loathes his very touch to marry
him as a means of supporting her indigent and quarrel
some parents. The Stranger had met the girl's
eyes as she was starting out for a walk with the old
gambler; and as a result of The Stranger's look she
had decided not to go with him. The conversation
between Wright, the old gambler, and The Stranger,
starts with the former's remonstrance against this silent
interference. Wright
I want to ask you a question. (He looks around,
draws The Stranger further aside.) "Heat of the

lO THE GOSPEL OF GOOD WILL
room" be damned. It was the moment she caught
sight of you that she changed — suddenly discovered
that she wasn't feeUng weU — {with a sneering laugh).
What's the understanding between you two?
The Stranger
You think it was I who influenced her?
Wright
I don't think anything about it. I was watching.
Her eyes were fixed on yours all the time.
The Stranger
May it not have been merely her Better Self pleading
to her ? Wright
Her Better Self ! What better can she do for herself
than marry me? I'm rich. Ain't I going to be kind
to her ? Ain't I going to settle money on her — money
on herseU, to spend as she Ukes? (With increasing
vehemence.) Ain't I good enough for her?
The Stranger
And she ? Would she have been good enough for you ?
Wright
{Puzzled.) She ! Good enough for me !

CHRIST S expectation OF MEN II
The Stranger
Taking aU your gifts — your love. Giving you noth
ing in return but the cold embraces of a shameless
woman.
{A silence.) Wright
You don't understand. The world ain't a story-book
— aU Jacks and Jills and love in a cottage. The girl's
got to Uve.
The Stranger
Ay ! To Uve ! It is a fine thing to Uve ! {He turns
again smiling to little Old Joey.) You shaU give her Life !
Wright
{Staring.) Give her Life?
The Stranger
The lad she loves. {Old Joey darts a glance at Chris
topher, where he sits all unconscious.) She shall cleave
to him, cherish him. She shall be the mother of children
— children who shaU crown her brows with honour !
Love ! Labour ! That is Life to a woman. You shaU
give her Life !
{Again a silence.)
Wright
(Peevishly.) AUjoUyfine. What about me? Where
do I come in?

12 the gospel of good will
The Stranger
Man, you love her ? Wright
Yes, I know I do. The Stranger
Then it is aU quite simple. There is nothing else to
think of but what is best — for her.
Wright
Yes, there is. There's me. Ain't I got any rights?
The Stranger
Ah, yes. The right to serve.
Wright
Here, you're making a mistake. You're talking to
me as if I were some high and mighty Knight Errant
sort of a chap. It's silly of you. I ain't even a gentle
man. I'm only a common Uttle old man. Why, I was
a book-maker — that's all I was. You know, a betting
man — a bit shady at that. Daresay it's all right
what you say. Only (he taps his breast; his voice has
risen to a plaintive whine; Self-pity has given to it pathos)
— I ain't got it in me.
The Stranger
Are you sure it is I who am making the mistake?

Christ's expectation of men 13
Wright
{He makes a gesture of the hands, and, shaking his head,
creeps to the easy-chair. Sits crouching with his hands
stretched out to the fire.)
The Stranger
You are so sure, (smiling) "Sir Joseph!"
Wright
{He turns) How did you know that used to be my
nickname ? The Stranger
You were a pubUc character. Wherever you went,
men spoke of you — of your fine lordly ways, of your
wondrous kindness. Women also.
Wright
FUnging your money about a bit when you've got
plenty of it, that ain't the same as giving up the woman
you love.
The Stranger
Forgetting Self — forgetting aU things but the loving
of her, and the serving of her ! Ah yes, he would be a
great gentleman who could do that. You — you do not
feel yourself quite equal to it ?

14 the gospel of good will
Wright
{He turns a poor, troubled face towards The Stranger.)
Why mightn't she come to love me — in time? I
would be good to her — and kind — and — (The quiet
eyes are fixed on him. The foolish words die away.)
The Stranger
I think you could win her love more readily. So
that she would think of you till the end always with
deep wonder — teach your name to her children that
they, too, might learn to love and honour it.
As the result of this conversation Wright gives up
the girl, and helps on her marriage with his young rival.
The third and last of these transforming interviews
that I will cite is with Jape Samuels, a tricky Jew who
is trying to sell the stock of a non-existent silver mine.
Samuels
Don't want to make your fortune, do you ?
The Stranger
Do not all men ? Samuels
Got thomething here thath going to make mine. I'm
going to be a milUonnaire. Got a thilver mine here —
{he strikes the papers with his hands) — worth — I'm

Christ's expectation of men 15
that exthited about it, I go about telUng everybody I
meet. {Laughs.) Of courth they don't beUeve me.
The Stranger
Why should they not ?
Samuels
WeU, it ain't thenth, ith it ? If a feUow hath got hold
of a good thing, he keepth it to himtheU — doethn't
want to let a lot of other people into it.
The Stranger
It depends upon the "fellow." There are generous
f eUows who like to share their fortune with their friends.
Samuels
{He looks at The Stranger; grows bolder.) Jutht
exthactly what I thay. Why not share with your
palth? EthpethaUy when — ath in thith cath —
thereth enough for aU. {All the time he is eying The
Stranger, advancing from point to point.) Would you
like a thmall parthel? (He opens his papers, pushes
them across the table, towards The Stranger.) You'd
do good with the money. I can thee that. For a mere
couple of hundred — Here, don't Uthen to me. Look
at the figurth for yourthelf. They'll thow you. (He
seats himself the other side of the table.)

1 6 the gospel of good will
The Stranger
(With a gentle movement he pushes them back across the
table.) You are — is it not so ? — a Jew ?
Samuels
{He starts back as though struck. With snarling anger)
VeU, what if I am? You can't help what you wath
bom. Ath a matter of fact, I ain't a Jew — not now.
And if I wath, what differenth would that make?
The Stranger
Your word would be sufficient.
(Samuels stares)
The Stranger
The word of a Jew.
(A silence) „
^ Samuels
What makth you thay that?
The Stranger
So many of the noblest men I have known, men I
have loved, {a faraway thought is in his eyes) have been
Jews. It is a great race — a race rich in honourable
names. _
Samuels
{He is hard at work thinking) Yet to hear the way
they talk and thneer, you'd think there wath thome
thing dithgrathful in even having been bom a Jew.

Christ's expectation of men 17
The Stranger
The Jew shall teach them their mistake.
Samuels
(He glances up — fidgets in his chair) Of courthe, I
don't thay that thome among uth majm't be a bit tricky.
The Stranger
There are to be found everywhere those who are not
ashamed to bring dishonour on their people.
Samuels
{He rises) Jutht exthactly what I thay. Thereth
good and bad everywhere. We're no worthe than
anybody elthe. We can hold our own — I don't thay
ath we can't. If it'th a game of who'th going to betht
whom — very weU, we're in it. If a thentleman cometh
to uth, treath uth ath a thentleman —
The Stranger
He will find that the Jew can also be a gentleman.
(A moment — he touches lightly the papers) You were
going to be so kind — Samuels
(He stares at The Stranger, then at his wonderful
papers, then again at The Stranger.) Yeth, I did —
What do you think about it — yourthelf ?

i8 the gospel of good will
The Stranger
That your offer is most generous — that I accept it,
with all thanks. Samuels
(He is still staring at The Stranger.) Don't you
think — you'U forgive my thaying it, but you don't
thrike me exthactly ath a buthineth man — don't you
think it would be better to leave it over for a day or
two ? — conthult a friend ?
The Stranger
What friend better than yourself?
Samuels
(Slowly he draws back the papers) Got mythelf
to think of. Wath forgetting that. You thee, if you
wath to take my word and anything by any chanthe
wath to go wrong, I thould feel — (Laughs, then gravely)
well, I thould feel ath though I'd been thelUng the
whole Jewith rathe for a couple of hundred poundth or
tho. 'Tain't worth it. (He moves toward the door —
turns) Thorry. Thomething elthe, perhapth — thome
other time.
In these conversations we see souls in the very process
of salvation: putting off the vulgarity and vanity and
trickery they had mistaken for themselves, and putting

CHRIST'S EXPECTATION OF MEN 1 9
on their better selves, which The Stranger discovers
and reveals to them. As Mr. Samuels says to The
Stranger in the Epilogue, "You have always taken it
for granted, sir, in all our conversations, that I was a
fine feUow, in sympathy with fine ideals. But that is
not what surprises me : it is to find — that you are
right." In the same way Wright, the old gambler,
finds his real self in ordering portraits of both himself
and his landlady, at much more than the artist's price,
of the artist lover of the young woman whom he him
self gives up : thus helping the lovers to get married.
That, not the smutty, flashy gambler, proves to be the
real man.
So Larkcom with his new motto, "Fun without Vul
garity," taking pleasure in giving pleasure irrespective
of what is in the house, proves to be the true Harry
Larkcom : instead of Uttle Harry of the money-box.
The method of The Stranger in the play was a
favorite method of Jesus. In the unstable Peter he
discovers and proclaims the rock on which to build his
church. In Zacchaeus, the hated pubUcan, he discovers
and reveals the scrupulously just son of Abraham. In
the surprised woman of Samaria he discovers and re
veals a herald of the Messiah, a disdple of the reUgion
of the Spirit.

20 THE GOSPEL OF GOOD WILL
This is the method to-day of those who are deaUng at
close quarters with sin and sinners.
In his "Beside the Bowery" Dr. John Hopkins Deni-
son gives a striking instance of it in Mrs. Eliza Rock-
weU, "The Lady of Good Cheer," as he caUs her. She
had come to caU on the long-suffering, much-abused
daughters of a bmtal, drunken father; who not only
abused them himself but in his crazed dmnken condi
tion had threatened to bring home a crowd of his dmnken
companions to carouse all night, leaving the girls at
the mercy of a roomful of intoxicated men.
The Lady of Good Cheer had brought some food for
the girls, including a birthday cake in honour of the
birthday of one of the girls.
"They were in the midst of a jolly Uttle birthday
party, when they heard a heavy stumbUng step on the
stair. "He's coming!" cried the girls. For the Lady
of Good Cheer the situation was a dangerous one. No
one had come to her aid. To face alone a man who was
so mad with drink that he had tried to kiU his own
children is hardly a pleasant task, and this man was a
desperate character, who in his present mood would
not hesitate a moment to strike a woman or knock her
down. Yet retreat never entered her mind. If her
heart beat more rapidly as she waited to see what sort

Christ's expectation of men 21
of a creature it was with which she had to deal, no one
could have detected it.
In a moment the door was thrown violently open,
and a huge man entered with the lurching, swinging
stride of a sailor. He had been fighting, his coat was
torn, a heavy blow on the cheek bone had caused a
swelUng that made his eyes seem narrower and more
pigUke than ever, and his drooping, sandy moustache
had a stain of blood upon it. He was from the North
of Ireland, and his origin was evident in his speech,
thickened though it was by drink.
"Gi' me s' money, Jessie," he shouted, "gotter have
s' money!" "I haven't got none," said Jessie sullenly.
"Yes, ye have, too! don't give me no back talk! I
know yer tricks!" and he advanced upon her with
doubled fist.
The Lady of Good Cheer rose and stepped forward
with a swift movement that brought her between the
enraged man and his daughter.
" Good evening, Mr. Sanderson," she said.
He had been so absorbed in his quest for the money
that he had paid no attention to her. Now he turned
upon her with surprise and wrath. The veins on his
forehead thickened. With that sullen scowl on his

22 THE GOSPEL OF GOOD WILL
face he was as ugly a beast as ever assumed a human
shape, and many a strong man would have thought
twice before pursuing the conversation.
"What're ye doin' here?" he shouted. "Teachin'
my girls to disobey their father. I'll teach you to
butt in."
He gave a quick lurch toward her. His movements
had the uncertain and violent suddenness of a man mad
dened by alcohol. In another moment he would have
struck her down, as he had just knocked down two men
who barred his way in the saloon. She faced him, taU
and slender, with head erect. Her aquiUne nostrils
quivered a Uttle, and her firm Ups tightened sUghtiy,
but from beneath her high brow her deep, steady eyes,
unflinching and calm, looked him full in the face.
"Mr. Sanderson," she said quietly, "I know you are
a gentleman, and that you would never do anything dis
courteous to a lady."
With those eyes upon him, the drunken brute faltered.
His hands sunk to his side. A fooUsh smile, half of
embarrassment, half of conceit, came over his face.
"A gentleman? Yes, sure I'm a gentleman!" he said.
He gave his shoulders a sudden hunch, as if his coat were
too tight for them, and expanded his chest in imitation
of the person of quaUty he was supposed to resemble.

CHRIST S EXPECTATION OF MEN 23
Then he let out a cracked and maudlin laugh, that
sounded like the crow of a hoarse rooster.
The girls looked on, amazed that he had not struck
down their visitor. He could hardly account for it
himself. When he rushed at any one with his huge
fist poised, he was accustomed to see either fear or rage
in his victim's eyes, and then it was easy to strike. But
in these eyes there was no trace of fear nor rage, nor yet
that more maddening expression of disgust and contempt.
They were challenging him on a point of honour, as if
they refused to accept him at his face value. They
seemed to question and probe, but not to laugh at him.
There was almost a reverence in them. He felt that
she had found in him something that deserved respect,
and it pleased him. He paid Uttle attention to her
words, but the sympathy in her voice arrested him.
She was not fault-finding, as other women were. Vague
images out of the past rose before his bleared eyes:
the image of a white-haired woman by the fireside,
whose hands were stretched out to bless him, the vision
of a fair-faced bride who long ago had trusted him and
beUeved him true. The Lady of Good Cheer talked
on of his home, and of Uttle NelUe, and of her disappoint
ment that her birthday had been forgotten.
"Poor Uttle NeUie!" said Sanderson, maudlin tears

24 THE GOSPEL OF GOOD WILL
coming into his eyes. " Shure, 'tis a shame ! It's a bad
day she's had for sure ! Never mind, dearie, your dad'll
give you a fine present some day ! But I'm too poor
now. I'm out o' work. What can a man do ? Dear !
Dear ! it's terrible !" and he gave a long sigh.
"You see we have a birthday cake, anyway," said
the Lady of Good Cheer. "Isn't that nice? Sit down
and join the party."
"No," said Sanderson, "I must go." A sudden
fierceness came into his face, and he turned to Jessie.
"Now give me that money! I've got to have it! I
won't stand no fooUn' !"
He lifted his huge fist again. For the moment he was
out of the range of the glance by which the Lady of
Good Cheer had held him.
"Mr. Sanderson!" she called.
Her voice, though quiet, was so firm and authorita
tive that Sanderson turned, expecting a tirade and pre
paring to face it with a burst of rage. But instead of
a scolding he met a glance of grateful confidence that
seemed to thank him for his quick understanding and
prompt response. She seemed so sure that no further
word could be necessary, that he gave a gasp of aston
ishment. Before he could speak she was inquiring in a
tone of great sympathy how he had come to lose his

Christ's expectation of men 25
position as pressman, and to meet with such hard luck.
There is nothing a drunken man loves more than to
dilate on his misfortunes, and Sanderson, wiUing to be
beguiled, sank down on the sofa.
He sprawled with his huge length over the sofa, and
she began to speak seriously and sympatheticaUy of the
Ufe he had been Uving. She told him plainly what
she thought of his behaviour, and he sat quietly and
Ustened, although he would have knocked a man down
for saying half as much. For he felt that, though she
rebuked him, it was because she had found something
in him she respected and trusted, and he recognized
that she had a right to speak as she did. It was the
same right which he had acknowledged in those who
years ago had beUeved in hiTu — the claim which faith
and love always have over a man's Ufe. The battle
was won long before help came, and the girls were safe
that night from terrors worse than death. On her way
uptown the Lady of Good Cheer ended her account of
the evening by saying: "I don't care what you say!
I Uke Mr. Sanderson. There's something that's reaUy
worth whUe at the bottom of that man."
Rev. Frank H. Decker of Church House, Providence,
is past master of the same method of the Master. He

26 THE gospel of GOOD WILL
had sent a new appUcant for hospitaUty out with a
trusty resident of Church House to bring a bundle of
clothing which a friend had offered to give to the House.
On the way back with the clothing the new man said
to his trusty companion, "Let's pawn these clothes,
and clear out." The tmsty ' reported the remark to
Mr. Decker, and Mr. Decker sent for him and said:
"I hear that you proposed to pawn the clothing you
were sent to bring, and clear out." "No," said the
man, "I didn't say, 'Let's pawn them.' I said 'Some
fellows if they had these clothes would pawn them.' "
To which Mr. Decker, intent on finding the best rather
than the worst in the man, repUed, "There is something
splendid about that Ue of yours. It shows that you
care for my good opinion. Now I will show you how to
get it." How many of us would have had enough of
the Christ Spirit to see the good concealed behind the
Ue ; instead of merely the evil on the surface of the pro
posal to steal?
Another appUcant for Church House hospitaUty was
sent to carry home some chairs that had been reseated
at the House. At the end of the first block he put down
the chairs on the sidewalk and said to the trusty com
panion, "I ain't going to lug these chairs. Why should
I?" and went off. Later at meal-time he reappeared.

CHRIST S EXPECTATION OF MEN 27
Mr. Decker in calling his attention to the affair, instead
of blaming the man apologized to him for his own con
duct, saying, "I began too far along with you. I as
sumed that you could appreciate kindness. I see you
can't. Perhaps people never have been kind to you.
Now make yourseU at home here in Church House, and
let us show you what kindness is."
That man became one of the most devoted members of
the House; willing to do the roughest, most disagree
able work, of which there is a great deal, to help the
House and its head.
With these scenes from the play, and these modern
instances of the apphcation of this Christ method of
appealing to the good man within the bad man, we
may now see how the principle appUes to preaching.
Preaching is the art of keeping constant and urgent
before men Christ's expectation that in every relation
of Ufe they are to do and be what absolute Good WiU
requires. As examples of this Christian expectation I
have taken for this first lecture benevolence, tem
perance, and preparedness for peace and war.
First; benevolence. The man who looks out for
himself and his family and friends exclusively, so far
as real seriousness goes, giving to causes and appeals
such loose change or smaU checks as wiU silence impor-

28 THE GOSPEL OF GOOD WILL
tunity and maintain respectabiUty, can hardly be called
in this matter a Christian. He is doing what it is per
fectly easy and natural to do. There is nothing large
and generous about him ; nothing supernatural ; nothing
specially ChristUke. Even if now and then in response
to stirring appeals, or devices that subject his contribu
tions to the UmeUght of publicity, he gives large sums ;
large even in proportion to his income; he does not
thereby become much enlarged ; he does not rise to the
stature or fuffil the expectation of Christ.
Christ and the Christian preacher expect every
disciple to devote all he has to the service of Good Will.
He expects him to put every dollar where, all things
considered, in view of his talents, responsibiUties, con
nections, and place and function in the social system,
it will do the most good. He expects him to give all to
God and his fellows; reserving for himself only what
God and right-minded men see that he needs for maxi
mum efficiency in his specific station. Christ expects
his disciple to care for every person in need ; every cause
that is effectively promoting human welfare. To those
which come closest to his connections and interests he
expects him to give up to the point where giving more
would do more harm to himself and his family than it
would do good to the person or cause to which it was given.

CHRIST S EXPECTATION OF MEN 29
Christ, however, is reasonable: and the Christian
preacher ordinarily wiU not expect his people to deprive
themselves of the means of efficiency in their station
and work, to give to others. That would be the foUy
of selling our oU instead of Ughting our lamps. We owe
ourselves and our famiUes a care for the conditions of
health, happiness, and efficiency which we owe no one
else; and we ought to be as generous with ourselves
and our families as we would wish and expect another
to be in our place. That reasonable provision the rea
sonable Christ not only allows but expects his disciples
in aU ordinary circumstances to make. To do so is not
selfishness: it is perfectly consistent with entire Good
WUl ; for it is what we would wish and advise another
servant of Good WiU to do were he in our place.
Yet even with this explanation and limitation Christ's
expectation is stupendous. Even if Good WiU gives
back to us aU that we need ; it is a hard thing to give
it aU in the first place. To give to the church, and
charity and reform, and education and missions; to
individuals and families in distress ; to cities in devasta
tion, and countries under oppression, seems impossible
to the natural man. He says "I can't look out for aU
their interests. I can't hold aU human and social needs
as objects of my wiU ; I am not big enough, nor wise

3° THE GOSPEL OF GOOD WILL
enough, nor generous enough. Christ says, "You can;
you are big enough: I will stretch your will, expand
your heart, so that every good claim will appeal to you
as something to which you will go out in generous re
sponse : giving gladly when you can do so without sacri
ficing a more intimate and urgent claim: withholding
regretfully when giving in this direction would cause
more disastrous sacrifice elsewhere."
Christ expects that universal and at the same time
reasonable benevolence of every disciple. That is his
measure of the capacity of every human heart : he
will not own as his disciple any man who is less benevo
lent. There are two premises in the benevolent appeal
as in every syllogism : a major and a minor. The major
premise of the Christian man is, "I desire all good : my
entire resources are at the service of universal Good
WiU." The minor premise of a successful appeal must
be, "This particular cause represents more good than
any other cause to which I could devote this gift."
The Christian man, the man who comes up to Christ's
expectation, has assented to the major premise once for
aU. You don't have to argue that with him in each
new case. The minor premise is always an open ques
tion on which in each case he must be specifically con
vinced. The man who is not a Christian, the man whom

CHRIST S EXPECTATION OF MEN 31
Christ has not expanded and transformed, lacks the first
premise ; so that even if you convince him of the second,
you are not by any means sure that his gift wiU follow.
It is a question of chance, emotion, pubUcity, vanity,
whether he wiU say 'Yes' or 'No.' With the Christian
you have merely to estabhsh the minor premise; and
the gift is sure to foUow if the man is a real foUower
of Christ. AU you have to do is to show him where the
most good lies : to the most good in general he is already
committed by his acceptance of Good WUl as his prin
ciple of action in response to Christ's high expectation.
In the name of Christ then the preacher says to his
congregation from the pulpit, and to individuals in
personal appeals: "You are big and generous enough
to devote aU you have to the greatest good to which it
can be put. I count on you for that : you wouldn't be
Christians if you were any smaUer or less generous.
I present this specffic cause : I can't judge for you how
it compares with other claims; how much you ought
to give. I trust you to do that justly; and whether
you give much or Uttle, anything or nothing, I shaU
feel sure that Christ is weU pleased with you, and you
are weU pleased with what you have done.
The preacher who comes to his congregation with
this great ChristUke expectation wUl get more money

32 THE GOSPEL OF GOOD WILL
than one who flatters, and wheedles, and brings pressure
of unwelcome pubUdty, or resorts to secular devices :
and he will be developing benevolence as one specific
feature of the Gospel of Good Will.
Temperance may be preached on either of three planes.
By temperance I mean self-control of all appetites and
passions. You may try to scare men into it by showing
pictures of the dmnkard's stomach ; and giving detailed
descriptions of venereal disease. That is the appeal to
prudence ; to caution ; I had almost said, to cowardice.
The man who is temperate on such grounds will be a
more comfortable man physically than the man who
recklessly gratifies his appetites and passions. But
spiritually he is not much bigger than the man of in
temperate indulgence. Indeed from some points of
view he looks smaU^r ; and the contempt in which the
ascetic is held by the crowd of jolly good fellows with
whom he refuses to run to the same excess of riot is not
without its measure of justification. From the merely
physical point of view appetite and passion in process
of gratification is a bigger, stronger thing than appetite
and passion repressed. All who have to do with young
men know that this anchor alone does not hold. We
throw it out with the rest for what it is worth. We doubt
less restrain a few weakUngs by it. But this is not the

CHRIST S EXPECTATION OF MEN 33
main reUance of a wise teacher and preacher. It is not
the method of Christ.
A second approach is little better. We may point
to the disgrace which foUows unlawful indulgence. We
may appeal to a man's desire to be respectable in the
eyes of respectable men and women. This is the mod
em equivalent of what St. Paul caUed "the law" ; the
judgment of society. Yet a man may restrain appetite
and passion for these reasons, and stUl be a very smaU
soul. He too is a coward ; afraid of the speech of people
rather than of the penalties of nature.
Jesus never condescended to that plane : and though
we cast out this anchor after the other, for real holding
power, if we are wise, we rely on something far stronger
and higher. We appeal to a bigger and better man
than the man who always asks, "What wUl people say
about me and do to me, if I am as indulgent in these
matters as I would be if I dared ? " Whether in ourselves
or in others we don't much respect that attitude ; and
we can't hope to inspire much respect for it in our
parishioners. The Christian caU for temperance is an appeal to
consider the consequences of drunkenness and licentious
ness to the wives and daughters of the poor. We do
not wish the home Ufe of the drunkard's wife and chU-

34 THE GOSPEL OF GOOD WILL
dren, for women and children dear to us. But we are
large enough to care for the home Ufe of all men, women,
and children ; and Christian temperance is such control
as through influence and example shall tend to dis
courage the blasting of homes by drink; and make
happy and decent homes for all. To that bigger, better
self that wills the good of aU whom our conduct even
remotely affects, the preacher of Christian temperance
will appeal.
The same is true of sex. I often ask a College class
how many of them would wish for their mothers and
sisters the Ufe of the prostitute? The very thought of
such a thing is horrible. How many wish it for the
sisters and daughters of somebody else? The man
who wishes something for his mother, sister, wife, daugh
ter, which he does not, to the extent of his direct and
indirect influence, wish for other men's mothers, sisters,
wives, and daughters is not a very large and noble sort
of man. "You are not so small and mean as that," the
preacher says. "You are chivalrous enough by prac
tice, precept and example to seek for all women their
dignity, their happiness, their Ufe; even though these
women are too unfortunate, or too silly, or too perverse
to cherish these -things for themselves. Expect chivalry
of men : expect a Good Will as generous and chivalrous

Christ's expectation of men 35
toward woman as is the WiU of Christ; and men like
Wright and Harry Larkcom in the play, men strongly
tempted to Ucentiousness, wiU respond to the caU to
be in this respect their better selves.
For self-control on that generous, chivalrous Chris
tian groimd is something aU men in their inmost hearts
respect and admire. Prudential seU-control, whether
of the physical or social type, the Ubertine with some
show of reason may affect to despise. But even he
knows and feels that the man who refuses for his own
passing pleasure to wreck homes, ruin girls, and doom
to misery and shame a whole class of wretched women :
— even the Ubertine knows that this man of chivalrous
self-control is a bigger, stronger, braver, better man than
himseU. Invite even him to be that man of chivalrous
self-control, and to his great surprise, perhaps, he wiU
admit in theory that you are right : and if the contact
between you and him is intimate enough and constant
enough : if you can get and keep Christ and this Chris
tian chivalry in close enough touch with his heart, his
changed conviction wiU bear fruit in a changed life.
To keep that positive picture of Christ and Christian
chivalry clear before the eyes, warm within the heart,
and compeUing behind the wiU, as what Christ and you
expect of the men to whom you speak in pubUc sermon

36 THE gospel of good will
and in private interview — that is the fine Christlike
art of preaching Christian temperance.
Here in the United States we have more of such tem
perance than is to be found anywhere else in the world :
so much that when we tell foreigners the truth about
the Christian young people in our schools and coUeges,
our Endeavor Societies and Christian Associations, they
hardly can believe us. They have not yet learned to
trust the Christian expectation which takes for granted
chivalry in men and chastity in women when once its
rational and noble basis is made clear. StiU even here
in America we have hardly developed more than one or
two per cent of the power latent in this Christian appeal
for a temperance that is rooted and grounded in the great
ness and nobleness of a Will that seeks the Good of aU ;
the injury of none.
Good Will, Ukewise, rather than the letter of any
ancient precept, must solve in each specific case the
question of peace or war. Christ does not expect of
his followers either peace or war, as such. He ex
pects Good WiU toward aU. When that Good WUl
comes to be the spirit of all men and nations, peace
will follow as surely as daylight follows sunrise. It
is the Christian's privilege and duty to have that Good
Will toward aU, to develop it in others, and to the extent

CHRIST'S EXPECTATION OF MEN 37
of his influence make it the poUcy of his nation, and
through his nation to commend it in the form of in
ternational agreements, treaties, and courts of arbitra
tion to aU the nations of the earth.
Unfortunately, this Good WiU is stiU far from being
the rule of aU individuals and of nations. As long as
some individuals and some nations are animated by
seU-wiU, and are capable of lapsing into positive ill will,
so long it may become at any time the duty of Chris
tian men and Christian nations, as an expression of their
Good WiU toward aU, to resist by force the aggressions
of seffish men and selfish nations. Such resistance is
not a violation, but an expression of Good WUl. It is
not good for the oppressed to be oppressed, nor for the
oppressor to oppress them; and the Christian man
and the Christian nation is doing a service to both
parties when he uses force to resist any injustice to him
seU, or to his nation, or to nations with which he is
identified by proximity, treaty, or other bonds of obhga
tion. If it is the duty of a Christian nation to use force,
it becomes also its duty to have a reasonable amount of
force to use. A Christian country cannot Uve up to its
obUgations to itself, to other nations with which it is aUied,
and to humanity, unless it maintains a sufficient miUtary
force to enable it to resist aggression and injustice.

38 THE GOSPEL OF GOOD WILL
Of course the possession of a ready miUtary power is
a temptation to its misuse. The fact that a country
adopts a policy of preparedness to fight increases ten
fold the obhgation to maintain a Christian sentiment
which wiU refuse to fight so long as the ends of honor
and justice can be secured by other means. The danger
of miUtarism from preparedness is real. Power of all
kinds involves serious risk. It is easier to be generous
without great wealth than with it; yet the generous
rich man can do much more good than the generous poor
man. It is easier for an emasculated man than for a
man of vigorous viriUty to control appetite and passion ;
but no one in these days advocates that easy but dis
credited device for self-control. Precisely on the same
ground, while Good Will may be easier without than
with an army and navy, Good Will that maintains an
army and navy, uses them strictly in the service of
justice, and refrains from the injustice they give power
to do, is a far greater manifestation of Good Will, and
therefore a deeper and higher Christianity.
That such Good Will is not an empty dream of the
cloister, but a growing reaUty in the minds and hearts of
Christian men the world over, is illustrated by the fol
lowing statement of Dr. Friedrich Wilhehn Forster,
Professor of Education in Munich. I quote a German

Christ's expectation of men 39
aU the more wilhngly in this connection because so many
sentiments of a contrary tenor have come from that
country. In an address to the youth of Germany on
the present war, Dr. Forster says :
" Hate disorganizes, love disciplines. Fill yourselves
with deepest sympathy for aU who suffer in war, whose
hearts are crushed, whose bodies are broken, whose
homes are burned. To indulge unbridled antipathies
is not in harmony with that great discipline of soul by
which alone we can win the day. England needs Ger
many, and Germany needs England. England has
given us invaluable higher points of view for the treat
ment of labor questions and social work. She has taught
our revolutionary spirits to moderate our party passions.
Let us always remember this, and in that remembrance
grasp again for the future the proffered hand. It is for
that better England we are fighting when we do all we
can to humble and tame thoroughly and for its own good
that lower England that is now in power. The national
principle has had a disastrous destmctive effect on
world civilization. A nation destroys itself, annihilates
the whole sum of ci\dUzation, if these national unities do
not see that a wider phase must foUow — the reestabUsh-
ment of true cooperation between the different races. In
the union of races will the universal Christ be bom in us."

40 the gospel of good will
An Enghshman, John Oman, in his "The War and
its Issues" teaches the same lesson. "We can have no
part in any gospel of hate, as if at the present time the
Germans were mere fiends in human shape. We may
have to recognise that they have adopted a cause for
which they must suffer, but we should do so in sorrow,
as a judge who must condemn, yet who would be no
judge did he condemn with a Ught heart or in the heat
of passion. Even more than towards others, we must
exercise the judgment of charity towards the enemy,
recognising that we are sure to hear of the evil and not
the good, and allowing for the possible bias of our own
hearts. And while we know it is vain to say " Peace "
when there is no peace, or set up any other standard
of peace except what will endure, we would not have a
war pursued beyond that necessary point, and would
have no share in infficting a ruin which was merely
vindictive. We will not imagine that much conquest
and Uttle conciUation can destroy Germany and save
Britain. We should recognise that a peace to be abid
ing must be estabhshed in righteousness and a sense of
mutual benefit and Good Will."
The same basis aUke of just peace and righteous war
is set forth by FeUx Adier in his "The World Crisis
and its Meaning." "We have dwelt too long upon the

CHRIST S EXPECTATION OF MEN 4I
cosmopolitan ideal of the Ukeness subsisting underneath
the differences that distinguish men from one another.
We must insist as we never yet have done on respect
for the differences themselves, on the right of men and
nations to be unlike ourselves, on our obhgation not
only to tolerate but to welcome the differences, recog
nizing their fruitful interdependence and seeking to
achieve their eventual harmony. This is the new con
ception of human brotherhood without which war and
the preparations for war wiU not cease. There must be
created throughout the world, not the beUef in an indi-
viduaUstic cosmopoUtan brotherhood such as the peace
movement has hitherto advocated, but a deep sense of
the worth of the different types of civilization, and the
need of each to be complemented by the rest.
"Thus national humiUty, compatible with proper
confidence in a national destiny, is the keynote of inter
national ethics. Not the pride of any people, in its
poor conceit esteeming itself the torch-bearer or the
model for aU the rest ; but the humiUty of each people^
the consciousness of defect, is the fundamental condi
tion of human peace and progress. In the last analysis
there must be a bond of high and pure self-interest to
tie the nations together. That highest and purest
seU-interest is interest in the development of each

42 THE GOSPEL OF GOOD WILL
nation's own national personality, as conditioned by
and accompUshed through its beneficent influence in
multiplying the variety and beauty of the psychic types
among mankind. By patient effort, by a more pene
trating ethical teaching, and by the wit and msdom
to create institutions and instrumentaUties suitable to
foster the better traits, we may work for, if we shall not
Uve to see, the time when the angeUc song shaU be ful
filled, of peace among men because they shall have
learned to take towards one another the essential inward
attitude of Good WiU."
Christ's expectation is neither war on any provoca
tion, nor peace at any price ; but Good WiU, expressed
through peace where peace is justly possible ; expressed
through war where war is inevitable. Rightly and
broadly understood Christ does not forbid participation
in war, or preparedness for war. To quote again John
Oman on this point: "So long as reUgion means a
greater sense of social responsibiUty, no man can be
governed by a mere negative ruUng from any quarter."
The preacher's duty about preparedness for and
participation in war is not to tell his people precisely
how many officers and men, battleships and sub
marines, we shall have; nor even when war shall and
shaU not be declared. It is to make sure that the spirit

Christ's expectation of men 43
in which we prepare for and declare both war and peace
shaU be one of Good WiU toward aU the nations con
cerned. Good WiU requires such measure of preparedness
as wiU defend us against aggression, fulfil our obUga
tions to our neighbors, maintain our rights in treaties,
and contribute to the justice and peace of the world
an influence commensurate with our numbers, our
wealth, and our inteUigence. Less is folly; more is
crime. That the preacher of the Gospel of Good WiU
should proclaim; leaving to statesmen the determina
tion of precisely what is that measure of preparedness.
The Christian attitude toward war is happily expressed
in the epitaph proposed for Rupert Brooke and Roland
Poulter : " They went to war in the cause of peace and
died without hate that love might Uve."
Perhaps some one wiU ask "What rewards are given,
here or hereafter, for responding to so high an expecta
tion, and Uving so great a Ufe ? " It is its own reward :
and to look for extraneous recompense is to miss it
altogether. Unless Christ, and the Christlike Spirit
in our feUow-men, appeal to us as the Ufe we supremely
admire and desire, we can have no part or lot in it.
Christ and his Good WiU refuse to take second place
as means to happiness here or heaven hereafter. Who-

44 THE GOSPEL OF GOOD WILL
ever attempts to put rewards first and Christ and
his expectation second, whether for himself in practice,
or for others in preaching, behttles and beUes the whole
Gospel of Good Will; and so, missing the Christian
Ufe, as a matter of course misses the "rewards" he is
so eager to secure. He that loveth rewards more than
Christ is not worthy of him ; and being unworthy of him
is incapable of appropriating the blessings he confers.
StiU, while it is impossible to get rewards by seeking
to discount them as something separate from Christ
and his Spirit of Good WiU, certain benefits and bless
ings come with this Ufe as by-products, which the
preacher has a right to couple with his presentation of
the Gospel of Good WiU.
Breadth of heart, as John Galsworthy caUs it, is the
first and greatest. He who rises to Christ's expecta
tion becomes thereby one in sympathy and affection
with all whom his Ufe touches, and all whom his sym
pathy and prayer can reach. He grows great with
something of the greatness of the Father whose Good
Will to all men and all nations he shares and serves.
He becomes one with Christ in an intimate and blessed
feUowship of aim and endeavor, service and sacrifice;
so that he is never alone or companionless : but in what
ever he undertakes feels the supporting presence, the

Christ's expectation of men 45
steadying purpose of the Great Master who comes across
the seas and the centuries to take up his abode in the
heart of every faithful foUower.
He enters into a profound and tender communion
with a company of men and women, larger or smaUer
according to the scope and range of his life, who share
his purpose, and whose purpose he shares ; so that each
looks upon the other as an incarnation of Christ's Spirit
of Good WiU ; and each is loved and cherished by the
others on this high and holy plane.
This communion and feUowship of the Spirit of mutual
Good WiU toward each other and toward all is so much
deeper, sweeter, stronger, richer than ties of propinquity,
pafision, profit or pleasure, that those who have once
found it recognize it as the pearl of great price for the
sake of which aU other goods like wealth, honor, leisure,
amusement, so far as they may conffict with it, are
eagerly given in exchange.

II
falling SHORT OF GOOD WILL: THE MEANNESS
OF SIN
"The devil takes sweet shapes when he tells lies." John
Maseheld, The Widow in the Bye Street, p. 218.
Our text is taken from our most effective modem
preacher of the exceeding sinfulness of sin, its meanness
and cruelty and wantonness. If he dwells chiefly on
sexual sin it is because there the apparent good offered
is most aUuring and intense; while the resulting evil
is most cruel and heartbreaking.
This contemporary EngUsh poet, both in the rough
experiences of his Ufe, and the coarse frankness of his
language, has shown himself to be Uke Jesus in at least
one particular — his genuine friendship for pubUcans
and sinners. Above most modem writers he has the
art to turn sin inside out; and in place of the brave,
gay pleasures for which it is sought, show the unspeak
able misery and woe it inevitably brings to those who
have to pay its bitter penalty. As Dickens showed
46

FALLING short OF GOOD WILL 47
Steerforth the seducer in the Ught of the grief of the
Peggotty household, John Masefield shows sexual sin
against the background of the betrayed woman's shame ;
or the misled boy's broken-hearted mother.
For a straight lesson to the libertine there is nothing
better than Masefield's lines in "The Everlasting
Mercy." O young men, pray to be kept whole
From bringing down a weaker soul.
Your minute's joy so meet in doin'
May be the woman's door to ruin ;
The door to wandering up and down,
A painted whore at half a crown.
The bright mind fouled, the beauty gay
All eaten out and fallen away.
By dnmken days and weary tramps
From pub to pub by city lamps
Till men despise the game they started,
Till health and beauty are departed.
And in a slum the reeking hag
Mumbles a crust with toothy jag.
Or gets a river's help to end
The life too wrecked for man to mend.
A more elaborate and artistic treatment of the evil
woman is found in "The Widow in the Bye Street."
There the cruelty of leading an innocent boy astray
is revealed in terms of the humble but happy home the
wanton woman destroyed for the widowed mother.

48 THE GOSPEL OF GOOD WILL
The story is about the fall of the boy through the wiles
of the evU woman : but the title is "The Widow in the
Bye Street" ; and the reader is made to see each move,
not as the mere outward acts of the principal actors ;
but as it cuts into the flesh and eats into the heart of
the poor widow-mother. That is where you must look
to discover the real sinfulness of sin. Without this
background of mother love and domestic joy, the foUy
of the boy, the sin of the woman, could not be seen as
the cruel and utterly despicable things they are.
The story opens with a picture of this poor widow
in her home struggUng to buy bread for the son who was
all her Ufe's deUght.
Down Bye Street, in a little Shropshire town,
There lived a widow with her only son :
She had no wealth nor title to renown,
Nor any joyous hours, never one.
She rose from ragged mattress before sun
And stitched all day untU her eyes were red.
And had to stitch because her man was dead.
Sometimes she fell asleep, she stitched so hard,
Letting the linen fall upon the floor ;
And hungry cats would steal in from the yard,
And mangy chickens pecked about the door,
Craning their necks so ragged and so sore
To search the room for bread crumbs, or for mouse.
But they got nothing in the widow's house.

FALLING SHORT OF GOOD WILL 49
Mostly she made her bread by hemming shrouds
For one rich undertaker in the High Street,
Who used to pray that folks might die in crowds
And that their friends might pay to let them lie sweet ;
And when one died the widow in the Bye Street
Stitched night and day to give the worm his dole.
The dead were better dressed than that poor soul.
Her little son was all her life's delight.
For in his little features she could find
A glimpse of that dead husband out of sight.
Where out of sight is never out of mind.
And so she stitched till she was nearly blind.
Or till the tallow candle end was done.
To get a living for her little son.
Her love for him being such she would not rest.
It was a want which ate her out and in,
Another himger in her withered breast
Pressing her woman's bones against the skin.
To make him plump she starved her body thin.
And he, he ate the food, and never knew.
He laughed and played as little children do.
When there was httle sickness in the place
She took what God would send, and what God sent
Never brought any color to her face
Nor life into her footsteps when she went.
Going, she trembled always withered and bent.
For all went to her son, always the same.
He was first served whatever blessing came.
£

so THE GOSPEL OF GOOD WILL
Sometimes she wandered out to gather sticks,
For it was bitter cold there when it snowed.
And she stole hay out of the farmer's ricks
For bands to wrap her feet in while she sewed.
And when her feet were warm and the grate glowed
She hugged her little son, her heart's desire,
With "Jimmy, ain't it snug beside the fire?"
So years went on tUl Jimmy was a lad
And went to work as poor lads have to do.
And then the widow's loving heart was glad
To know that aU the pains she had gone through,
And aU the years of putting on the screw,
Down to the sharpest turn a mortal can.
Had borne their fruit, and made her chUd a man.
He got a job at working on the line,
Tipping the earth down, troUey after truck,
From dayHght tUl the evening, wet or fine.
With arms all red from waUowing in the muck,
And spitting, as the trolley tipped, for luck.
And singing "Binger" as he swung the pick.
Because the red blood ran in him so quick.
So there was bacon then at night, for supper
In Bye Street there, where he and mother stay ;
And boots they had, not leaky in the upper,
And room rent ready on the settling day ;
And beer for poor old mother, worn and grey.
And fire in frost ; and in the widow's eyes
It seemed the Lord had made earth paradise.

FALLING SHORT OF GOOD WILL 51
And there they sat of evenings after dark
Singing their songs of "Binger," he and she,
Her poor old cackle made the mongrels bark
And "You sing Binger, mother," carols he;
"By crimes, but that's a good song, that her be :"
And then they slept there in the room they shared,
And aU the time fate had his end prepared.
That is the backgroimd. For the story thrown on
that background I must refer you to the book itself.
A loose woman,
A copper coin for any man to spend
meets the boy at a country fair, leads him astray
through posing as virtuous and unhappy, and appealing
to his pity and his passion. He spends his money on
trinkets for her :
Joy of her beauty ran in him so hot.
Old trembhng mother by him was forgot.
He loses his job ; is used as a tool to bring another lover
back to his mistress : finaUy kiUs the other lover and is
sentenced to be hung. AU the sad tale is so told that
the poor pleasures of the strumpet and the boy are seen
and felt in terms of the heartache and anguish of the
mother, "crjdng herseU blind" ; sorry for her own want
and misery, but more sorry for the poor boy's shame

52 THE GOSPEL OF GOOD WILL
and delusion. She tells him what true love is ; and tries
to show him that this is counterfeit.
"I know a woman's portion when she loves.
It's hers to give, my darling, not to take ;
It isn't lockets, dear, nor pairs of gloves.
It isn't marriage beUs nor wedding cake.
It's up and cook, although the beUy ache ;
And bear the chUd, and up and work again,
And count a sick man's grumble worth the pain.
WiU she do this, and fifty times as much?"
J. "No. I don't ask her."
M. "No. I warrant, no.
She's one to get a yoimg fool in her clutch,
And you're a fool to let her trap you so.
She love you ? She ? O Jimmy, let her go ;
I was so happy, dear, before she came,
And now I'm going to the grave in shame.
I bore you, Jimmy, in this very room.
For fifteen years I got you aU you had.
You were my little son, made in my womb.
Left all to me, for God had took your dad.
You were a good son, doing aU I bade,
UntU this strumpet came from God knows where,
And now you lie, and I am in despair."
Before his death the boy wakes up with disgust
At finding a beloved woman light.
And aU her precious beauty dirty dust,
A tinsel-varnished gUded over lust.

FALLING SHORT OF GOOD WILL 53
When the mother comes and takes a room to be near
him in prison he asks her,
"Where did you get the money for the room?
And how are you living, mother ; how'U you Uve?"
"It's what I'd saved to put me in the tomb,
I'U want no tomb but what the parish give."
"Mother, I Ued to you that time, O forgive,
I brought home half my wages, half I spent.
And you went short that week to pay the rent.
"I went to see'r, I spent my money on her.
And you who bore me paid the cost in pain.
You went without to buy the clothes upon her :
A hat, a locket, and a sUver chain.
O mother dear, if aU might be again.
Only from last October, you and me ;
O mother dear, how different it would be.
"We were so happy in the room together,
Singing at 'Binger-Bopper,' weren't us, just?
And going a-hopping in the summer weather.
And aU the hedges covered white with dust.
And blackberries, and that, and traveUer's trust.
I thought her wronged, and true, and sweet, and wise.
The devU takes sweet shapes when he teUs lies.
"Mother, my dear, wUl you forgive your son?"
"God knows I do, Jim, I forgive you, dear ;
You didn't know, and coiUdn't, what you done.

54 THE GOSPEL OF GOOD WILL
God pity all poor people suffering here.
And may his mercy shine upon us clear.
And may we have His Holy Word for mark,
To lead us to His Kingdom through the dark."
Then at the end — the end save for the poor mother's
going crazy after his execution — comes the mother's
great soUloquy and prayer: one of the profoundest
spiritual passages in contemporary Uterature.
" Red helpless little things wiU come to birth,
And hear the whistles going down the Une,
And grow up strong and go about the earth.
And have much happier times than yours and mine ;
And some day one of them wUl get a sign.
And talk to folk, and put an end to sin.
And then God's blessed kingdom wiU begin.
" God dropped a spark down into everyone,
And if we find and fan it to a blaze
It'U spring up and glow, Uke — Uke the sun,
And light the wandering out of stony ways.
God warms his hands at man's heart when he prays,
And light of prayer is spreading heart to heart;
It'U Ught aU where now it Ughts a part.
" And God who gave His mercies takes His mercies,
And God who gives beginning gives the end.
I dread my death ; but it's the end of curses,
A rest for broken things too broke to mend.

FALLING SHORT OF GOOD WILL 55
O Captain Christ, our blessed Lord and Friend,
We are two wandered sinners in the mire.
Bum our dead hearts with love out of Thy fire.
" And when thy death comes. Master, let us bear it
As of Thy wiU, however hard to go ;
Thy cross is infinite for us to share it.
Thy help is infinite for us to know ;
And when the long trumpets of the Judgment blow
May our poor souls be glad and meet agen.
And rest in Thee. Say 'Amen, ' Jim." "Amen. "
From this widowed mother's prayer one rises with a
solenm sense of the cruel cost of sin ; and pity for the
poor innocent sufferer whose love compels her to pay
for short-Uved seffish pleasure in Ufelong loving pain;
bearing, as she says, her share of Christ's infinite cross.
Not every preacher can be a Uterary artist ; but we
aU can use the artist's work to show that pain of iimo-
cent and guilty alike is ever the ugly other side of
the smooth and glossy surface of sin. To do that is to
make men hate it, and lead them to repent.
With the passing of the arbitrary God, laying down
mles and regulations for his own delectation; doing
each particular act as a special favor or disfavor to the
individual immediately concerned, sin in the old sense,
as a highly imprudent defiance of such a God, is pass-

56 THE GOSPEL OF GOOD WILL
ing too. Indeed, if that be sin, the sinner on such
terms appeals to us as rather admirable and heroic.
There is enough of the old Adam in most red-blooded
males between the ages of fifteen and forty to shake
the fist of defiance in the face of such a God, and leave
his rules and regulations to be observed by such "plas
ter saints" as regard "safety first" as the supreme
spiritual grace. The Gospel of Good Will, however,
gives us an altogether different view of sin ; showing it
not as a dash of bravado which evokes our admiration;
but as a taint of meanness which we pity and condemn.
Bacteria and the animals seek their meat from God
wherever they can find it : and if the body of an ani
mal, or the body of a man, offers the most attractive
and available food, they take it without scruple or
hesitation; without maUce and without remorse.
They seek their own good; and fail to seek the good
of their victims. Yet their action, evil as it is from
the point of view of their victim, is not sin. In its
ethical aspect sin is the choice of a lesser in preference
to a greater good; and the penalty is the loss of that
greater specific good which the preferred lesser good
displaces. In its reUgious aspect sin is the choice of
some Uttle specific good in preference to the greatest
good of all — fellowship in Good WiU with the Father,

FALLING SHORT OF GOOD WILL 57
with Christ, and with Christian men and women : and
the reUgious penalty for sin is the loss of that feUow
ship. To fail at one point in reUgion is to fail altogether.
Good WUl is one and all-inclusive : and deliberately to
fall short of it at one point is to faU short of it altogether.
We cannot take part of it and leave part of it, as a
superficial ethics penrnts us to do. Like an egg, re
Ugious character and relationship is either wholly good
or wholly bad. It cannot be part good and part bad.
A single cherished sin shuts one completely out of real
feUowship with God, and Christ, and Christian men.
A person, and a relation to a person, can't be spUt.
We are either whoUy for or wholly against Good WiU.
That is why reUgion is infinitely more searching and
exacting than ethics. Customs, laws, pubUc opinion
can be divided, and the man who Uves by these may
be part good and part bad : generous and a drunkard,
genial and a Ubertine, tmthful and a brute. Good WUl
claims everything or nothing. The various ethical
losses and the one unescapable reUgious loss will become
clearer as we consider specific sins.
Men faU into intemperance partly through physical
craving for exhilaration ; partly through mental uneasi
ness and a desire to throw off care and anxiety ; mainly
through an impulse of good feUowship and conviviahty

58 THE GOSPEL OF GOOD WILL
— a desire to share physical exhilaration and mental
relaxation in congenial company. All these things are
so far good : they are the premiums intemperance
carries with it. If these things stood alone, and no
losses were charged on the opposite page of the ledger,
intemperance would be not sin but an unmixed good;
and every man who didn't drink and gorge would be a
sinner and a fool.
Over against these little goods gained, however,
stand greater goods lost : — seU-control, employment,
reputation, health, livelihood for himself and his family.
These greater goods displaced measure the folly, the
iniquity, the meanness of the sin of intemperance.
The preacher's problem is to appreciate these little
goods for which the glutton gorges, the drunkard drinks,
and the drug victim takes his "one more shot";
through such generous and fair appreciation to come into
sjonpathetic relations with the intemperate man; and
then to make him feel how insignificant they all are in
comparison to the steady nerves, the strong wiU, the
regular business, the happy famUy, the comfortable
home he is allowing them to displace. If the intem
perate man can be made to see that, he will see that
intemperance is not the brave, smart, genial, generous
thing it seems under the bright Ughts of the club or bar-

FALLING SHORT OF GOOD WILL 59
room; but the cowardly, stupid, weak, mean thing
that it is. When he sees that and is thoroughly ashamed
of himseU, he is in a mood to beUeve you when you teU
him that no man who does such a mean and cruel thing
can have part or lot in God's Good .WiU which is work
ing in the world to make it kind, happy and whole
some : no comradeship with Christ who came to make
that Good WUl plain and winsome : no feUowship with
the great and goodly company of men and women
who have Good WiU as the spirit of their Uves. Not
untU, on the basis of a hearty appreciation of the Uttle
good for the sake of which he drinks or overeats, or
takes drugs, we have made him feel the misery and
meanness of the losses he infficts on himself and others :
— not untU then have we preached the whole of the
sane and searching Gospel of Jesus Christ to that in
temperate man.
Licentiousness has its roots in passions implanted in
man for good. Nature does not aUow any generation
to be more than one remove from their normal inten
sity. Keen pleasures, physical, aesthetic and social,
are attached as premiums to the fulfilment of their
functions. What wonder that youth seizes eagerly
and recklessly on these offered goods. Unless one enters
sympatheticaUy into the force and worth of aU the good

6o THE GOSPEL OF GOOD WILL
there is in sensuous pleasure, he will not be in a posi
tion to preach to young men the fearful losses that are
charged up against the Ubertine. For the penalties
are tremendous. By long, slow, sacrificial stmggle,
by fearful social ostracism infficted on women who are
either the authors or the victims of sexual sin, the race
has built up the pure home; its most beneficent and
beautiful institution. To the extent of his abiUty
the Ubertine tears that laboriously reared structure
down, and deprives some unfortunate woman, or a
whole class of such women, of their birthright of love,
loyalty, respect and protection in a pure and happy
home. Whoever for a Uttle passing pleasure can ruin
human happiness ; break the hearts of grieving parents ;
doom to desolation and probable disease innocent and
guilty aUke, is mean and contemptible. He is un
doing civiUzation's most costly and beneficent work.
Reared himself in a pure home ; desiring it for his own
sisters and daughters; he is seeking to make a mean
exception in his own favor to the way he desires other
men to treat them. Such conduct, however strongly
urged to it by forces which Nature has found essential
to the perpetuation of the race, marks a man as
altogether contrary to God's Good WUl; incompatible
with the character of Christ; antithetic to that Spirit

FALLING SHORT OF GOOD WILL 6 1
of Good WiU which binds all pure, brave men and women
together in Christian feUowship.
The preacher has not preached the Gospel to good
purpose unless his community as a whole, and every
individual in it, has been brought to look on Ucentious
ness, not indeed without inteUigent sympathy for the
mighty forces that drive and drag men and women
into it, but with such a sense of the essential meanness
of any man or woman who condescends to buy per
sonal pleasure at such a fearful price in social deteriora
tion and human degradation, as shaU make them treat
it, whether in others or in themselves or in their chU
dren, as a loathsome, cruel, dastardly disgrace.
GambUng is another of the DevU's sweet-shaped Ues.
It comes disguised as a form of Good WiU. We love
excitement, uncertainty, risk: and a few dimes or dol
lars add these elements to what would otherwise be a
duU and tame affair. When both parties can afford
to lose, a Uttle bet adds zest to the contest or game.
To refuse seems churUsh and timid ; to make the wager
seems generous and brave.
Yet there is a faUacy in this phrase "can afford to
lose." Either the loss makes a difference or it doesn't.
If it does, it involves an unsocial attitude. If it doesn't,
then it is useless ; and might as weU be omitted.

62 THE GOSPEL OF GOOD WILL
The tendency and example of gambling even on a
small scale, for social good-fellowship, lends encourage
ment to gambUng on a more serious scale; involving
grievous hardship to the loser, and loss of reUance for
gains on productive industry to both winner and loser.
The man of Good WiU, if he thinks his way through to
the consequences and influences that flow from gambUng,
wiU refuse to have anything to do with it. If much is
evil, as all admit, the tendency and influence of even a
Uttle cannot be good.
Speculation in its unadulterated form is gambling,
and begets the gambler's anti-social attitude. The
direction of capital into sound and useful channels of
production is honest and honorable, an expression of
the capitaUst's Good Will. But that involves expert
knowledge, which in turn involves keen mental labor.
The shrewd investor is, whether intentionally or not,
a pubUc benefactor. He puts capital at the disposal of
enterprises that effectively serve real needs; and with
holds capital from those that are doomed to fail. So
long as the present economic order lasts the capitaUst
has as important a function as the laborer.
When, however, one merely "takes a flier"; bets on
the strength of rumor, tip, or guesswork that some
thing of whose management, resources, prospects, and

FALLING SHORT OF GOOD WILL 63
processes he knows next to nothing wiU go up or down ;
he is contributing nothing. If in the long run he gains
(which is very unUkely), he is getting something out
of society he doesn't deserve and hasn't earned. If
in the long run he loses (as in ninety-nine cases out of a
hundred he will), he gets precisely what he deserves.
Worse, however, than the money lost is the loss of
reUance on regular industry ; the impatience with slow,
sure earnings; the precarious financial status of his
family ; the irresponsible, unsocial, and ultimately anti
social attitude toward the world, which the habit of
speculation entails. We cannot rely for strenuous
social service, and costly sacrifice of time and motiey,
on any man who is intent on getting rich quick by the
rise and fall of securities to the management and study
of which he brings no intimate knowledge. Just in
proportion as the speculative habit grows, will in
dustry, domestic security, and social service dwindle
and decUne.
Laziness is native to us aU. Leisure, loafing, is deUght
ful ; and the love of it nature has put into us abundantly
as a means of self-preservation. The good-natured,
care-free loafer appeals to us. As compared to the
fuming, fretting busybody, who is forever on the rack
of exertion, there is a good deal to be said for him ; as

64 THE GOSPEL OF GOOD WILL
Stevenson has shown in his " Apology for Idlers." Yet
on the other side of the account we find poverty; if
the man have no inherited or otherwise gratuitous
wealth ; and even if he has, we find the shirking of
services which his fellows and society need. With so
much that needs to be done in the home, the school,
the state, charity, reform, science, art, Uterature, the
man or woman who retires at night with nothing use
ful accompUshed is a pauper and a parasite : unworthy
to be called a servant and son of Good WiU ; unworthy
of the name of Christian; unworthy of the feUowship
of earnest and arduous Christian men and women.
Not until all the idlers, rich or poor, are heartily
ashamed of themselves, and everybody in the com
munity looks on the sin of idleness as disgraceful, has
the Gospel been rightly preached.
FrivoUty has its roots in a hereditary love of excite
ment. Our ancestors Uved on the perilous edge of
Ufe; were compelled to be alert to protect themselves
against wild beasts and hostile tribes, to find game for
food, and pasture for their flocks and herds. Cards
and dancing, the "movies" and the theater, the trolley
and the automobile, place artificial excitement and un
necessary motion within the reach of us all. And
many there be, especially of women, who go in at these

FALLING SHORT OF GOOD WILL 65
open doors of opportunity for frivolous dissipation.
There is good in it all. It is better to be excited than
to be depressed; it is better to be on the move than
to sit stiU and mope. But when there is so much suffer
ing to be reUeved; so much knowledge to be acquired
and diffused; so much wrong to be righted; so much
sympathy needed; it is a burning shame that at the
end of the day, the week, the month, the season, any
man or any woman should have to show as good ac
compUshed only so many luncheons and dinners eaten ;
so many cards shuffled; so many miles traveUed; so
many plays or pictures seen; so many dances and
parties attended. As incidental diversions; as dessert
after the roast beef of usefulness and the salad of help
fulness, these amusements have their important place.
It is a great mistake to overlook the good they each and
all contain, or to condemn or prohibit specffic amuse
ments. But to give up to them the whole or any con
siderable proportion of one's Ufe, is to withdraw from
the ranks of the useful and serviceable ; to fall short of
Good WiU; to lose touch with Christ; and to miss
altogether the fellowship in service which binds tme
Christians together in the spirit of active Good WiU.
The Gospel has not been preached as it should be untU
every one within hearing has been made thoroughly and

66 THE GOSPEL OF GOOD WILL
heartily ashamed of indulging for themselves or tolerat
ing for their children a Ufe of meaningless excitement,
with its inevitable cost and counterpart of strength and
steadiness undeveloped, duties undone, services shirked,
and opportunities thrown away.
Unkindness saves a great deal of effort. It is easier
to snap and snarl; to upbraid and find fault; to be
cross and hateful ; than to take the trouble to appreciate
the feelings of others and control speech and conduct
with a view to causing as Uttle pain and as much pleas
ure as a just consideration of mutual claims permits.
Wherever a sad heart can be made happy or a wrong
will set right, there is an open door into Good Will:
and whoever, from unimaginative laziness and hard
heartedness refuses to enter it, or turns his back upon
it, shuts himself out from that kindUness which is the
heart of God, the soul of Christ, and the Spirit in which
all true Christians Uve and love.
Jealousy, envy, fill a Uttle soul fuU of its own im
portance. If it could have this premium of being
puffed up, and pay no corresponding penalty, then
these qualities would be virtues; petty virtues to be
sure, but not the pitiful sins they are. The penalty is
ineAdtable : a soul full of self has no room for eager
interest in other things and generous devotion to other

FALLING SHORT OF GOOD WILL 67
persons ; no chance to share the Good Will which ranks
others at least on an equaUty with ourselves. So long
as we are shut in with our own envy and jealousy, we
are automatically and hermeticaUy excluded from the
Christian feUowship.
Censoriousness, likewise, is a cheap and easy device
for securing the sense of self-exaltation. To call another
man stingy, unless it be in sorrow and with a view to his
reformation, imphes that I am generous by contrast.
To point out with glee the impurity of another gives
me a false sense of the purity of my own contrasted
heart. When I denounce the hypocrite, except in pity
and desire for his conversion, I cannot help drawing,
and hoping others will draw, the inference that I by
contrast am sincere. But to pay for these specious
emotional gains, I lose the sympathy I ought to feel for
others, as weU as the modest sense of my own short
comings. In judging others I condemn myself as guilty
of having a soul just big enough to take in the evil, but
not big enough to take in the good, in other men and
women. Into such a soul the great-hearted Father,
the compassionate Christ, the Spirit of Good WiU by
no possibility can come and take up their abode.
Conceit and pride are closely akin to censoriousness.
They sweU out one's vanity ; and give the semblance of

68 THE GOSPEL OF GOOD WILL
greatness to the soul that harbors them. But the proud
heart is so hollow ; the conceited soul is so empty ; that
it is a fearful price one has to pay for indulging in these
expensive spiritual sedatives. Not to the proud and
conceited; but to the meek and the poor in spirit is
assured the blessedness of Christian feUowship.
Cowardice is good so far as it saves one's skin ; but
it becomes detestable when it costs the repudiation of
one's convictions ; the failure to stand up for unpopular
reforms; the refusal to risk Ufe for country. The
shame that is heaped upon the coward is the measure
of the worth of the interests he aUows to go unprotected
and unserved in order to save and protect himself.
Obviously no coward can share Good WiU with the Christ
who suffered crucifixion rather than fail to bear witness
to the truth the Father gave him to see and serve.
Treachery is even worse than cowardice ; for cowardice
is merely saving oneself from general risks and dangers.
Treachery is the betrayal of some special cause with
which we are intimately identified; the benefits and
fellowship of which we have enjoyed ; and for the loyal
support of which we have given some expUcit or tacit
pledge. To betray such a cause, or the person who
represents it, as Judas did Jesus for thirty pieces of
silver, is almost the lowest depth of meanness into which

FALLING SHORT OF GOOD WILL 69
sin can bring a man. To be sure even here some good
is sought and gained : the thirty silver pieces have
their normal purchasing power even in the hands of the
traitor : but all that they can buy is so insignificant in
comparison with the honor lost by treachery, that their
value in comparison is negUgible ; and treachery stands
out as almost wholly and inexcusably mean. No traitor
can have a place in the Kingdom of which the Father's
Good Will is the rule; Christ's sacrifice the supreme
inspiration ; and the spirit of loyalty and mutual devo
tion the very breath of Ufe.
The good the traitor seeks ; his office, or position, or
bribe money, however insignificant and contemptible,
is at least substantial. The hypocrite gets nothing but
the favorable opinion of those whom he deceives ; and
even that favorable opinion is given not to what he is,
but to what he pretends to be. The hypocrite parts
company with aU feaUty.
Hypocrites are of two kinds : those who pretend to
be better than they are; who were the more common
in New Testament times ; and those who pretend to be
worse than they are; who are the more common,
especially among young people, at the present day.
Whatever the form, the essence of hypocrisy is the same
— an entire absence of genuineness — the posing as

70 THE GOSPEL OF GOOD WILL
something one is not. Obviously Good Will, as it Uves
in the Father, as it flashes out in Christ's scorn of the
Scribes and Pharisees, as it dwells in the hearts of all
genuine Christian men and women, is infinitely removed
from the posing of the hypocrite. Meanness, smallness,
the selUng of the birthright for a mess of pottage, —
which is the essence of all sin, — can go no farther down
than this ; that one ceases reaUy to be himself and be
comes merely an impression — false at that — imposed
on the minds of others.
L3dng, too, has the double aspect common to all sin.
In its meaner forms it is a device for shirking responsi
biUty, escaping criticism, defrauding customer or credi
tor, and springs from the innocent instinct of social
self-preservation. In its higher forms, as used by cul
tivated people, it is a generous desire to be more enter
taining than a plain statement of the case will warrant ;
to deck out a situation in colors contributed by the
narrator's "happy artistry." Many of the most charm
ing women in the world, some of the world's most
famous men, especially those of the miUtary and sports
man types, are half-unconsciously addicted to lying as
the most natural way of making themselves and their
experiences interesting.
On the other hand, lying of aU kinds tends to break

FALLING SHORT OF GOOD. WILL 7 1
down confidence between man and man ; and, by crying
"wolf" when there is no wolf, to invite disaster when
the real wolf appears. The har refuses to dwell in the
same world of mutual understanding with his feUows;
he shuts them out of his Uttle Ufe, and in so doing shuts
himseU out of theirs. People learn to distrust him,
and in distrusting him to distrust human nature. Lying
is inteUectual highway robbery; and its penalty is
mental soUtary confinement.
SteaUng has the same two aspects that are the com
mon marks of sin. A man wants something which
belongs to another. He wants it very badly. He is
poor, and the man who has it is so rich that he would
never miss it. Or the chance to steal is so general and
indirect that the man from whom he steals wiU not
even know that anything has been taken from him.
This is the case in the more prevalent forms of steaUng
to-day; the steaUng that is carried on by respectable
citizens and honored church members in every branch
of industry, commerce, and poUtics. I want to support
my family a Uttle better, or give my son a more expen
sive education, or maintain my daughter in a wealthy
social circle. I cannot do these things if I confine my-
seU to producing goods or rendering services which I
offer to the world at their current market value. But I

72 THE GOSPEL OF GOOD WILL
can do these things very easily if I organize a corpora
tion and take, as unfortunately the laws of certain states
allow me to take, a large block of the stock for com
paratively worthless property or insignificant services.
I can do these things if, as director of a railroad, I use
my power as the representative of the stockholders and
the trustee of the pubhc to get portions of the road
built by a construction company in which I have an
interest; and then, as a member of the constmction
company, sell to the railroad in which I am a director
the constructed road at several thousand doUars a mile
more than its construction cost. I can do these things
for my wife and children if, holding a majority of stock
in a corporation, I seU it to parties who wiU use the
controlUng interest thus acquired, to make the stock of
the minority stockholders, comparatively worthless. I
can do these things if, as owner of a controlUng interest,
I use the power it gives me to vote exorbitant salaries
to myself and my friends, or to withhold dividends and
pile up a surplus until the poorer stockholders are com
peUed to seU for less than it would be worth if the busi
ness were fairly managed.
I can do these things if I buy things which I am un
able to pay for ; if I use my pohtical influence and posi
tion to secure franchises, favors, exemptions, which will

FALLING SHORT OF GOOD WILL 73
aUow me to make profit out of the pubhc loss. These
and countless similar forms of steaUng all have at their
core the innocent and laudable desire to make money,
gain power, secure position for myself, my family, and
my friends. AU that is praiseworthy. The presence
of this ambition is an indication of many personal,
domestic, and social virtues. We cannot withhold a
certain admiration and affection from thieves of this
type, whom we meet in business, in society, at the club,
and even at church.
On the other hand, when we realize how ruthlessly
they strip the hard-working man of the savings of a
hfetime ; how they impoverish the widow and orphan ;
how every honest workingman in the community has to
work harder and Uve poorer to make up for his share
of the general loss that corresponds to their dishonest
gains, we despise the methods by which these men have
gained their wealth.
Murder is a widely prevalent form of sin to-day.
In saying this, I do not refer to the rapidly increasing
number of cases of violence and bloodshed. Alarming
as that is, it is but an insignfficant fraction of the total
murder that goes on in our modern Christian civiliza
tion. As Professor Ross has pointed out in his "Sin
and Society," the modern assassin "wears immaculate

74 THE GOSPEL OF GOOD WILL
Unen, carries a silk hat and a hghted cigar, sins with a
cahn countenance and a serene soul, leagues or months
from the evil he causes. Upon his gentlemanly presence
the eventual blood and tears do not intrude themselves.
This is why good, kindly men let the wheels of com
merce and of industry redden and redden, rather than
pare or lose their dividends. This is why our railroads
yearly injure one employee in twenty-six, and we look
in vain for that promised ' day of the Lord ' that ' will
make a man more precious than fine gold.' Our iniquity
is wireless, and we know not whose withers are wrung
by it. The purveyor of spurious hfe-preservers need
not be a Cain. The owner of rotten tenement houses,
whose 'pull' enables him to ignore the orders of the
health department, foredooms babies, it is true, but for
all that he is no Herod. The mob lynches the red-
handed slayer, when it ought to keep a gallows Haman-
high for the venal mine-inspector, the seUer of infected-
milk, the maintainer of a fire-trap theatre."
The murderers we meet in every walk of life to-day,
members of every club or church we join, present in
evening dress at almost every dinner or party, like the
thieves previously considered, are simply the men who
want big dividends with which to maintain their famihes
in luxury, and do not inquire too curiously how many

FALLING SHORT OF GOOD WILL 75
human Uves they needlessly shorten to increase those
dividends, or how many human heads they cut off with
their coupons.
Statistics of a year's accidents to workingmen in
Allegheny Coimty, in which Pittsburg is located, pub
hshed in the Nation of March 18, 1909, show that
526 men were kiUed in that county by industrial acci
dents in the twelve months from July i, 1906, to June
30, 1907. In addition 2000 were seriously injured, of
whom 500 were so crippled as to be discharged from
the hospitals permanent wrecks. WhUe the speed and
pressure of the work render a large number of these acci
dents unavoidable, in a group of cases investigated 35
per cent were attributable to the employers' negUgence ;
in other words, the employers preferred to commit that
amount of murder rather than pay the sUght cost of
life-saving precautions and devices.
In Bangor, Maine, a family moved into a tenement
which had previously been occupied by a patient sick
with tuberculosis. The landlord neither informed the
incoming tenant of the fact, nor had the house disin
fected. The child of the family died of tuberculosis in
consequence. When asked why he did not have the
house disinfected, the landlord excused himself on the
ground that he could not afford the ten doUars, more or

76 THE GOSPEL OF GOOD WILL
less, which it would cost. Murder for ten dollars is a
depth of depravity to which most bandits would scorn
to condescend.
The rookery landlord and the jerry-builder, the adul
terator and the maker and vendor of deleterious patent
medicines, the quack doctor and charlatan "healer,"
the purveyor of poUuted water and infected milk, the
man who fails to fence dangerous machinery and provide
safety couplers for his cars, the owners of unsanitary
tenements and fire-trap theatres, the men who over
work children, and employ women on conditions fatal
to either health or character, — these murderers, num
bered by hundreds, and whose victims are counted by
tens of thousands, are the ones who do the wholesale
human slaughter of to-day. There are a hundred times
as many men guilty of murder through commercial com-
pUcity in the United States to-day as there were five
hundred years ago, when the bow and arrow and the
tomahawk were the weapons employed. In so far as
preventable disease and calamity exist in our communi
ties, we all are sharers in responsibiUty for the murders
their permitted continuance entails.
What shall we do about it ? What has Good Will to
say ? We must call it by its plain hard name of murder
every chance we get. We must make the men who are

FALLING SHORT OF GOOD WILL 77
giulty feel themselves to be the murderers they are.
We must make their practices so odious, that every
decent man wiU be ashamed to have a hand in them.
The great demand of the hour is ethical insight; to
point out in precise terms the meanness and cruelty and
misery-producing power of specffic sins. If the pro
moter of dishonest business schemes could see the priva
tion in country homes, where the hard earnings of years
of toU are swept away by the floods of water with which
he has dUuted the stock they purchased in good faith ;
if the Ucentious man could see the years of agony and
degradation, released at last by squahd and ignominious
death, which the victims of his passing pleasure must
drag out in consequence of what he and men Uke him
have made of them; if the inconsiderate husband, the
mercUess employer, the ghb scandalmonger, the corrupt
legislator, the reckless speculator, could be made to see
just what their conduct means in want and woe and
Ungering pain and premature death to their innocent
and helpless victims, they would speedUy repent and
mend their ways.
Sin in aU its forms ; the sinner in aU his disguises ; is
fooUsh, mean, contemptible ; utterly and irreconcUably
opposed to and estranged from Good WiU, Christ,
and the Spirit in Christian men. To make that fact so

78 THE GOSPEL OF GOOD WILL
plain that the wayfaring man cannot fail to see it, and
feel it, and take it to heart, is the second task of the
preacher : second only to the first task of making men
see and beUeve in Christ's great expectation of entire
Good WiU. Good WiU is the primary fact; for untU
that is seen and felt you cannot make men see and feel
by contrast the meanness and disgrace of falUng short
of it. The best you can do is to conjure up some fright
ful image of punishment in the hereafter. That fright-
fulness in God we no longer fear ; any more than we
respect it in men who adopt it as a miUtary poUcy.
God is Ught and in him is no darkness at all. His WUl
is altogether, always, and toward everybody good.
Christ revealed that goodness; Christian men and
women reproduce it ; and the really dreadful penalty of
sin, in addition to the specific goods forfeited by it, is
the unworthiness of fellowship with God, with Christ,
and with Christian men which cherished sin entails.
To make that fearful loss, that dreadful penalty felt as
the supreme wretchedness it is ; and so drive men to
escape from it in penitence, confession, and conversion,
is the second task of the preacher. Not the cheap and
discredited terror of problematical vengeful torment in
the hereafter ; but the loss of fellowship with God and
Christ and aU who have the Spirit of Good WiU — this

FALLING SHORT OF GOOD WILL 79
is the weapon of the true Christian minister against the
ever present hydra-headed monster sin. To wield that
weapon effectively is doubtless much harder than to
brandish the old red battle-axe of an arbitrary damna
tion ; and requires of the minister more Christlike gifts
of mind and heart. Already we see rising among us a
ministry that shaU be able to make men loath, hate and
repent of sin because they see and feel the meanness
and hideousness of it as contrasted with Good WiU to
others and to aU which Christ and Christian men reveal,
and which it is their supreme privilege to serve and
share.

Ill
RESTORATION TO GOOD WILL: REPENTANCE AND
FORGIVENESS
"I have put myself on trial in the court of conscience and a
verdict has been rendered of 'guUty' — guUty of having Uved
for many years of my Ufe indifferent to and ignorant of what was
going on behind these walls. I want to see for myself exactly
what your life is like, not as viewed from the outside looking in,
but from the inside looking out. For somehow, deep down, I
have the feeUng that after I have reaUy lived among you, marched
in your lines, shared your food, gone to the same ceUs at night, and
in the morning looked out at the pieces of God's sunlight through
the same iron bars — that then, and not until then, can I feel the
knowledge which wUl break down the barriers between my soul
and the souls of my brothers." Thomas Mott Osborne. Within
Prison Walls, pp. i6 and i8.
My text is taken from the speech to the inmates of
the New York State Prison at Auburn by the chairman
of the Commission on Prison Reform appointed by the
Governor, who was about to serve a week's imprison
ment with them. At the conclusion of the speech from
which the text is taken the inmates asked about him
80

RESTORATION TO GOOD WILL 8 1
the question that was asked about Jesus, "What manner
of man is this?"
Another speech made by Mr. Osborne September 25,
19 1 5, in reply to the critics of his administration as
Warden of Sing Sing, wiU serve as our morning lesson.
Whatever- we may think about this or that method he
has employed, we can't fail to detect in this speech the
tme Christian ring of a costly Good WiU for the
prisoners. "In all earnestness I say to you that Sing Sing could
stand my death, but Sing Sing could not stand my re
moval. I love my home and chUdren as you do. They
are far away while I am at work down there in Sing
Sing. I'm doing my bit. Can you afford to let me
go home? (Loud shouts of "No.") It's more impor
tant to you and to the State than to me. I can afford
to go home to those I love and end my days in the spot
I love. But the State cannot afford to let me go —
yet. "I don't expect to stay there long; I don't expect to
Uve long. A man can't stand it — can't stand the
responsibiUty of control over the destinies of so many
of his feUow-men, for I'm Czar of Sing Sing. I feel the
strain and I want to go home. But I won't go home until
I find a man to take my place and to carry on the work

82 THE GOSPEL OF GOOD WILL
I have tried to start. I am proud of it, but the real
credit belongs to the boys behind the bars, for no one
can save them ; they must save themselves.
"Men who are sent to Sing Sing are no longer trying
to escape the reputation of having been in Sing Sing.
They advertise the fact. A young man the other day
advertised for a job, and in the advertisement said he
had just come from Sing Sing. It's my job to find out
how Sing Sing can be turned from a curse into a bless
ing, and I pray your help.
"Now, I have been pictured as a sentimentaUst.
That is not true. I am no worshipper of sentiment,
but I am a devotee of common sense. I have no sym
pathy with crime, nor have I any sympathy -with the
criminal. But I have a feUow-feeUng. I repeat, I have
no sympathy with the criminal, and no soft-hearted
man has any business deaUng with crime or criminals.
"I have, as I see it, just two duties to the State.
One is to keep my charges in Sing Sing, and the other is
to see that they become capable and desirous of leading
useful Uves when they get out. Under the old system
no wonder they came out brutes. Now, do you want
these men, who are lea-ving Sing Sing at the rate of
fifteen hundred a year, to go out -vindictive, ready to get
their revenge for the hell they have been through; or

RESTORATION TO GOOD WILL 83
do you want them to go out feeUng that the scale has
been balanced; that they have paid and are square
¦with the world and not ashamed of ha-ving paid ? There
is no choice. A man who feels right -with the world is a
better citizen than the man who wants to get even.
Life and property are safer.
"You have aU heard a lot about escapes from Sing
Sing. I'U teU you the truth. Since December there
have been three escapes. That's less than there ever
was before in that time. Why, people talk about
escapes from Sing Sing as if it were a new invention.
They have always been escaping from Sing Sing.
"Let me correct another impression. There is no
traffic in 'dope' at Sing Sing. There are plenty of
ways to get it; there always were plenty of ways to
get it in Sing Sing. Why don't they use it. Because
they know it is best not to ; they know that the Mutual
WeUare League -wiU lose its pri-vUeges if the members
use drugs. It is no reUgious or moral motive back of
it ; it is selfishness. But it works. The whole system
of responsibihty works because it is human nature to
rise to responsibiUty.
"I am asked, Where is the punishment? I reply,
I am not a beUever in mere punishment that has no end
in view. Brutality never made a better man. Punish-

84 THE GOSPEL OF GOOD WILL
ment? When you send a man to prison, when you take
his Uberty away, you have already infficted the most
terrible punishment you can inffict. It isn't the ma
terial discomforts that make a prison. I have suffered
more physical discomforts in camp than I have in
Auburn prison. Do they want to get rid of me and
have a return to the old brutaUty? To keep a man in
a cell and make him take drugs to forget — that is not
only brutahty, that is blasphemy. When you take
away the right of speech, God's most precious gift,
you make a man a brute.
"But, men and women, here is an experiment of
immense importance to the whole ci-vilized world — it
is a determination of the question. Can democracy deal
¦with the prison problem? It is not so much a problem
of ha^ving men safe in prison ; it is a problem of keeping
them safe after they get out."
Here we have the stuff Christian forgiveness is made
of — sacrifice of ease, comfort, home, and shortening of
life : no sympathy with crime or the criminal as such :
fellow-feeUng for the man who has been a criminal : a
desire and a plan for his restoration to employment and
the Good Will of the Christian community: firm pro
tection of society ¦with no brutaUty in the treatment of
the wrong-doer: the transformation of the prisoners

RESTORATION TO GOOD ¦WILL 85
from ¦vindictive foes of society, to its disciplined and
weU-disposed servants.
Mr. Osborne has been persecuted and maUgned as
Jesus was, and every reformer has been and wiU be.
But what is re-viUng, persecution and false accusation,
compared to ha^ving a convict say of one, as a con^vict
in Sing Sing said to Mr. Shuster, as reported in the
Independent for July 19, 1915.
" I tell you Tom Osborne has the right idea, and he's
carrying it out wonderfuUy. He is making the State
prison what it ought to be — a place not for the sup
pression of aU that is human in us, but a place for the
making of good citizens to go back to society. Under
the old system, if you weren't a criminal before you
entered Sing Sing, they made one of you before you
went out. Now it's just reversed. If there is any
thing ¦wrong with you when you come in, they take it
out of you before you leave. And they do it, not by
brute force, but by fair play and common sense."
After making aU necessary deduction for this con-
-vict's optimism, the mere fact that he expresses himseU
in this cordial way shows that he at least, if not every
con-vict, is responding to Christian treatment with
genuine appreciation and heart-felt gratitude.
To condemn sin is easy. It comes natural to the

86 THE GOSPEL OF GOOD WILL
censoriousness of our hard unregenerate hearts. To
condemn sin ¦with a sjonpathetic appreciation of the
genuine goods for the sake of which men are drawn into
it, is less easy and more rare. Yet, as we have seen,
this is what every preacher who would be a power for
good in a community must do. A still harder task,
however, awaits preacher and layman alike. Ha^ving
condemned the sin ; we must in^vite the sinner to repent
ance with fuU assurance of the forgiveness of his sins by
God, by Christ, and by ourselves and our fellows, so far
as we are sharers ¦with Christ in the Father's Good WiU.
Repentance begins in a man as soon as he sees, feels
and confesses how large the goods lost are in compari
son to the little goods his sin has gained. The prodigal
son thinks first of the food in the father's house ; later
of the father and his forgiveness. Yet repentance is
not complete and permanent until the penitent has some
sense of Good Will toward him, either in his fellow-man,
or Christ, or the Father, and some assurance of being
taken back into a fellowship in which he is looked on
not ¦with condemnation for the sin he has committed,
but ¦with favor in -view of his repudiation of it. It is
only as it is thrown onto the background of Good WiU
that sin is felt as not merely the loss of this or that
specific good and therefore f oUy ; but as the failure to

RESTORATION TO GOOD WILL 87
come up to the best in personal worth and relationship,
and therefore needing repentance. Repentance and
offered forgiveness must go hand in hand. A man can
be sorry he is in a scrape, and ¦wish he were weU out of
it : a man can confess that he is a fool and lament the
greater goods he has lost : but he can't repent until he
beUeves and feels Good WiU welcoming him, mean and
contemptible as he has been, into its noble feUowship
and service.
Christianity is the good news that no sin is too heinous
to be forgiven pro^vided the one who has committed it
repents. For proof it points first to Christ praying for
his murderers, "Father, forgive them, for they know
not what they do." He appealed to his Father's Good
WiU, knowing that it could not withhold forgiveness
from any penitent. He exempUfied it in his o^wn atti
tude. "Oh Jerusalem, Jerusalem, which kiUeth the
prophets, and stoneth them that are sent unto her : how
often would I have gathered thy children together, even
as a hen gathereth her chickens under her wings, and
ye would not!" What is more to the point, Christ
expects his foUowers to be so filled ¦with the Spirit of
Good WUl that untU seventy times seven they wiU for
give repented sin and restore to favor and friendly
intercourse the repentant sinner.

88 THE GOSPEL OF GOOD WILL
Hence our ¦wilUngness to forgive serves a double pur
pose. It is the proof of God's forgiveness of our short
comings : for Good Will in God cannot be less and lower
than Good Will in ourselves. It is at the same time
the best e^vidence of our fellowship ¦with the Father
and ¦with Christ: for forgiveness is the hardest task
Good Will has to face; and if we are equal to
that until seventy times seven: if, in other words,
wiUingness to forgive unto the uttermost is our per
manent attitude, then we share Good Will in its most
¦vital and exacting expression. It thus becomes the
preacher's pri^vilege to assure every man who has done
wrong of complete forgiveness ; by the Father and
Christ as the witness of the Father : and also by aU
true Christians who share the Father's Good WiU and
have the ChristUke Spirit. A man who would not for
give the worst wrong, even if done directiy against
himself, or against those dear to him, when satisfied
that the wrong-doer was truly penitent, would be out
of Good Will; no son of the Father; no brother of
Christ; no sharer of the Christian Spirit. A Christ
who did not so forgive would be no sa-vior of the world ;
no -witness to Good Will. A God who would not forgive
at the first sign of genuine penitence would be no God
of Good WiU, but a De-vil; meriting not the worship

RESTORATION TO GOOD WILL 89
and praise but the scorn and contempt of Christlike
men. Forgiveness of the repentant wrong-doer is so
essential an attribute of God, so fundamental a quaUty
of the Christlike Spirit, that God could not be God;
Christ could not be Christ ; the Christian could not be
a Christian without it.
Are we Christians then? Can we rise to this high
calling? In my brief pastorate I found that the hardest
task I had to undertake was not to convert sinners,
which is comparatively easy if you are deaUng -with the
grosser types of sin, but to induce the Christian people
of the Church to welcome into ¦vital feUowship and
cordial social recognition the reformed drunkard and
the repentant woman who had gone astray. Unless
the preacher succeeds in developing the forgi^ving spirit
in his people: not the forgi-ving spirit in general in
church on Sunday; but the forgi-ving spirit toward in-
di-vidual offenders who have directly or indirectly
injured indi-viduals ; the Christian Church is only a
heathen body in a Christian dress; and preaching is
only a parrot-like repetition of platitudes. The -vital
Christian preacher toward each repented sin, then, has
a double task : to assure the offender that God forgives
him and to bring himseU and his feUow-Christians into
the forgi^ving spirit toward him.

90 THE GOSPEL OF GOOD ¦WILL
The preaching of Christianity, then, ¦with reference
to drunkenness and the drunkard, should be that any
man who has been guilty of this sin; and who has
come to see and feel how contrary it is to Good
WiU ; who is sincerely sorry for the cruel wrong it has
done ; and who puts it from him in sorrow and loath
ing; is as welcome a child of the Father as the tem
perate man who never went astray; is a brother of
Jesus Christ; and entitled to as kindly and courteous
a reception by Christian people as the hoUest saint.
Can you then greet ¦with cordial Christian friendUness
the man who has led your son into dissipation and dis
grace? Suffering as you do the sorrow and shame his
sin has brought to you and those dear to you, can you
still forgive him when he repents? If you can, God's
Good Will is in you ; Christ is with you ; of such as
you are the Kingdom of Heaven. If you can't you have
yet to learn the first rudiments of Christian U-ving.
Can you forgive the man who has led your sister or
daughter astray; fiUing her Ufe ¦with bitterness and
shame, and your heart and home with sorrow and
humiUation? Can you restore to your friendship a
man or woman who has bought their selfish sensual
pleasure at such a tremendous cost of pain and misery
to you and yours, on e^vidence that he too shares the

RESTORATION TO GOOD ¦WILL 9 1
pain and misery he has caused, and loathes himself for
ha^ving done it ? If you can, you are in Good WiU. If
you couldn't or wouldn't, you are not a Christian, not
in Good WUl toward that repentant offender; but a
heathen breathing out evU against one who, however
evU he has been, is now repentant of e^vil and seeking
good : and therefore is in his actual present attitude
and intent a nobler man, a purer woman, than you
with your hard and unforgi^ving heart toward him on
account of his repented past.
Toward the lazy, shiftiess, inefficient, incompetent
employee ; who is sorry for the waste and loss and in
jury his incompetence has caused ; can you be apprecia
tive, friendly, cordial, kindly? I don't ask. Can you
take him back and retain him in your employ? Some
times that is right, and sometimes it is not. Forgive
ness does not always involve restoration to pre^vious
status. A railroad superintendent cannot rightly take
back a careless switchman, however penitent; for he
owes more to the thousands of passengers than to the
single switchman. A theological seminary president
cannot rightiy retain a Ustless professor, however sorry
he may be for his shortcomings ; for it owes more to its
hundreds of students, and the tens of thousands in their
future congregations than it does to that one uninspir-

92 THE GOSPEL OF GOOD ¦WILL
ing teacher and his dependent family. But the super
intendent of the railroad, the president of the Seminary
can, and if a Christian must, feel a personal kindUness
for the man he is compelled by official duty to discharge.
Whether he retain him if he can ; whether he discharge
him if he must, the employer if he ¦will himself remain
son, brother, sharer in Good Will, must retain or
discharge him, if he is truly sorry for his inefficiency,
with something of the same sorrow and suffering which
the repentant employee feels. Vicarious suffering; the
innocent for the guilty; was not enacted once for aU
some nineteen centuries ago. It is the law of Christian
U-ving in every -vital relation of Ufe, Uke that of em
ployer and employee, yesterday, to-day and forever.
Toward the frivolous young man or woman, if he or
she comes to a sense of his or her wicked worthlessness,
and is sorry for it and ashamed of it ; we may have to
be officially hard: if, for instance, we happen to be
school principals or coUege presidents with inteUectual
standards to maintain : but if we are Christians, if we
Uve in Good WiU, we are bound to have kind hearts,
good wishes and a forbearing spirit; and as far as our
personal feeUngs toward them go, give them as cordial
an appreciation and as sympathetic a treatment as we
have for their more dihgent brothers and sisters who

RESTORATION TO GOOD WILL 93
through the whole trying eleven hours bear the burden
and heat of scholastic requirement.
A man has slandered us: injured our standing with
persons for whom we care : and subjected us to dis-
tmst, criticism, defeat and injury. Later, too late to
undo the harm, he comes to us and says he is sorry.
Can we feel toward him the kindhness one child of God
should feel for another? If we are sharers ¦with Christ
and our feUow-Christians in Good WiU we can. And if
we can't then whUe we may be no worse than our slan
derer was when he slandered us : we are harder, meaner,
more unkind and cruel than he is now. He is now in
Good WiU ; and we are by our o^wn fault out of it. He
is in the Heaven of God's favor; Christ's grace; the
Christian feUowship. We are in the heU of hard, un-
forgi-ving hate.
A dishonest promoter, with glo-wing prospectus, forged
testimonials, false hopes of large di^vidends secures the
hard earnings and sa-vings of a hfetime: Uves luxu
riously on the salary he votes to himself or the profits
he unjustiy appropriates : and when the crash comes
leaves us penniless in old age. Hundreds of such
tragedies are happening every day. Ordinarily the
swindler of this type is too remote, too impersonal,
for his ¦victims to know personaUy. But suppose we

94 THE GOSPEL OF GOOD WILL
do know him; and know that he is truly sorry; not
merely for the prison sentence he receives, but for the
privation he has caused us. We probably should not
feel called upon to invest any further sa-vings in his
enterprises. But if we are Christians we should will
him no more harm than the protection of society against
similar s-windlers requires him to suffer. And as soon
as that object is accomphshed, if con^vinced of his
penitence attested by works meet for repentance, we
should favor his release on parole, or even his complete
pardon. Other^wise in the sight of God, measured by
our participation in Good WiU, we are and shall be,
if not worse than he was, worse than he is and means
to be.
An avaricious employer coins money out of the Ufe-
blood of our boy or girl ; and by compelhng him or her
to overwork in unsanitary surroundings, causes disease
and premature death. Just for a few more dollars he
murders our dear one. For, if not ours by birth, if we
are in Good WiU all boys and girls are ours by the
adoption of sympathy. And tens of thousands of them
are being slain every year by the avarice of greedy
employers and murderous conditions of employment.
When he sees and confesses the murder he has
committed, repents, and abandons his miserly and

RESTORATION TO GOOD WILL 95
murderous habits of employment, can we forgive him,
and count him among those whom common devotion
to Good WiU makes friends ? If not, we are not Chris
tians. If we can, we have learned the lesson and re
produced the meaning of the cross of Christ.
Some one has been inconsiderate, haughty, exclusive,
superciUous to us, or to those we love ; causing bitter
pain and grief. If he repents, can we overcome our
resentment, and ¦wish for him fuU measure of the happi
ness he has cruelly refused to give to us and ours ? The
answer to that question wiU show whether in our social
relations we are Christians, or mere heathen still.
Another has been jealous of our standing, our talents,
our wealth, and tried his best to pull us down. After
ward, seeing the injury he has done, he is sorry, and
tries to make amends. Can we give him our favor, our
influence, our support as heartily as if he had always
rejoiced in our good fortune ? We can if we have Good
WiU, as Christ has it ; as hosts, of our fellow Christians
have it.
Another has worried the Ufe out of us by perpetual
nagging, fault-finding, complaining and uncaUed-for
criticism. Seeing how weary and disheartened he has
made us, he repents, and begins to try to see some good
amid the obvious bad in us. Can we welcome him

96 THE GOSPEL OF GOOD ¦WILL
back to our friendship ? That will show whether Good
Will is really in us, or our profession of Christianity is
an empty form.
A man has annoyed us by his intolerable conceit,
until we can hardly endure the sight of him. He comes
to see how silly and petty it all is, and is heartily ashamed
of himself. Are we as ready ¦with our welcome to the
new man as we were with our abomination of the old?
We shall be, if we are Christians ; and share ¦with Christ
and all true Christians God's Good Will.
A coward betrays us; a traitor gives away a cause
for which we have labored long and hard. When they
see the injury they have done they feel like Judas ready
to go hang themselves. Are we ¦wilUng, so far as justice
to our cause permits, to take them back into our friend
ship and favor? If Christ be in us, if we are ¦with him
in Good Will, we shall ; if not, we shall not.
Finally if a hypocrite, whom we have detested as
utterly hollow-hearted and unreal, confesses and re
nounces the loathsome sin, can we give him another
chance? This is perhaps the hardest test of all: for
we can't help suspecting that his repentance is only one
more pose ; and we don't Uke the idea of being fooled
by him. If we do give him our confidence, our fellows
wiU smile and caU us "easy." Yet that is a risk Good

RESTORATION TO GOOD ¦WILL 97
WiU caUs us to run whenever not mere words but works
meet for repentance are in e^vidence. It is better that
we should be deceived in an honest attempt to forgive
one who was and stiU is a hj^ocrite, than that we should
refuse forgiveness to one who merely has been a h}T)o-
crite ; is sorry for it ; and is resolved henceforth to be
a sincere man.
The forgiveness of sin is not something done once for
aU in ancient history, or eternal in the heavens ; but
it is something we all are caUed upon to do every day,
and the spirit of which we need to have with us and in
us aU the time. To keep that spirit aUve in himself
and his people; to pronounce unchristian every man
and every act whereby forgiveness and its appropri
ate expression are withheld, is one of the preacher's
hardest tasks; and one which if successfully accom
pUshed is the clearest e^vidence of a successful and
faithful ministry. For the man or community that
has the forgi-ving spirit is in Good WiU. While one
who fails to forgive in this personal costly way is out
of it altogether.
The question -wiU arise in the minds of those famil
iar with traditional -views. What has the Cross of
Christ to do with the forgiveness of sin? If God were
a jealous, arbitrary being ; a stickler for his own offended

98 THE GOSPEL OF GOOD WILL
dignity and the majesty of his law, we can see how the
death of an innocent -victim might be necessary to
buy him off : just as behevers in a personal de-vil (who
by the way is not so very different from such a God)
thought a ransom to him necessary. Undoubtedly in
St. Paul's attempts by Rabbinical reasoning to explain
Christ's death in terms of the Hebrew sacrificial system
there are passages which lend themselves to such inter
pretation. If that is the way you think and feel about
God, and Christ's sacrifice, undoubtedly you can sup
port it by "proof texts" from the Bible. On the other
hand, if you think of God as the Fatherly Good WiU to
all his children: most tender to those who have gone
farthest astray; and most eager to welcome the prodi
gal's return (a -view for which there are far more "proof
texts"), the idea that such Good Will to men needed
any ransom or appeasement of wrath is monstrous and
absurd. All forgiveness, as we have seen, involves
sacrifice of merely indi-vidual feeUngs, and power to rise
above them to a point of -view high and large enough to
include the offender's welfare. If Jesus had not been
equal to that; if he had not stood ready to pay the
full measure of such devotion to the real welfare of an
e-vil and hostile world, he would not have revealed God's
Good WUl : he would have f aUen below what the best

RESTORATION TO GOOD WILL 99
Christian men and women have attained. In that deep
and real sense Christ bore the burden of the world's
iniquity : the chastisement of our peace was upon him :
and with his stripes we are healed. He did in a tj^ical
historic situation, on a large world scale, what every
one of his foUowers is repeatedly called upon to do : —
he rose above his indi-vidual pleasure and preference to a
universal devotion to the good of aU whom his action
could affect : and he paid -with his hfe the cost of such
devotion. If Good Will were not thus self-sacrificing,
seU-transcending ; if Christ had not revealed it in
agony and blood; if countless Christian men and
women did not share this sacrificial attitude and bear
their portion of this cross, sin would be unforgiven
and unforgivable; the sinner who had faUen would
be irrevocably doomed; and his restoration to divine
and human favor would be impossible. In that sense
Christ had to suffer for our salvation: but in the
same way every Christian has to suffer for the for
giveness and restoration of those who wrong him and
those dear to him, and in ¦wronging them wrong the
world. Christ's cross is not unique but typical : Cal
vary is not local but cosmic : sacrffice is not temporal
but eternal. The lamb was slain from the foundation
of the world. Only he who dies to self can Uve to God's

100 THE GOSPEL OF GOOD WILL
Good WiU, and restore wrong-doers to their forfeited
place in that Good Will.
As the basis of forgiveness, sacrifice is necessary : not
in an external, forensic, or merchandising sense ; but in
the intimate, personal sense of including others, however
undeser^ving they may have been, in the Good WiU
which one shares toward them with God. So under
stood, the preacher may and should freely use the suffer
ings of Christ as the strongest appeal to Christians to
be forgiving ; and to wrong-doers to beUeve that God's
Good Will forgives them the instant they repent.
For Christ's sacrifice is so clear and compelhng : so
individual and so universal: so enshrined in Uterature
and art, emotion and conception; that it reveals the
forgi^ving Good WiU of God a thousandfold more
effectively than the fragmentary, scattered sacrifices of
his followers ; obscured as these are by famiharity, im
perfection, and entanglement with sordid details.
The preacher then will preach Christ and him crucified
as the assurance of the forgiveness of sins. But it wiU
be a cross borne in the heart of the Father as weU as
the Son: a cross of which each faithful and forgi^ving
follower bears his part.
Good WiU, conditioned by the structure of the uni
verse and the freedom of man, seeks for each and all

RESTORATION TO GOOD WILL lOI
the greatest good these conditions permit. When a
man does wrong. Good Will resists the wrong action in
the interest of those who are wronged by it ; and also
in the interest of the wrong-doer. For it is good for the
transgressor to find his way made hard. When he turns
from it and repents. Good WiU instantly accepts him as
potentiaUy its servant. To go on identifying the wrong
doer ¦with the wrong he has repudiated would be not
only brutal but stupid. It is not merely contrary to
Good WiU; it is contradictory to the facts. The re
pentant wrong-doer is right : and if God did not recog
nize it he would be unreasonable : if recognizing it he
did not forgive he would be unrighteous. Forgiveness
is not a special favor, exceptional, gratuitous. When a
wrong-doer has repented it is the only decent thing to do.
A man who would not forgive another man who repented
the wrong he had done him would be an inhuman brute.
A God who would not forgive a man who repented the
wrong he had done, would be a de^vil. Christ has re
vealed the reasonableness and righteousness of forgive
ness so clearly and beautifuUy that whoever faUs below
it ceases to be di^vine and human ; and becomes brutal
and fiendish.
The fact that so much of our theology presents a God
who is reluctant to forgive, and forgives only by special

I02 THE GOSPEL OF GOOD -WILL
arrangement, shows how far we are from ha-ving incor
porated into it the disposition and insight of Jesus. As
Jesus taught us, the fact that "we ourselves forgive
every one that is indebted to us" (Luke xi. 4), is sure
proof that a God who is not inferior to us cannot do less
than forgive us our sins. Refusal or hesitation to do so
is unmistakable e-vidence of the uneUminated brutaUty
of the God or man who fails to forgive.
Forgiveness is the most distinctive note Christ brought
to the world ; and explains why he was so insistent on
repentance. For until the wrong-doer repents it is
neither rational nor righteous to forgive him. To for
give the unrepentant, or, in Mr. Osborne's words, to sym
pathize with the criminal as criminal, is to enter into
compUcity -with his wrong-doing. Only on the basis of
stern condemnation for the dehberate and unrepentant
wrong-doer is forgiveness consistent with moral and
spiritual integrity. Cherished and unrepented sin, as
we saw, shuts the sinner entirely out of feUowship with
Good Will. That truth must be firmly held and un
compromisingly proclaimed. Then -with equal confi
dence the complementary truth must be added: that
not by special arrangement, or forensic dickering, but
as the essential expression of the intrinsic nature of Good
Will, each and every sin is forgiven, the worst wrong-

RESTORATION TO GOOD -WILL 103
doer is restored to the favor of God, of Christ, and of aU
Christian men, the instant he sincerely repents the
wrong that he has done. As sure as sin shuts out the
sinner ; so sure sincere penitence brings forgiveness and
the welcome to the Father's house of the returning prod
igal. We are aU prodigals : sacrificing over and over
again, until seventy times seven, the greater and the
greatest to the Uttle and the less; but as often as we
repent, even unto seventy times seven, we are assured
of the forgiveness and feUowship of God, of Christ, and
aU men who have the Christian Spirit. This is the best
part of the good news the preacher of the Gospel of
Good WiU is commissioned to preach.
He has, however, more to do than merely to preach
it. He must bring himself and his people to practice it.
Forgiveness is kindness toward a person who has been
doing something which we abhor. It is personal Good
WiU shining through intense disapproval. It is close
and friendly contact ¦with a person whose act and atti
tude we shrink from and antagonize. It is not natural,
and therefore rare. When it occurs it is supernatural
and indicates the presence in the heart of him who^ for
gives, of something superhuman, di^vine. That some
thing is Good Will in its most costly, sacrificial form.
Who is the agent of forgiveness? In the deepest

I04 THE GOSPEL OF GOOD WILL
sense, of course, God, and God alone, can forgive sins.
That, however, is only another way of saying what was
said above, that forgiveness is an act of supernatural,
di-vine love. For God is Good WiU ; and whatever can
be done only in Good Will, is done in God and through
God. In another sense, equaUy profound, Christ is the one
through whom all sins are forgiven. For Christ is the
historic representative, accepted as such by an ever in
creasing proportion of the race, of that self-sacrificing,
outgoing love which holds dear and sacred every human
soul, however depraved. Since Christ means that, and
without that forgiveness is impossible, we rightly regard
him as the Forgiver and Sa-viour of all who have sinned.
There is no other door into the sheepfold. Other foun
dation can no man lay than that is laid, which is Jesus
Christ. All this, however, may be accepted either in a dry,
dead, traditional sense, or in a fresh, -vital, world-con
quering sense. Of late the church, for the most part,
has accepted it in the dry, dead, unfruitful sense. The
church that takes it in this sense is doomed. The
preachers that preach it are offering their diminishing
congregations a gospel of mere words.
The agents of God's forgiveness are indi-vidual Chris-

RESTORATION TO GOOD WILL 105
tian men and women. The real church is the com
pany of those who have God's forgi^ving love in their
hearts, and bestow it on their feUow men. Wherever
one such soul forgives and loves another, however un
worthy that other be, there the kingdom of God comes
and spreads. Whoever forgives others has the indis
pensable experience within him by which to interpret
the reported and transmitted forgiveness of God in
Jesus Christ. To those who lack that experience in
themselves, or lack some human friend to act as its
interpreter to them, forgiveness, however eloquently
reported in book or sermon, remains a sealed message,
an untranslated and untranslatable cipher. Forgive
ness is a personal relation, and requires for its fuU and
adequate expression two parties, both human, sharing
together the condemnation of whatever has been wrong
in either; bearing toward each other mutual respect,
and mutual affection. Until God's forgiveness is thus
incarnated, until Christ's forgiveness is thus repro
duced in the specffic situation where it is needed, toward
the particular indi^vidual who has done the wrong, it
remains something up in the clouds, back in ancient
history. It is not a ¦vital, flesh-and-blood reaUty, doing
its redeeming, transforming work in the midst of breath
ing, erring, repenting men and women, in the homes.

Io6 THE GOSPEL OF GOOD WILL
and factories, and farms, and stores, and offices, and
prisons of the actual modem world.
If we are to help save the world, we must not merely
report forgiveness as a fact in eternity, or as an event in
past time. We must not merely symbolize Christ's
sacrificial love upon the altar, or announce it from the
pulpit : we must act it out ; we must be the agents of it.
For though it is true that one may learn of Christ's
forgiveness from sermon or Bible, even then it is experi
ence of forgiveness by a human father, mother, teacher,
or friend, which gives the hearer or reader the power
to interpret in real terms the reported or recorded for
giveness of Christ.
Real forgiveness, genuine salvation, requires that
some one who has the love of Christ for men in his heart
shall come close to the indi^vidual who has done wrong,
touch him at the sensitive point of his particular wrong
doing ¦with mingled kindness for him and condemnation
for his sin, and ¦win him to share ¦with the one who loves
him, and with God, their common condemnation of the
wrong which he has done. Whoever makes such lo^ving
forgiveness the principle and spirit of his life, thereby
enters and abides in the kingdom of God, and the body
of Christ. Wherever one such soul forgives and loves
another who has done wrong, there the kingdom of God

RESTORATION TO GOOD ¦WILL IO7
comes, there the church of Christ extends and spreads.
AU who have that experience, have the experience
wherewith to assure themselves that the reported for
giveness of God in Jesus Christ includes and appUes
to them; and to all whom, with the insight of love,
they lovingly forgive.

rv
GOOD WILL IN SECULAR VOCATIONS: SERVICE
"AU business should be done so that the advantage is distrib
uted. Business success should mean much more than the enrich
ment of an indi'vidual. It should mean that the community is
enriched." William H. Baldwin, Jr., in An American Citizen
by John Graham Brooks, pp. 282-283.
These are the words of a brilUantly successful rail
road president. Our lesson ¦will be a series of brief
selections from his biography, showing the attitude
towards business this successful railroad president mam-
tained. Before describing this attitude as an ideal for
all vocations it is well for us to recognize that in one
man at least, in the most intricate and deUcate of all
vocations, that of railroading, this attitude, here in the
United States in the twentieth century, has been a fact,
and a successful fact.
"There was never a moment when, in the deeper, wider
currents of his mind, he was not moved by impulses
greater than the acquisition of wealth : never a moment
108

GOOD WILL IN SECULAR VOCATIONS : SERVICE 109
when this was not a secondary and subordinate object
of his energies."
"He early learned that interests between the manage
ment and the laborer are one and the same only as both
sides try to make them the same. This harmony does
not come of itself, nor is it to be taken for granted. All
the truth it holds has to be created by honorable pur
pose and Good Will."
"He came to think of the railroad as having one final
justification, — namely, the development of business in
the communities through which it passed. It was there
to make Ufe easier to the farmer. It was there to cheapen
products to the consumer. It was there to assist in the
distribution of congested city populations."
"His whole idea of the railroad was to develop it in
the interest of everybody along the route. Its pros
perity was to be the common prosperity. Baldwin not
only held that as a theory, but he acted upon it practi
cally." "With stubborn valor he took the position that all
business necessary to be done, can be done without base
ness. It can be done without low trickeries and with
out organizing injury against one's fellow men."
"Among his best and surest gifts was that rare power
of putting himself so ¦vi^vidly in the place of another, as

no THE GOSPEL OF GOOD WILL
to enlarge and humanize his observation. He was
always helped by asking, 'What should I think and
do, if I were actually in that man's place?'"
"Our transportation system is our largest machine
and also our most important. It is so important that
the motive in its management should be elevated and
broadened. It should be first a social motive and not
a personal one. He insisted that the propaganda for
teaching this social motive to the people could not begin
an hour too soon."
" In the spirit of fair play, he asks the simplest ques
tion : If these bilUons of capital have to be organized
in order to protect themselves against disrupting rival
ries, do not the laborers working for these organizations
have the same need of combination? Do they not need
it for the same reason ? Is capital exposed to cut- throat
competition in any greater degree than labor is exposed
to it? How can capital have the face to ask for com
bination, in order to free itself from a murderous compe
tition, when labor suffers every bit as much from the
same cause? An encouraged immigration of unskilled
foreigners subjects the common workman in this country
to the most relentless pressure, and yet he is to be de
prived of the very instruments of self-protection which
capital claims and is strong enough to get."

GOOD WILL IN SECULAR VOCATIONS: SERVICE III
" I need, as an employer, an organization among my
employees, because they know their needs better than
I can know them, and they are therefore the safeguard
upon which I must depend in order to prevent me from
doing them an injustice."
"The function performed by railroads has become
too important to the body poUtic to permit of any solu
tion of these serious labor and wage questions, except
by inteUigent consideration on the part of the representa
tives both of the management and of the employees."
"CoUective bargaining and voluntary arbitration
are possible only when the employer recognizes the right
of the employed to have a voice in the fixing of wages
and conditions of employment. The recognition of
committees of employees is absolutely essential and is
judged to be me^vitable."
"His reUgion of Good WUl is a reUgion which required
in his case httie ritual or institutional expression. He
Uves it quite as much on Monday as on Sunday. He
Uves it in his office and on the train. He Uves it in the
turmoU of a strike and in the treatment of his subordi
nates. He Uves it ¦with the negro, for whom he asked
justice as he asked it for the trade-union. It is this
reUgion which gave him the pity and tolerance for the
prostitute even whUe enforcing the law against her."

112 THE GOSPEL OF GOOD WILL
"His assertion that the private di^vidends should not
be first, but strictly subordinated to the common wel
fare, is an unffinching ethical proposal. There is no
better definition of social morality than conscious sub
mission of our action to the good of the commumty.
To make the common weal the controlUng test of cor
porate action would moralize business as it would moral
ize poUtics. It would revolutionize our wealth-making
more profoundly than most sociaUst schemes now in
vogue. This principle of using corporate power first
for pubUc ends, was not ¦with Baldwin a mood of phrase-
making. It had to him a clear-cut meaning on which
he was wilUng to act."
"Baldwin did not vapor about ideals or force them
upon unwilling ears. There never was in him a taint of
the ' hoUer-than-thou ' attitude, yet he was an idealist
in its strict and proper sense — a mind moved by ideas.
What haunts him and even drives him is a moral im
agery of something better. The propelUng idea in his
case is moral because it consciously includes the good of
other people. If the mental picture is that of his raU-
road, he conceives of it in relation to pubhc welfare.
The raUroad must be more and more efficient in a ser-
¦vice that includes everybody. He does not think of it
merely as a machine out of which a few private pockets

GOOD -WILL IN SECULAR VOCATIONS: SERVICE II3
are to be fiUed. Its one justffication is that it helps
toward a development m which aU men share."
"It was never for a moment his purpose to make all
the money he could possibly acquire. With moral
deUberation, he set hmits to his o^wn acquisition. He
would make money, but he would make it -with condi
tions. He would neither be a parasite nor a gambler.
Upon principle, he would grow rich more slowly if there
were any question of straight and honorable methods.
In a case of proposed railroad extension, he was asked,
as an official, to take advantage of plans then secret
and buy certain properties. He considered it, but re
fused. 'I could have made a pot of money out of that,'
he said, 'but I should have sold too much of myseU.' "
With this twentieth-century, American fact as text
and lesson, we may now apply this "rehgion of Good
WiU" to other representative vocations.
To transform into expressions of itseU aU secular
vocations is the practical aim of Good WUl ; and there
fore the objective at which the preacher by words and
the layman by works must aim. We must see m sharp,
clear contrast the difference between the man who is
and who is not enlisted in the ser-vice of Good WUl, as
that difference comes out m the secular vocations.
Stated in general terms that difference is that the seU-
I

114 THE GOSPEL OF GOOD WILL
ish man does not consider, and the servant of Good WiU
does consider, the consequences of his action to all
who are affected by it precisely as if he bore those conse
quences in his own person. Let us then run through
a representative Ust of vocations, putting the natural
man who serves his own will first, and the Christian
man who serves Good WiU second in each case. That
will show what the preacher has to preach, and the
layman has to practice, to make the world the Kingdom
of Good Will and of Christ as its historic champion.
The natural man, as worker, thinks first of his pay ;
and secondly of doing his work well enough to hold his
job and continue to draw his pay. The man who has
heard and obeyed the call of Good Will thinks first
of his work and the substantial benefits it ¦will confer
on the consumer of its product ; does it heartily with his
eye on the good it is doing ; and takes his pay gratefully
as more or less of an equivalent given him in return
for the service he has rendered. The natural man
therefore does his work sla-vishly and grudgingly: the
disciple of Good WUl does it freely and gladly ; gi-ving
full measure, whether the measure of pay is quite full
or not.
The natural man, as player of any game plays to win,
by fair means or foul. The man of Good WiU in every

GOOD ¦WILL IN SECULAR VOCATIONS: SERVICE II 5
game ¦virtuaUy offers the prayer, "Fair play; and may
the best man ¦win." He would rather be beaten fairly
than ¦win unfairly: and when the better man ¦wins
wiU be as glad for him, and as appreciative of his skill
and prowess, as though those superior quahties had
been his own. The boy who can do his best and stiU
be glad to find in another a better than his best, has
gone a long way on the Christian road : and the preacher
who can enter his young people on that arduous race
is doing his part as coach of their spiritual athletics.
Pluck, training, courage, perseverance, and also courtesy,
honor, chivalry, magnanimity, must mark the spiritual
athlete who -wiU -win the prize of ChristUke character
offered by Good WiU.
The natural employer of labor, the employer who
recognizes no -wiU but the -wUl of his o-wn interest, ¦wUl
pay as Uttle wages, and provide as inexpensive condi
tions of Ufe and labor as possible ; and let his relations
to his employees end then and there. It is the preach
er's duty to make every such employer chronicaUy un
comfortable. He wiU make the cold-blooded, hard
hearted grinder of the faces of his employees reaUze
that not to make his relationship to his employees
an expression of Good Will, is to be himseU out of that
WiU altogether. Bits of it he may pick up in his home,

Il6 THE GOSPEL OF GOOD ¦WILL
his club, his associations with other employers. But
in the fuU comprehensive fellowship of Good Will no
employer of labor can be, who fails to make the welfare
of his employees the constant object of his will.
On the contrary the employer who is himself in the
employ of Good Will aims to make his employees
participants in the financial profit; the social spirit;
the good name and good order, which binds employer
and employees together in mutual loyalty and devotion.
Precisely how this is to be done or how far it should
be carried, through profit-sharing, arbitration, welfare
work, social centers, athletic teams, the preacher may
not be enough of an accountant, a business man, or
a sociologist, to point out in detail. Unless he is an
expert he will do best to leave these details to the em
ployer to work out in his own way. His business is
to make sure that the employer, if he thinks of him
self as a Christian, shall as an essential part of that
thought think of his employees as partners, brothers,
helpers, friends, whose interests are included in the
interest he takes in his business as a whole.
The Christian employee, in proportion to the number
in his class, is rarer than the Christian employer. The
natural man as employee does as little as he can : feels
no responsibUity for use of time, care of tools and plant,

GOOD ¦WILL IN SECULAR VOCATIONS: SER^VICE 1 17
economy of materials, or soundness of product. He
regards his employer as his natural enemy; and too
often values his union chiefly as a means of fighting
him. The Christian employee, the employee who Uves in
Good WiU, makes his employer's interest his own;
whether this interest is reciprocated or not ; even if the
employer be a big and perhaps cormptly managed
impersonal corporation. He will give it his best work,
his best thought, his best care; whatever he gets in
return. If he joins a union and fights for and by col
lective bargaining, as he has a perfect right to, he will
be careful to do no injury beyond what may be neces
sary to make his employer reaUze his rights and treat
him as a fellow-man. With mahce toward none, with
charity for aU employers, the Christian employee ¦will
do his best work as long as he works at all ; and when
he strikes it ¦will be under the stem necessity of a last
resort in the interest of justice ; not as a welcome chance
to show his animosity.
This Gospel of Good Will, when preached to work
ing-men and their unions, ¦will not always be a welcome
one. But the preacher must be as plain with the em
ployee as ¦with the employer ; hold up as high and hard
a service of Good Will before the one class as before the

Il8 THE GOSPEL OF GOOD WILL
Other. The Christian solution of the labor problem is
not as simple, as easy, as congenial to the heart of
the selfish man as many of the panaceas offered appear
to be. But if once generally applied it can be guar
anteed to work: and not only solve the problem, but
make heroes of those who do their part in its solution.
The selfish man as merchant aims to make as much as
he can out of his customers and stiU retain their trade
against competitors. If cheap goods wiU bring larger
profits and more frequent sales than substantial goods,
cheap goods he ¦will sell. If worthless or deleterious
goods, hke most patent medicines, yield the largest
margin of profit, and develop a habit which it requires
repeated purchasing to satisfy, those he ¦will advertise
and urge his customers to buy. The customer in every
transaction is regarded, not as a man to be served to the
best of the merchant's ability for a fair return ; but as
a profit-producer to be exploited. "Let the buyer
look out for himself, it is no business of mine to look
out for him," is the heartless motto. It is the preacher's
duty to show that merchant that he is nothing more
nor less than a legaUzed pirate, preying on the neces
sities of his fellow-men. The preacher very likely
does not know enough about merchandising to teU
the merchant just how much profit he should charge

GOOD WILL IN SECULAR VOCATIONS: SERVICE 1 19
when ¦virtual monopoly gives him the chance to charge
what he pleases. But if he is fit to be a preacher, he
does know what the spirit and attitude of a merchant
toward his customer ought to be ; and he wUl not aUow
that merchant to be comfortable in his own mind, or
weU esteemed by others, unless the goods he sells, the
prices he charges, are determined not alone by the pres
ence or absence of effective competition; but by a
genuine desire to serve the customer by giving him at
a price fairly representing the value of his skiU, his risk,
his capital, his labor, the commodity that customer
desires. That is what it means to preach Good WiU
to a merchant. On no lower terms has the preacher
the right to assure the merchant that he is filUng his
place and performing his function as Good WiU requires.
The professional man takes as his pro^vince some Une
of service. Law, Medicine, ReUgion, which involves
for its thorough comprehension a prolonged training,
and a developed insight which the laity as a rule cannot
attain. They consequently are entirely at his mercy;
absolutely dependent on his skiU, integrity and honor
for the soundness and worth of what he gives them in
professional service and ad^vice. Hence the professional
man must be one of two things : either a free and con
scious servant of Good WiU as it appUes to the cases

I20 THE GOSPEL OF GOOD WILL
¦with which he professionally deals ; or else a do^wnright
charlatan, palming off under the protection of his pro
fessional authority not merely worthless but positively
deleterious substances or ser^vices. The temptation to
be a charlatan is at times very strong. It is cheap : it
is profitable : and in individual cases it appears easy to
escape detection. The lawyer, physician or minister
who has not felt at some time or other the tempta
tion to substitute the cheap guess for the costly
certainty, the easy evasion for the expensive solution
of a hard problem, is probably rare. Good Will in the
Christian professional man involves bringing to bear
on each specific case the fruits of the world's best science
and skill as it appUes to that case: the resolute re
fusal to offer anything less than the best one is capable
of acquiring and using. The Christian professional
man is thus the representative of Good Will in some
specific sphere not easily accessible to the layman : and
he is bound to make the interest of patient, cUent or
parishioner his own; yes more than his own: he is
bound to place it above personal profit, convenience,
reputation, or in critical cases his own health and life.
As the professed representative of a single difficult
phase of Good WiU, he must see that that WiU is done,
whatever the cost to himself. The Gospel is not fully

GOOD WILL IN SECULAR VOCATIONS: SER^VICE 121
and faithfuUy preached xmtil every professional man in
the community is taught to measure himseU by the
high standard of doing disinterestedly and devotedly
aU that Good WiU requires of the man who represents
it in one of its more arduous and technical forms.
The scientist Uke^wise is tempted to accept hearsay
and tradition for first-hand truth. The former is easy,
cheap and respectable: the latter is hard, expensive
and often at first unpopular. Formerly this duty of
truthfulness on the part of the scientist was not ade
quately recognized; and the easy repetition of tradi
tion, the cheap adoption of respectable error, was
thought to savor of orthodoxy. Our generation has
learned the lesson that Good WUl is at the same time,
especiaUy for the man who assumes to be an expert,
the ¦wUl to truth ; though there are sections of the world,
and branches of the church, where Good WUl is stiU
confounded with the ¦wiU to Ue ; if the he only be in the
interest of ecclesiastical tradition. Against aU that
the preacher must set his face : he must put tmth,
however unpopular, however unsettling, however ap
parently dangerous, above orthodoxy, above safety,
above immediate comfortableness. For Good WiU
cannot permanently be promoted by falsehood; and
aU the immediate good that temporarUy seems to be

122 THE GOSPEL OF GOOD ¦WILL
gained by pious fraud has to be paid for when ultimately
the truth comes out, as it surely ¦will. The blame for
the disillusion and doubt the truth brings attaches not
to the men who bring the truth, but to the men who
clung so long to error — and taught others to cUng to it.
The preacher must rid himself of beUefs which he
holds at second hand; and profess to beUeve only the
things which he sees ¦with clearness and holds in sin
cerity. Any make-beUeve in his own thinking will
betray itself in a tone of unconscious insincerity when
he attempts to influence others. It would be easy to
name whole ecclesiastical communions whose clerical
utterances on certain subjects carry to the candid no
conviction whatever ; simply because we feel sure that
they have never dared to be frankly candid and sincere
with themselves. On the contrary the preacher who is
the conscious servant of Good Will, becomes so fearless
in his rejection of falsehood, so single-minded toward
the truth, so transparently honest in his distinction
between what he is sure of, and what he is uncertain
about, that all who hear him catch the holy contagion
of transparent truthfulness.
Special pleading or elaborate argument in the pulpit
seldom con^vinces anybody : but the confident assertion
of a man who is transparently sincere ¦with himself.

GOOD WILL IN SECULAR VOCATIONS : SERVICE 1 23
carries weight with aU who see and feel his smcerity.
Historical and metaphysical matters may be doubtful :
but there are plenty of moral and spiritual truths to
which the sincere preacher can bear convmcing testi
mony. The preacher who Uves in Good WUl wiU
never be tempted to the impossible task of trying to
convince his people of something of which he himseU
is doubtiul. On the other hand mere truthfulness is
only one special section of the total sweep of Good Wffi.
It would be easy to name one or two denominations which
have so prided themselves on their inteUectual smcerity
that they have lost the perspective of other phases of
Good WiU, like charity, modesty, sympathy. Truth
fulness for the scientist is ¦vital : and if he fails in that
point, he fails totaUy. But for the ordinary man, truth
fulness is merely one of a hundred ways in which Good
WUl seeks and finds expression.
The teacher's temptation is not so much to falsehood ;
as to indifference; to the haU doing of his work; to
thinking that because he has "got off" something in
the presence of the learner, therefore the learner has
learned: whereas the getting off of tmth is only the
easy end of teaching: the real test being whether the
tmth is brought home to the minds of the pupUs, and
there appropriated and sympatheticaUy shared. To

124 THE GOSPEL OF GOOD WILL
shirk this harder task is the great temptation of the
teacher; one into which a teacher ¦without conscious
Good WiU is pretty sure to faU.
The teacher then must be taught to see teaching as
an opportunity to put truth so clearly, con^vincingly,
pictorially, appreciatively, sympatheticaUy that the
pupils ¦will assimilate and organize it into the structure of
their minds, and embrace it with the affection of their
hearts. The preacher must know and feel, and make
teachers know and feel, the infinite difference between
a teacher who teaches a lesson and is done ¦with it
when it is off his mind, and a teacher who Uves imagi
natively and sympatheticaUy in the minds of his pupils ;
and prepares, presents, re-views and examines with a
view to the effective assimilation and organization of
truth in the minds of the pupils. Only the latter
teachers enter and abide through their vocation in Good
Will. Educational officials, Uke presidents, principals
and superintendents, if they know their business, -wiU
refuse to have on their staff of teachers any men or
women who are not Christians in the sense of being the
sympathetic servants of their pupils.
Wealth, the product of past and the control over
future labor, can either be a curse or a blessing to its
possessor and to the world. Gained imscmpulously ;

GOOD WILL IN SECULAR VOCATIONS: SERVICE 1 25
held greedily ; invested recklessly ; wielded mercilessly ;
spent ostentatiously; given away promiscuously; it
has untold power to harden, and hurt, and degrade. To
do these things is natural and the Une of least resistance
for the capitaUst. If he does these things it is the
preacher's duty to denounce him as the enemy of Good
WiU. On the other hand gained, invested, saved, spent,
given in such ways and such proportions as Good WiU
demands, capital becomes a mighty benefit and the
capitaUst a mighty benefactor.
The preacher may not be enough of an economist
and financier to teU the capitaUst in detail precisely how
to avoid the curse and -win the blessing that the posses
sion and use of capital involves. But he must be an
expert in the right attitude of the capitaUst toward it.
He must help his wealthy men to offer their wealth
conscientiously, wisely, disinterestedly to the ser-vice of
Good WiU. He must help them to make sure that the
proportion of their wealth they invest in productive in
dustry wiU do more good so invested, than it would if
invested in other forms of production ; or if given, or
spent on himself and his family. The rich man must be
sure that the amount of money spent on himseU and his
family wiU do more good so spent than it would if invested
or given. He must be sure that the money he gives

126 THE GOSPEL OF GOOD WILL
tends to do more good so given than it would if given in
other directions, or invested, or spent. This is a hard
task ; and with or without help in detail from the preacher
the rich man is pretty sure to make a great many mis
takes. But it is the rich man's duty to make this effort ;
and the preacher's duty to keep him aware that only
through such a devotion of every cent he has to the most
effective ser-vice of Good WiU can he win the blessing and
escape the curse of riches. It is the preacher's task to
point out this very narrow way to every rich man in his
congregation ; and to assure him that while to unregen-
erated human nature such a disinterested distribution
of one's resources is impossible, it is, at least in intent
and aim, not only possible but imperative for aU who
have Good Will. Gi^ving is hard to the man whose
will is merely the resultant of his natural desires. Why
should he give "away" — away from himself — what
he so laboriously has won? And if he does give, there
is sure to be some self-centred motive behind it; "to
be seen of men" ; or to get rid of annoying importunity.
Good Will once made the object of the individual wiU
identifies the giver with the person or cause he seeks
to help. If being seen to give wiU incite others to give
too, he ¦wiU let the Ught of his gi-ving shine: not for
his own indi-vidual glory, but that Good WiU may be

GOOD WILL IN SECULAR VOCATIONS: SER-VICE 1 27
glorified and better accompUshed through other generous
hearts. But if no such good is to come from pubhcity,
the giver who gives in Good WiU wiU prefer not to let
his left hand know what his right hand doeth. He wiU
be so intent on Good WiU ; so identified with its aims,
that personal mention in connection -with it would be
unwelcome, because distracting attention from the gift
and its aim to the giver and his merits — a very minor
consideration in the mmd of any man who has Good
WUl at heart.
There is hardly a better test of one's progress in Good
WUl than this — whether one -wishes to be kno^wn in the
matter other than as such knowledge strengthens Good
WUl in others : or whether one regards his gift, and the
good it may do, as a means to his own popularity and
reputation. How far short of gi^ving from Good WiU
most of us faU may be seen in the difference in size
between an anonymous gift to the contribution box,
and the pubUc subscription we would make to the same
cause. ShaU the Christian fight? He prefers peace. He
wiU not fight for aggression or gain. Yet rather than
let t5Tanny oppress the weak, arrogance break do^wn civ
ilization, lust ravish the defenceless, greed exploit the
poor, hypocrisy block the way to Heaven, the man who

128 THE GOSPEL OF GOOD WILL
is animated by Good WiU ¦wiU fight ¦with the army and
navy, with the police and the courts; and on the un-
ci^viUzed frontier with his revolver and his own right
arm. Yet he ¦will do it ¦without maUce; ¦with sorrow
that he has to; with forgiveness at the first sign of
penitence; with outstretched hands of helpfulness
the instant the vanquished surrender. As long as the
motive of the fighting is not the enemy's harm as such ;
but the repression of the injustice he is seeking to com
mit ; fighting is not merely consistent with, it becomes
expressive of Good Will, which is the essence of Chris
tianity. Incidental injury to our enemy, if it is merely
incidental to doing good or repressing e^vil, because it
is not made the prime object at which the will aims, does
not ¦vitiate the ¦will. Whoever infficts injury sincerely
regretting the necessity of doing so, because Good WUl
requires it, becomes therein the true Christian soldier.
The writer who writes whatever comes into his head,
regardless of its effect on the reader, is unchristian. He
wields the mighty power of the pen to the wanton injury
of multitudes of readers. Some incidental injury to
the immature and the unprepared, if accepted as a
regretted necessity, as a means to greater goods on
the whole, is, Uke injury inflicted regretfully in war,
consistent ¦with and expressive of Good WUl and there-

GOOD WILL IN SECULAR VOCATIONS: SER-VICE 1 29
fore Christian. But harm intentionaUy done for fame
or gain, in indifference or self-conceit, marks a writer
as anti-Christian — the enemy of Good WiU.
The artist in sculpture, painting or drama is subject
to the same test as the writer. Harm done incidentally
with reluctance as an unavoidable means to a greater
desirable benefit on the whole is not only permissible
but laudable. Great art, Uke nature, is bound to harm
some who are not prepared to receive it worthily. But
no artist can positively wiU that harm, or fail to deplore
it, ¦without coming under the condemnation of Good
WiU, and forfeiting the feUowship of those who share
and serve it. Beauty is a large element in that good
which is the end and aim of Good WiU : but unless the
good in the beauty of an artistic creation is clearly greater
to those who behold it worthily than the harm to those
who behold it unworthUy, the work of art and the artist
who creates and exhibits it is an enemy of Good Will.
For whUe good and beauty to a great extent coincide,
good is the more inclusive term; and therefore ulti
mately beauty must be weighed in terms of good. A
work of art which has as its foreseen and dehberately
accepted chief result the stimulation of lust, however
beautiful, is an unchristian product; and excludes
the artist who creates it from the fellowship of Good

130 THE GOSPEL OF GOOD ¦WILL
Will. If this be Puritanism it is a Puritanism that is
as old and noble as Plato and Aristotle and Jesus.
Beauty is a precious thing; but offending beauty is
condemned by all who have Good Will.
Taxpajdng is a rather searching test of the extent
to which one has become identified ¦with Good Will.
The man who is U^ving in his o^wn wiU as supreme
¦wiU hate his taxes ; dodge them ; make private deals
¦with the assessors. Between him and the pubhc wel
fare which his taxes are to support and serve there
is a great gulf fixed, deep and wide as the gulf be
tween hell and heaven — indeed, profoundly appre
hended it is that very gulf, — and the natural ¦wiU,
unless it gets across on some such shaky bridge as
regard for reputation, or fear of fine and imprisonment,
cannot cross it.
Good Will spans that gulf — or rather for it the gulf
does not exist : the interests of the pubUc and the inter
ests of the man who has been bom again into Good WiU
become identical; and the bearing of his fair share of
the pubhc burdens is to such a man a positive dehght.
He takes just as much satisfaction in the pa3rment of
his fuU taxes as he does in bujdng beef steak for his
family or a suit of clothes for himself. He is big enough
to make the taxes, and the services they perform.

GOOD ¦WILL IN SECULAR VOCATIONS : SERVICE 13 1
just as much objects of his ¦wiU, as the clothes on his
back or the food on his table.
The office-holder whose wiU is the resultant of his own
personal interests ¦wiU be inefficient, corrupt and corrupt
ing. It takes a ¦wiU as large and generous as Good WiU
to make a man in office treat that office as a trust to be
executed as faithfuUy, as disinterestedly, as devotedly
as he would attend to his private affairs. Good WiU
in office as the WiU to make the interests of the state
or country one's own wUl be a frequent theme ¦with the
tme preacher.
Even the reformer, if he be not in his reform as a
service to Good WiU, finds himseU caring more for his
o^wn prominence than for the success of Ms cause. When
the men who are satisfied ¦with, and are profiting by,
the abuses he attacks, turn upon him and re-vUe him
and persecute him, he wiU weaken, compromise, "let
up." One who would carry through to a successful
issue any great reform must be patient, persistent,
brave, magnanimous, good-natured, dismterested; and
these quaUties come and stay -with a man only in so far
as he makes Good WiU his principle of action. The
preacher may not always be able to say in detail what
reforms are ¦wise and timely and what are ¦visionary and
impracticable: but he ought to be an authoritative

132 THE GOSPEL OF GOOD WILL
expert on the motives on which every reformer should
prosecute his reforms; and the interpreter of Good
Will as it appUes to the reformer's personal attitude and
temper. These are by no means all the specific vocations and
relations in which a man stands ; but they are enough
to make clear the ¦vital and eternal difference between
a man who Uves his Ufe and does his work from himself,
by himself, and for himself, and the man who, wherever
he touches the world, and his feUows, tries to make his
conduct expressive of Good WiU.
To keep that contrast clear before the minds, warm
within the hearts, of his people is ever the preacher's
mighty duty, and the layman's stupendous task. In
that contrast as it works out in detail, the richness and
variety of which has been only suggested, are to be
found the stuff for scores of sermons. No preacher who
thinks out in detail that eternal difference wiU ever
lack for -vital themes on which to preach.
If we summarize even the few specimen vocations we
have considered the result will make the fundamental
issue clear, and show the Gospel of Good WiU in some
thing of its splendid transforming and transfiguring
power. Who then in his vocation is the Christian? He is

GOOD WILL IN SECULAR VOCATIONS : SER^VICE 133
Whoever as worker puts the thought of the enjoyment
of the consumer alongside the thought of his pay :
Whoever as player wants the best man to win :
Whoever as employer ranks the wages and health of
his workmen on a level ¦with profits and di^vidends :
Whoever as employee keeps his employer's interest as
clearly in mind as his own, and as warmly at heart as
his union's :
Whoever as merchant by good wares at fair prices
brings producer and consumer together :
Whoever as professional man rates the character,
health, prosperity, of parishioners, patients, cUents
above popularity, station or fee :
Whoever as scientist prizes tmth above fame or gain :
Whoever as teacher enjoys the mental growth of his
students more than the spread of his own reputation :
Whoever as o^wner treats his wealth as a Uabffity to
be invested, spent and given in such proportions as on
the whole ¦wiU do most good :
Whoever as giver helps the recipients to become m
turn also givers :
Whoever as fighter maintains good wiU toward his
enemies on aU points save the few on which he beUeves
them to be wrong :
Whoever as writer makes his readers love good and
hate evil :

134' THE GOSPEL OF GOOD WILL
Whoever as artist sets things as they are in the fair
light of things as they should be :
Whoever as taxpayer takes positive pleasure in
bearing his full, fair share of community burdens :
Whoever as citizen votes to his private injury when
private and public advantage conffict :
Whoever as office-holder rates efficiency and service
above honors and emoluments :
Whoever as reformer wins the hate of men who know
him for the sake of men whom he never wiU know :
Whoever as man, wherever he touches the world,
makes his feUow-men and himself equal objects of Good
wm.

THE COST OF GOOD WILL: SACRIFICE
"She ¦wUl have left an inspiring example to posterity. She has
lost everything, but she has saved her own soul, and she has
saved the Uberties of Europe." Charles Sarolea, How Belgium
Saved Europe, p. 194.
The lesson from which the text is taken is too long
and detailed to quote at length. I ¦wiU summarize the
substance of it : gi^ving in the author's own words only
the conclusion.
Of sacrifice on a large and conspicuous scale there is
no more shining modem example than the action of
Belgium at the outbreak of the great war, as it is set
forth by Sarolea in his "How Belgium Saved Europe."
TerritoriaUy the smaUest nation of Europe ; haU Flem
ish, half WaUoon; haU plain, haU mountain; haU
agricultural, haU manufacturing; half CathoUc, haU
agnostic; neutral and protected in its neutraUty by
treaty; this nation so recently ruled by the execrable
Leopold II, this Uttle peace-lo^ving nation, was given
13s

136 THE GOSPEL OF GOOD WILL
the twelve hours of night between seven in the evening
and seven in the morning to make the most momentous
decision in all her history. On the one side was the
promise, if the word of a treaty-breaking, consciously
wrong-doing nation can be called a promise, of the
integrity of the Belgian kingdom, prompt evacuation
of her territory and indemnification for damage. On
this side was physical Ufe, material comfort and unin
terrupted prosperity. On the other side was the horror
of an unequal war ; the devastation of her country by
a poUcy of studied and systematic frightfulness ; death
for thousands of her sons ; poverty, starvation, or exile
for miffions of her citizens. Yet rather than sacrifice
nationaUty to the risk of absorption by an aggressive,
hateful and domineering autocracy; rather than sacri
fice treaty rights and the ci-viUzation that rests upon
them to the ambitions of treaty-breaking miUtarism,
Belgium, single-handed and unsupported through those
terrible days of August, 1914, cheerfully, unitedly,
patriotically, reUgiously sacrificed the material to the
spiritual; the individual to the social; the national
to the international; and gave her Uttle but essential
contribution to the cause of humanity and Uberty,
democracy and essential Christianity, in the hour of
its greatest danger. Belgium has suffered the loss of

THE COST OF GOOD WILL: SACRIFICE 137
aU things — aU save her soul. But, m consequence of
her sacrifice, there is stUl hope for the cause of national
Uberty and international honor ; there is stiU hope for
a peace too strong m the affiance of federated nations
for any one nation however autocratic and mffitaristic
and perverse to break ; and there is the certainty that
Uttle Belgium has risen to rank with Palestine and
Greece among the nations whose heroism has helped to
save the world, advance the cause of civilization, and
reveal anew the Gk)dlike capacities of our common
human nature.
Now that the tremendous sacrffice m blood and treas
ure, in the comforts of home and the shrines of art and
rehgion has been made, we can aU see that through this
sacrifice Belgium has won a far more exceeding and
eternal weight of glory than could have come through a
thousand years of ease-lo^ving seU-mdulgence. As Mr.
Sarolea says : —
"In order to understand the dogged resistance of the
Belgians we must appeal to the deepest instincts of
man, to the elemental impulses of hberty, and perhaps
still more must we appeal to the ffigher motives of out
raged justice, to the moral consciousness of right and
wrong. Until we take m the fact that from the begm-
ning the stmggle was lifted to a ffigher plane, we shall

138 THE GOSPEL OF GOOD WILL
fail to understand the true significance of the war.
From the beginning the war was to the Belgian people
much more than a national war: it became a Holy
War. And the expression 'Holy' War must be under
stood not as a mere Uterary phrase, but in its Uteral and
exact defimtion. The Belgian war was a crusade of
Ci-vilization against Barbarism, of eternal right against
brute force."
"So true is tffis that in order adequately and clearly
to reaUze the Belgian attitude, we are compelled to
illustrate our meamng by adducing one of the most
mysterious conceptions of our Christian religion, the
notion of vicarious suffering. In theological language,
Belgium suffered vicariously for the sake of Europe.
She bore the brunt of the struggle. She was left over
to the tender mercies of the invaders. She allowed
herself to become a battlefield in order that France
might be free from becoming a shambles. She had to
have her beautiful capital violated in order that the
French capitol might remain in-violate. She had to
submit to vandaUsm in order that humanity elsewhere
might be -vindicated. Belgium -will have lost every-
tffing. The material damage, the destruction of thou
sands of cities and -villages, the total collapse of industry
and trade are incalculable. The damage to the monu-

THE COST OF GOOD -WILL : SACRIFICE 1 39
ments, sacred to art and reUgion, is not only mcalcu-
lable but irreparable. The sufferings infficted upon
millions of people baffle imagination, but the moral and
spiritual gain is equaUy mestimable. Belgium -wiU
have proved to all the world her determination and her
right to exist as a free nation. She wiU have earned
the sympathy and admiration of the whole world. She
wiU have left an mspiring example to posterity. She
has lost everything, but she has saved her own soul;
and she has saved the Uberties of Europe."
If newspaper correspondents and secular writers
rise to the heights of such a spiritual interpretation of
current events, the Christian preacher cannot afford
to preach sacrffice as merely an exceptional ancient
transaction : he must measure the Ufe of men and na
tions to-day by the same ffigh standard, and proclaim
an ever deepemng and widemng sacrffice.
The prmciple of sacrffice is as fundamental and uni
versal as the laws of arithmetic. It is inherent m the
very nature of choice : which cannot take one of two
or more alternatives without sacrfficmg the others.
We have already seen that sin is the sacrifice of the
greater to the lesser good ; and that ser-vice involves the
sacrffice of the lesser to the greater good. In every
specffic form of service there is latent or expUcit the

I40 THE GOSPEL OF GOOD -WILL
sacrifice of some minor competing goods. Under the
names of temperance — the cutting off of competmg
pleasure, and courage — the taking on of incidental pam,
the Greeks taught the same lesson. Without sacrifice
it is impossible to choose : impossible to take a single
step in moral and spiritual U-ving.
Yet fundamental and imiversal as sacrifice is in the
spiritual Ufe, it should never be presented as an end in
itself, nor carried beyond the hmits set by Good Will.
For Good WiU cares for us no less than for those we serve ;
and sacrffice beyond the point reasonable and efficient
service requires is sour and silly asceticism. Hence
preacffing and practice should always emphasize, not
the lesser good foregone, but the greater good acffieved.
Still sacrifice is so essential to the ser^vice of Good Will,
and so Ukely to be either underdone or overdone, that
its universal necessity and its reasonable hmits ¦will be
the frequent theme of the preacher. And we shall get a
concrete and ¦vital, as distinct from abstract and theoret
ical msight into the laws and the Umits of sacrifice if at
the outset we follow, even' at the risk of partial repeti
tion, some of the same relations as in the pre^vious chapter
on ser^vice : drawing out in each case the sacrifice that is
latent in the ser^vice ; and showing how the efficiency of
the ser^vice sets a Umit to the extent of the sacrffice.

THE COST OF GOOD WILL : SACRIFICE 141
The worker who does ffis work with an eye to the
consumer's benefit, will have to sacrifice in labor the
difference between the amount required to make a poor
article that ¦wffi barely "get by," and a standard article
that is sound, durable, and ser-viceable. That difference
measures the portion of the Cross of Christ he has to
bear. On the other hand, to do one's work so mcely that
one loses on every contract, cannot afford to buy tools,
cannot pay ffis biUs, as is the case -with the over-con
scientious carpenter who planes both side of plank for
a plank walk, or the housewife who keeps house so
immaculately that she has no time or strength left to
entertain, is to defeat in large measure the very ends
at wffich reasonable sacrifice aims. To give all the
work Good WiU reqmres m its consideration of the
benefits of our work to customer and consumer, and to
stop working precisely when that point is reached, is
the fine art of the Christian worker's sacrifice in con
nection with ffis work.
The player who plays fair sacrffices a good many
games he might ¦win by unfair means. That is ffis
part of the Cross of Christ. Yet it is a mistake to go
as far as one eminent uffiversity president did in dis
countenancing curved pitcffing on the ground that it

142 THE GOSPEL OF GOOD WILL
was intended to deceive the batter. Strategy ¦with its
incidental deception is an essential part of such games
as basebaU and football: and to cut that out would
defeat the whole object and enjoyment of the game.
When the theater, dancing, cards, biffiards in any
particular commumty have become so misused that
their predominant effect on those who participate in
them is degrading and demorahzing, it may then and
there be part of the sacrifice Good WiU reqmres to give
them up. But wherever they can be reclaimed to their
legitimate uses of recreation and wholesome social inter
course, then their reclamation rather than their renuncia
tion is the more acceptable sacrifice to Good WiU. • The
use and enjoyment of these amusements up to the point
where they predominantly injure others or ourselves,
is a much finer and harder Christian art than either
their excessive indulgence or their total repudiation.
The Christian employer of labor must sacrifice what
ever part of his profits and his time is necessary to make
ffis relations with ffis employees brotherly and sym-
pathetic; the conditions of their work samtary; and
their remuneration just. No employer can enjoy Good
Will on less sacrificial terms.
At the same time he is not called upon ordinarily to
give ffis employees so much that he bankrupts ffis busi-

THE COST OF GOOD WILL: SACRIFICE 143
ness ; fails to pro^vide for lean years, depreciation, and
fluctuations in demand. He is not called ordinarily to
be so extremely sacrfficial that he ceases to be an
employer and becomes an employee. To remain an
employer and stiU be a Christian; at least until there
is a radical revolution m our methods of production and
distribution, is the fine art wffich Good Will requires of
the Christian employer. The preacher as a rule does
not know enough about manufacturmg and merchan
dising to draw that fine Une where reasonable sacrifice
ends and smcidal bankruptcy begins : but he should
know enough about the sacrfficial principle and its
hmitations to help the Christian employer to draw
that Une for ffimseU and ffis business as Good Will
directs. The Christian employee as ffis part of the cross of
Christ must give up sabotage, soldiermg, maUngermg;
all maUce and uncharitableness toward ffis employer.
He must regard ffis employer as a brother whose mter-
ests are as precious to ffim as ffis own. Good Will,
however, does not caU upon ffim to take whatever wages
and submit to whatever conditions ffis employer, whether
individual or corporation, may seek to impose upon
ffim. Good WiU includes the workingman's rights as
weU as ffis duties ; and warrants him in msistmg on the

144 THE GOSPEL OF GOOD ¦WILL
right to uffite; the right to collective bargaimng; the
right to compensation for accident; and the right to
decent conditions of labor. It is better for society and
better for the employer in the long run, as weU as better
for the workingman that he should have these rights:
and the preacher of Good Will is bound to stand by ffim
and encourage ffim in aU reasonable and unmaUcious
ways in wffich he seeks to secure and maintain ffis rights.
Needless oppression; needlessly low wages; needless
unsaffitary conditions of labor are no part of the cross
Good Will imposes on the workingman. It asks no
workingman to be content ¦with ffis wages unless those
wages represent under prevaiUng conditions ffis fair
share of the combined product of labor, capital, risk,
and skill of superintendence. And it does not require
him to be content with prevaiUng conditions, if he is —
not sentimentally desirous — but reasonably sure of a
practicable better economic order wffich would give
fairer distribution without vastly lessened production.
All the workingman is called upon to sacrifice is ffis
laziness, ffis selfishness, ffis malice, ffis hostiUty, ffis
recklessness and irresponsibiUty. Whatever Good Will
for ffim, for ffis employer, and for society per
mits, he is at hberty to pursue with all ffis might.
Only what Good Will forbids toward society, toward

THE COST OF GOOD WILL: SACRIFICE 145
ffis employer, toward himseU, is he as a Christian
employee caUed on to forego.
The Christian merchant's share in the cross of Christ
is the sacrffice of aU profits over and above ffis fair reward
for brmgffig commodities to the customer at the time and
place, of the quaUty and quantity desired. Such re
ward must mclude mterest on capital, risk, loss on unsold
goods and bad bffis, skffi, taste, and many other tffings
besides the money and labor cost of keepmg and selUng
the articles sold. But extra profits on inferior goods :
extra profits on misrepresentation; extra profits on
takffig unfair advantage of monopoly or the customer's
ignorance ; extra profits secured m any way wffich m-
volves treatmg the customer m a way he would not be
¦wUUng to be treated if he knew aU the facts : extra
profits m short due to any act or attitude mconsistent
with Good Wffi toward both merchant and customer,
the merchant must forego who would Uve as a Christian
m the feUowsffip of Good Wffi. The banker, the land
lord, the promoter, aU who exchange one valuable tffing
or certfficate of value for another come under tffis search-
mg reqffirement of the Christian merchant. To seU
for more than, aU tffings justiy and broadly considered,
the buyer would willingly pay ; ffi other words for more
than Good Wffi woffid have him pay ; is to cease to be
L

146 THE GOSPEL OF GOOD WILL
a Christian. But that requirement, severe and search
ing as it is, leaves ample room for large returns for large
and valuable service m the difficult spheres of exchange
and distribution. Even on these terms a Christian
merchant may make a great deal of money. Good
Will gives him ffis just dues.
Judged by Christian standards, in the Ught of Good
Will, there is not the sharp difference between the pro
fessional man and the ordmary laborer or busmess man
wffich is usually drawn. Like every worker and trader
the lawyer, physician or preacher is bound by Good Will
to give for a fair and reasonable fee or salary ffis best
ser^vices. The only difference is as we have seen that
the professional man, by virtue of ffis long and costly
techmcal traiffing, is an expert, wffile ffis cUents, patients
and parisffioners are not : and consequently they cannot
judge as reaffily as the buyer of ordinary goods and
ser-vices whether or not they are getting the best that
skill and diUgence can give them, on terms wffich, count
ing cost, preparation and quaUty of service, are fair and
reasonable. For that they are mamly dependent on
the honor of the professional man. In that sense, and
in that only, the professions are more honorable — re
quire and deserve on the average a ffigher type of honor
— than other vocations. All workers, laborers, mer-

THE COST OF GOOD WILL: SACRIFICE I47
chants, manufacturers, professional men, to be Chris
tians, must charge for their ser-vices what Good Will for
aU concerned aUows. But smce those concerned have
not as adequate abihty to check up the quaUty of the
services and the reasonableness of the charges of the
professional man, as they have m the case of non-pro
fessional workers, the professional man therefore stands
to that extent m a Uttle more mtimate responsibiUty to
Good Wffi. If he is not a Christian, Good WiU fails
more completely of bemg done, and with less oppor-
tumty for redress, than if non-professional men m their
vocations are disobeffient. The professional man, how
ever, is himseU an object as weU as a subject of Good
Wffi, and reasonable pro-vision for ffis o^wn comfort, and
the digffity of ffis profession, is part of ffis Christian
service. The scientist has ffis specific cross. Formerly astro
nomical, geological, biological truth; to-day economic,
poUtical, social truth, is frequently unpopular ; clasffing
with ancient prejudices, vested mterests, the mental
mertia of the aged and the weU-to-do. There are places
where the speakmg of the truth would deprive a man of
ffis professor's chair, ffis pulpit, ffis pohtical office, ffis
reputation, ffis UveUhood. The man who holds any of
these tffings above tmth has no part or lot m Good WiU.

148 THE GOSPEL OF GOOD WILL
When a scholar's -views clash -with tradition, preju-
ffice, or profit, the sacrifice of everytffing inconsistent
with the truth as he sees it, even if it be his reputation,
ffis position, ffis U-vmg, must be made cheerfully and
bravely as the price of continued feUowsffip -with Good
WiU, ¦with Christ, and ¦with aU sincere Christian men.
The scholar, however, is not under obhgation to carry
a cffip on ffis shoulder, and provoke popular ammosity
by defiant proclamation in aggressive form of every new
view he comes to hold.
The teacher, the educational admiffistrator, has a
hea^vy cross to bear. Many schools, many so-called
Christian coUeges even, are honeycombed ¦with sffirk-
ing, superficiaUty, compromise, unreaUty, mefficiency,
favoritism, sUpshod ways of instruction, finance and
management. Good WiU reqmres every teacher, super
intendent, principal, president so to carry its intellectual
and moral standards; the genuine traiffing of the stu
dents ; and the ser-vice to the community through them,
on mmd and heart, that whatever loss of popularity,
loss of numbers, loss of athletic prominence those stand
ards and that training for ser-vice require -will be cheer
fully borne as the price of being Christian. Most
teachers in schools and many teachers in colleges have
an amount and conditions of work put upon them wffich

THE COST OF GOOD WILL: SACRIFICE 149
are inconsistent -with gi-vmg their mdi-vidual pupils
aU that they really need. But whoever as teacher
accepts as ffis or her ideal anytffing less than the best
for those pupils ffis time, traiffing, strength and execu
tive abffity enables ffim to give, becomes thereby im-
cffiistian. Judged by what Good WiU reqmres admmis-
trator and teacher to do for their pupils, and for society
through them. Christian schools and coUeges are still
as rare as the sacrffices required to make them truly
Christian are costly. At the same time the Christian
teacher is not caUed upon to kiU ffimself by overwork ;
stiU less by worry. Good WiU includes the teacher's
welfare. The cross of the rich Christian, as Jesus pomted out,
is a pecuharly hea-vy one. To make ffis money ser-vice
able to Good Will mvolves so much weigffing of the
worth of one mvestment agamst another ; of one bene
faction against another; of one expenffiture agamst
another; and of each mvestment agamst aU benefac
tions and expenditures; of each benefaction agamst
aU mvestments and expenditures ; and of each expendi
ture agamst aU mvestments and benefactions, that those
of us who have httle wealth may well breathe a sigh of
rehef. For not until the amounts and proportions of
aU these uses of property are — not inf affibly, for that

150 THE GOSPEL OF GOOD WILL
is impossible — but conscientiously determined as Good
WiU for aU concerned directs, can the rich man f uUy enter
or remam in the Kingdom of Good WiU. Investments
that depend for profits on hard or dishonest deaUngs,
benefactions prompted by rehef from importumty or
desire for popularity, expenditures on self and fanuly
that do not represent ffi happiness and efficiency more
value not only to them but to the world than would
any practicable alternative, shut the door of the King
dom of Good Will in the rich man's face. Ha-ving more
than others, he is called to sacrii6.ce more: for apart
from sacrifice no man can see God, or know Christ,
or have feUowsffip with men and women who are reaUy
Christian. At the same time the rich Christian is not ordinarily
called upon to give away all ffis goods. That would
be a much easier and a much more useless and miscffiev-
ous act in most cases, than to use them in proportionate
ser-vice. Good WUl includes the rich man's usefuffiess
and happiness ; and reasonable care for that is part of
ffis Christian task.
Whoever gives and is known to give assumes a seri
ous sacrifice of wffich the money given is often the least
serious part. Multitudes of beggars, agents, repre
sentatives of benevolent causes swoop down upon ffim ;

THE COST OF GOOD -WILL: SACRIFICE 1 51
and if he ¦wiU give accordmg to Good Will, he must sift
these claims, di^vidmg the unworthy from the worthy,
makmg a scale of those wffich through merit, propm-
qmty or affiffity ¦with ffis o^wn mteffigent mterest, should
take precedence. He wffi have to say "no" oftener
than "yes." He ¦wiU get more criticism than gratitude ;
yet he must take it aU good-naturedly and contmue to
give. For complamt, mgratitude, misunderstandmg, is
the price every giver has to pay for gi^vmg not where it
is easiest and most popular; but where ffis judgment,
mterest and location make it possible to do most good
and least harm.
Promiscuous, mdiscriminate giving almost always does
far more harm than good. The benefactor himself,
as weU as ffis beneficiaries, is dear to Good WiU and is
justified m protecting himself agamst perpetual impor
tumty, and the damage that givmg without careful
mvestigation mto need, character and efficiency is
almost sure to do. A Uttle given discrimin atmgly and
wisely is much more acceptable than much given promis
cuously and fooUsffiy. The preacher, at the same time
that he trams ffis wealthy and poor ahke to give as an
inescapable part of their sacrifice to Good WiU, must
do aU ffi ffis power to protect them from irresponsible
agents, lazy loafers, organizations that beg money and

152 THE GOSPEL OF GOOD WILL
maintain officers for obsolete or fantastic ends, and
institutions that seek endowment in order to grow
bigger rather than to be content with doing better
the modest task to which their present funds are ad
equate. The sacrifice of the Christian soldier, in addition to
those wffich are inherent in the profession, and which
every solffier must make, is the repression of all maUce
toward those whom he fights. Good Will permits no
"Song of hate"; but requires that the hands be out
stretched in helpfulness to the enemy the instant he
surrenders. As long as evil men and nations bring on
unjust wars, good men and nations must stand ready
to fight in self-defence and in defence of humamty and
ci-viUzation : and wffile Good Will sets Umits to hate
and mahce it sets none to the energy and efficiency with
wffich unavoidable war wffile it lasts shall be prosecuted.
A man or nation, however, that fights where arbitration
is a practicable substitute for war, fails utterly of the
sacrificial spirit wffich is essential to feUowsffip in Good
WiU. The writer and the artist are called to sacrifice the
easy gain and cheap fame wffich can be had by any writer
or artist of mediocre abihty who will play on the preju
dice or inflame the passions of bhnd and brutal men.

THE COST OF GOOD WILL: SACRIFICE 1 53
Fame and gain come to the true artist and author;
but there are stages ffi their careers when they must
take less of these for the sake of more beauty, truth,
purity and love. Apart from such sacrifice, actual at
some time, potential at aU times, no poet, painter,
sculptor, can be spirituaUy great.
Tffis however is not to say that harm to some may
not be part, and a legitimate and inevitable part, of
strong, brave handlmg of unpleasant facts. If the
creative God in his Good WiU permits mcidental e^vil,
as we well know he does, the creative artist and author
cannot expect to escape the same conditions and the
same necessity. E^vil that is not chosen for its own sake,
but accepted as the conffition of greater good on the
whole is no more culpable m the human artist than in
the di-vine. Tffis hmitation on the sacrifice of artist
and author leaves him aU the freedom ffi his art a great
artist needs and a good artist wants.
Sacrifice is an element in aU personal relations. The
deeper the relation, the higher the sacrifice. A friend
is a second self : he doubles our joys and multipUes our
interests. But ffis problems at the same time become
our problems : ffis burdens our burdens : ffis disabihties
our disabiUties : ffis faiUngs our faiUngs : to be shared
in sympathy, and removed by helpfuffiess. Friendsffip

154 THE GOSPEL OF GOOD WILL
that seeks only gam is not friendsffip, but seffishness
posing ffi friendsffip's attire. The preacher must hold
ffis people up to tffis sacrfficial side of their friendsffips
and affections.
The lover who Uves and loves m Good WiU must
sacrffice aU gratffications of passion that are inconsistent
¦with the orderly and decent Ufe of family and society;
that would rob woman of her self-respect and social
standing, and chUdren of their birthright of physical
health ffi a pure and happy home. In youth, and ffi the
bachelorhood prolonged by the necessity of getting an
economic footing before a family can be supported, tffis
sacrifice, where the opportumties for indulgence are wide
open and importunate ; where strain of work is intense ;
and hours of leisure are either empty or fiUed with recre
ations that are suggestive and stimulative of passion,
tffis sacrifice often seems a very hea^vy one to pay, day
after day, year after year, through the period when
physical -vigor is at its maximum. Good WiU however
reqmres it : on no easier terms can Christian feUowsffip,
and the complete self-respect that goes with it, be had.
All honor to the splendid fellows, more numerous ffi
America to-day than anywhere else in the world, or ever
before, who have the strength and self-control to pay
that hea-vy price! They are God's chosen ones who

THE COST OF GOOD WILL: SACRIFICE 1 55
bear the brunt of ci-viUzation's battle with our imehmi-
nated brutaUty.
In our admiration and our sympathy we must never
forget or let them forget, that love in aU its expressions
is mtrmsicaUy good, not e-vU : and we must work by
hospitaUty, social centers, wholesome and happy oppor
tumties for mtimacy between young men and young
women to make hfe before marriage as normal as possible,
and early marriage the pri-vUege of as many as possible.
It is not love or passion, or the natural attraction of the
sexes for each other that we are caUed upon to sacrifice ;
but its cruel perversions. To pure love that blesses
aU it touches there is no limit set by God's Good Wffi or
man's just laws.
When friendsffip and love pass mto marriage and
found the family, the joy and gladness of Ufe reach their
ffi'ghest pomt. WeU-married husbands and wives come
closest to heaven. But -with the gladness come sorrows :
with the joy, and as its coimterpart, come the greatest
sacrffices one is ever caUed on to make : harder ffi some
respects even than the sacrffice of the soldier when he
enUsts for war. For when two persons rightly marry,
each gives up not offiy exclusive o^wnersffip ffi the fficome
of ffis property : but himseU as a self-sufficient ffide-
pendent bemg. Henceforth, ffis property, however the

156 THE GOSPEL OF GOOD WILL
legal title may run, is common property: ffis inter
ests are predominantly common interests : ffis Ufe is
a common Ufe : what is good for both is the aim of each.
Expenffitures of time, money, strength: indulgences
in amusements and recreation : risks in enterprise and
investment wffich before were pardonable or even praise
worthy, now in competition ¦with common interests
and responsibiUties become undesirable and even cffi-
pable. The glory of the new conjunct Ufe condemns
pretty much all that is exclusive in the old individuaUstic
life. Both the man and the woman have become not
merely new creatures ; but one new creature in whom
neither retains the old self.
The ideal of tffis relation is to have all tffings in com
mon: talkffig over expenditures, undertakings, pleas
ures, duties, until the ¦wiU of both is expressed ffi
every act and mterest of each. The next best tffing,
often the best practicable, is that the mutual interest
shaU be acknowledged once for aU ffi general terms:
and then by allowances of money : free disposal of time :
Uberty in forming circles of acquaintance : opportumty
for all kinds of social Ufe : each shall trust the other, and
be trusted in turn, to work out the details of such indi-
¦vidual self-expression as shall enrich the common Ufe:
and to renounce such ambitions, whether of clubs, or

THE COST OF GOOD WILL: SACRIFICE 157
dissipations, or speculations, as are merely di^visive and
tangential : takffig one out of the family Ufe in a way
or to an extent inconsistent ¦with enriched and enriching
return. The preacher should make ffis people appreciate,
expect and prepare for tffis straffi of readjustment as
an me^vitable part of the blessedness of married Ufe.
And ffi individual cases that seek or wffi accept his
pastoral counsel he should help them and hold them to
tffis mevitable sacrffice as the noble and costly side of
the relation wffich he expects them to be too strong and
brave to shirk ffi seffish querulousness, or evade ffi cow
ardly divorce.
Our greatest, if not our deepest blessffigs, come
through our country : its ffistitutions, its laws, its
hberties, its protection of person and property. Here
again sacrffices commensurate ¦with these great boons are
reqffired of every person who wortffily receives them.
Cheerful payment of one's fuU fair share of taxes;
generous devotion of time and strength to the formation
and promulgation of sound poUcies; faithful work at
the primaries and the poUs ; readiness at personal cost
to seek and hold office oneself ; help to put the right men
ffito office and to keep the wrong men out, are the least
a man of Good Wffi should do as a citizen.

158 THE GOSPEL OF GOOD -WILL
Finally as the crown and consummation of this practi
cal devotion, day after day, year after year, in times of
peace, comes the duty and privilege and glory of gi-ving
his Ufe, or the Ufe of husband or son, to the service of
ffis country in just and righteous war. The man of
Good Will however must rise higher than nationaUsm
in his patriotism. President Wilson at the close of his
message in December, 191 5, called attention to the new
era on which we have entered. It is the era in which
we have had the greatness of world-concerns thrust
upon our attention. We cannot think world-thoughts
worthily -without being prepared for whatever sacri
fice our world-responsibiUties may call. Not in readi
ness for aggression or insolent interference in the affairs
of other nations : but ffi sympathy for all who are in
disorder and oppression, we must be strong enough
to render our reasonable and proportionate ser^vice;
by peace wherever peaceful arbitration is possible :
by war wherever righteous war is unavoidable. The
nation that hves up to the Gospel of Good WiU must
accept the perpetual sacrifice which world-^wide responsi
biUty involves. On no easier or cheaper terms can any
nation rise from nominal to -vital Christiamty. The
more we prepare for war in this spirit, the more zeal
ous shall we be to avoid war, and wherever possible to

THE COST OF GOOD WILL: SACRIFICE 1 59
estabUsh justice through arbitration and treaty. Here
as everywhere sacrffice is not made for itseU. The
fearful sacrifice of war is one to be prepared for at all
times : but actually to be made only when every de-vice
of patience, remonstrance, arbitration, and negotiation
has proved unavaihng. To have miUtary power is
a national necessity : to use it save as a last desperate
resort is a national disgrace.
The Gospel of Good WiU reqmres the Nation to brmg
reasonable miUtary preparedness to the altar : but it
bids the nation search earnestly in the tfficket for the
tangled ram of such conciUation as -wiU save the actual
sacrifice of its sons on the red altar of war. Every
Christian nation must stand ready to do what Belgium
did ffi 1914. But we hope and pray that the spread of
the Gospel of Good WiU may render the actual offering
of so costiy a sacrffice never agam a national necessity.
Sacrffice in every case is the obverse of service : the
price we have to pay in private loss for personal or
social gaffi. That price must be paid ffi each case up
to the Umit where more sacrifice would involve less
effective service; and less efficiency of the servant for
future ser-vice. AU the wealth and popularity that can
be maintained without compromise of principle it is the
Christian's duty to secure and maintain. For Good

l6o THE GOSPEL OF GOOD -WILL
WiU includes him along ¦with his country, his constitu
ents, his cause : and justffies him in taking for ffimseU
such remuneration and support as is not inconsistent
with the best good of others and of all.
The supreme sacrifice is that of Jesus Christ: and
it was made, like our sacrifices, in loyalty to his vocation
and his personal relationships. He felt called to preach
the Gospel of Good WiU in a commuffity and an age
where formaUsm, legalism, Pharisaism were on the
throne. To preach effectively this Gospel under these
conffitions was to bring down on his head the hatred,
jealousy and spite of those who were wedded to and
profiting by these false gospels. By keeping quiet,
or by confiffing his miffistry to remote rural regions, he
could have escaped the enmity of the rulers at the
nation's capital. Such a poUcy of self-protection, how
ever, would have made him false to his caffing ; unfaithful
to the unshepherded sheep on whose superstitions the
formaUstic wolves were all too prone to prey. He
refused to save himself by sacrificing the truth, and
sacrificing ffis fellow-men who were entitled to hear
the truth from his Ups, and see it in his Ufe. In fideUty
to ffis vocation as the Son of Man, the typical repre
sentative of humamty, the Sa^vior of the world, he pro
claimed his truth boldly, aggressively, persistently;

THE COST OF GOOD -WILL: SACRIFICE l6l
and sacrificed ffis Ufe to do it. So long as he could teach
it more effectively by Uvmg than by dying, he post
poned ffis trip to Jemsalem; and escaped out of the
midst of ffis enemies. But when open attack at the cost
of ffis Ufe was the most effective witness agaffist error
and for tmth, he did not flffich from drinking the fuU
cup of torture, ignommy, and death. True to his
vocation as revealer and teacher of the ffighest spiritual
tmth, he laid down his Ufe. For the fuU enjoyment of
that Gospel, and its dffiused spirit and multiphed frffits
throughout the world, we are ffidebted to him and to
ffis sacrffice. The preacher is abundantly justified
in makmg that sacrffice the central theme in ffis preach-
ffig, pro-vided he preaches it not merely as a sacrifice
made once for aU to appease an estranged God ; but a
sacrifice we must aU repeat ffi faithful and heroic devo
tion to our daily tasks and social relationships.

VI
BY-PRODUCTS OF GOOD WILL: THE CHRISTIAN
VIRTUES
"My religion is very simple. I love God and aU my brothers."
Charles Rann Kennedy, The Servant in the House, p. 22.
These words of our text are spoken by Manson, who
represents Christ. He comes into the Vicar's household
in the disguise of a servant, and in the regular course
of his service, and the conversations incidental to it,
separates in that household the sheep from the goats.
The text contains his separating principle. If Good
Will for all your brothers is your aim you go to his right
hand. If honors and emoluments, promotions and
preferments for yourself are your aim, then even though
those honors and emoluments happen to be ecclesiasti
cal, your place is on the left, and your destination the
outer darkness.
There is ffi the play only one hopelessly lost soul —
only one that even Christ can't save. He is James
Ponsonby Makeshyfte, D.D., the Most Reverend the
162

BY-PRODUCTS OF GOOD WILL 163
Lord Bishop of Lancasffire. And why can't Christ
save him? Why does he turn ffim out of the house?
Because ffis real motto is : "Give as Uttle, and grab as
much as we can" ; because there are spheres of human
Good wffich he despises; because he is unwilUng to
sit at the table with a working-man ; because he faUs
to mclude ffi ffis idea of good the weUare of the work-
mg-man ; because ffis wffi is no bigger than ffis personal
interests, and the digffities and emoluments of ffis eccle
siastical office. A man can't be as Uttle as that, and
share m the feUowsffip of Manson, Christ. For Christ's
feUowship is not primarily an affair of learned lore,
stained-glass wffidows, and ecclesiastical miffinery: aU
of wffich the Bishop has ffi abundance: it is genuffie
love of God and aU his brothers, wffich the Bishop
utterly lacks.
The Vicar, the Reverend Wiffiam Smythe, is haU
lost, haU saved : and ffi the end is saved so as by fire.
He has climbed to ecclesiastical preferment by takffig
unfair advantage of ffis poor brother whom he drove
to a Ufe of dissipation: and by Usteffing to the false
and fooUsh advice of his ambitious wife, who loves him
more than she loves God, and is more anxious to see ffim
win a great reputation as scholar and preacher and
churchman than to see him domg the greatest good to

164 THE GOSPEL OF GOOD WILL
his people. There is this sign of genuineness about him,
however, that he heartily despises the Bishop, and can't
endure to have the old hypocrite around poisoffing the
air of his house. Under Manson's influence he becomes
sincerely sorry for the wrong he has done ffis dissolute
brother, Robert Smith, a humble scavenger. In the
end he shakes off the seffishly ambitious influence of his
too fond wife, joins ffis humble brother in doing the
disagreeable and dirty work of cleaffing out the church
drain, because that happens to be what the people really
need to have done. His repudiation of ffis -wife's bale
ful influence is the turning point. She cares nothing
for his real usefulness, everything for ffis preferment,
as comes out in their conversation. Auntie
{Now thoroughly afraid) What do you mean by the
tmth, Wilham? Vicar
I mean this : What is the bffilding of tffis church to
you? Are you so mightily interested in architecture,
in clerical usefulness, in the furtherance of God's work ?
Auntie
I am interested in your work, WilUam. Do you take
me for an atheist ?

by-products of good will 165
Vicar
No : far worse — for an idolater !
Auntie
Wiffiam — Vicar
What else but idolatry is tffis precious husband-wor-
sffip you have set up ffi your heart — you and aU the
women of your kind? You barter away your o^wn souls
in the service of it : you bmld up your idols in the f asffion
of your o^Ti respectable desires : you stmggle silently
amongst yourselves, one against another, to push your
own god foremost ffi the miserable httle pantheon of
prigs and hypocrites you have created !
Auntie
(Roused.) It is for your own good we do it !
Vicar
Our o^wn good ! What have you made of me ? You
have plucked me do^wn from whatever native godhead
I had by gift of heaven, and hewed and hacked me into
the semblance of your o-wn idolatrous imagination ! By
God, it shaU go on no longer ! If you have made me less
than a man, at least I ¦wiU prove myself to be a priest !
Auntie
Do you caU it a priest's work to —

l66 the gospel of good will
Vicar
It is my work to deUver you and me from the bondage
of hes 1 Can't you see, woman, that God and Mammon
are about us, fighting for our souls?
Auntie
(Determinedly) Listen to me, William, Usten to
me — Vicar
I have Ustened to you too long 1
Auntie
You would always take my counsel before —
Vicar
AU that is done ¦with ! I am resolved to be a free man
from this hour — free of hes, free of love if needs be,
free even of you, free of everytffing that clogs and hin
ders me in the work I have to do ! I will do my own
deed, not yours ! Auntie
(With deadly quietness) If I were not certain of one
tffing, I could never forgive you for those cruel words :
Wiffiam, tffis is some madness of sin that has seized you :
it is the temptation of the de^vil !
Vicar
It is the caU of God !

BY-PRODUCTS OF GOOD WILL 167
Yet even the ambitious ¦wife is saved after much
protestation. When the Vicar finally joffis ffis humble
brother, takes off ffis coat and sets about the dirty and
dangerous work of cleaffing out the draffi, she is brought
to give him her blessffig, "God's might go ¦with you,
Wiffiam! Accept him, Christ!" and she is last seen
takffig with one hand her husband's hand, and with her
other hand the hand of ffis humble and formerly wronged
and despised scavenger brother, so that the three form
a kffid of cross.
The real church Manson or Christ is buUdffig, the
church Robert, the dram-digger, belongs to, the church
to wffich he and Manson ¦win his Vicar brother and ffis
ambitious wUe, "affi't psalms, and 'ymns and old maids'
tea parties, mind you"; it is "no dead pUe of stones
and unmeanffig timber; no aggregation of Gotffic
arches and staffied-glass ¦wffidows."
"When you enter it you hear a sound as of some mighty
poem chanted. Listen long enough, and you wffi learn
that it is made up of the beatffig of human hearts, of
the nameless music of men's soffis — that is, if you have
ears. If you have eyes, you ¦wffi presently see the
church itseU — a looming mystery of many shapes
and shadows, leapmg sheer from floor to dome; the
work of no ordffiary bffilder !

l68 THE GOSPEL OF GOOD WILL
" The piUars of it go up like the bra^wny tmnks of he
roes : the sweet human flesh of men and women is moulded
about its bulwarks, strong, impregnable: the faces of
Uttle children laugh out from every cornerstone: the
terrible spans and arches of it are the jomed hands of
comrades; and up in the heights and spaces there are
inscribed the numberless musings of all the dreamers of
the world. It is yet bffilding — bffilding and bmlt
upon. Sometimes the work goes forward in deep dark
ness : sometimes in bUnding Ught : now beneath the
burden of unutterable anguish : now to the tune of a
great laughter and heroic shoutings like the cry of
thunder. Sometimes in the silence of the mght-time
one may hear the tiny hammerings of the comrades
at work up in the dome — the comrades that have
cUmbed ahead."
Robert Smith, the dissipated scavenger brother,
understands and is drawn to that church. "I think
I begin to understand you, comride, especially that bit
abaht the 'ammerins an' the harches. S'pose there's
drain 'ands wanted in that there church o' yours?"
He goes in to dig the drains. With aU his bad record
he has two redeeming traits. He is tender to ffis long-
lost, new-found daughter, and he works — works for
the good he can do. "I work — and work well; that's

BY-PRODUCTS OF GOOD ¦WILL 1 69
more than some of 'em can say — and I don't get much
money for it either." When remffided by the Vicar
of the stench and horror and darkness of ffis dram dig-
gffig, he repUes, "What's it matter, if the comrides
up above 'av' Ught an' joy an' a breath of 'olesome air
to smg by? 'Igh ffi the dome, the 'ammerins of the
comrides as 'av' climbed aloft ! " And when the Vicar
ffi deepest peffitence says, "I caU myseU nothing: I
am nothing — less than nothing in aU tffis U^ving world,"
Robert, proud of the place ffi the service of the whole
ffis humble vocation gives him, exclaims, "But I
caU myseU summat — I'm the Drain-Man, that's what
I am." His place and function of service, ffis humble
share ffi domg God's Good Wffi, makes him brother of
Manson, the Servant ffi the House — Christ.
That is a Gospel every right-mffided man ffi the world
accepts as soon as he clearly sees it. Of course it is
hard to give a twenty-mmute sermon the clearness and
force of a weU-acted two-and-a-haU-hours play. But
if we take the same theme; show the greatness and
glory of Good Wffi however humbly done; we shaU
get sometffing of that response wffich tffis great play
wherever presented has evoked. Good WiU, whether ffi
a play or sermon, is the only tffing big enough to make
a thoughtful man give aU ffis Uttle self possesses ffi happy

170 THE GOSPEL OF GOOD WILL
whole-hearted exchange. All the Christian -virtues flow
out of this love for God and all one's brothers: this
devotion to their real good regardless of the honors
and emoluments one's ser^vice to them may involve.
Christian character, and all its constituent -virtues,
are by-products of U^ving in Good Will. To aim at
character directly; to cultivate the Christian virtues
hke Benjamin FrankUn, gi^ving one day to patience,
another to chastity, another to generosity, is to miss
altogether the Christian point of ¦view, and become a
conceited prig. If we trust and serve Good WiU, aU
these graces ¦will come trooping after us. But if sought
directly they fly beyond our reach.
The most characteristic Christian -virtue is modesty;
or as the New Testament calls it meekness, humiUty,
poverty of spirit, not being puffed up. One who sees
how vast is Good Will; what splendid achievements
it is making ; and how much remains to be done ; -will
come to see how small and how imperfect is ffis httle
contribution to the great whole. A young Christian,
Uke a no^vice at any work or sport, may be filled with
self-importance, and say and do tffings to show off his
newly acquired accomphshments. But it is the sure
mark of the no^vice — tffis self ^centered, seU-conscious
air of importance and superiority. He who has come

BY-PRODUCTS OF GOOD WILL 171
to admire Good WiU in Christ and ffis feUow-Christians,
and has learned to measure himseU by that perfect
standard, wffi imderstand how far ffis best achieve
ments faU short of it ; and wffi be modest as a matter
of course ; as the me-vitable coroUary of the plain fact
of ffis mamfold shortcomffigs. Whoever like the Bishop
ffi the play is proud and puffed up, has failed to see Good
Wffi and ffis own tme place far below its ffigh reqffire-
ments. To cultivate modesty directly is impossible :
for the more we think we have of it, the less modest we
are. But Good Wffi, by its contrast with our imperfect
¦wffis, ffiduces modesty. The preacher wiU teach ffis
people to measure themselves and each other by that
searcffing standard.
Purity of heart is likewise directly unattamable.
The more we dweU on it, the more we are conscious by
contrasts of the lusts over wffich purity is the victory.
DweUffig on it even for the purpose of preacffing it to
others is spirituaUy ultra-hazardous. The more we
thiT^k about purity the less pure we become. As Pascal
says, "Few persons tffink of modesty modestly, or of
chastity chastely." On the contrary, if we hve in Good
Wffi for aU men and women, out of that thought ¦will
flow a reverent and tender regard for aU that concerns
their weUare : most tender and most reverent ffi refer-

172 THE GOSPEL OF GOOD WILL
ence to those sacred instincts and functions on which
the perpetuation of the race through the uffion of the
sexes is so beautifully based. The Christian preacher
¦will seek purity for his people, not by exhortation to it,
but by deepening their reverence for Good WiU in its
pro^vision for love as the fountain of Ufe.
Gentleness is a sickly, sentimental affair when culti
vated for its own sake ; and marks the mollycoddle and
the sissy. Hard, coarse, rough brutahty is more manly.
But the gentleness that comes of keeping before one's
eyes and in one's heart Good Will is strong and firm.
It refuses to hurt another's feehngs, not from fear or
weakness, but because that other person is a cffild of
the Father, a brother or sister of Christ, an actual or
potential agent of Good WiU. To harm another by
word or deed is to hurt what is dear to oneself — a stupid
contradiction. From one in whom Good Will dwells,
no harsh act, no cross look, no cruel word ¦wiU come:
because such acts and looks and words contradict the
Good Will which is one's inmost principle of Ufe. To
be sure we have lapses here more than elsewhere; for
our looks and tones and acts reflect too often not what
we permanently mean to be ; but what we lapse into in
unguarded moments. Yet if these be promptly fol
lowed by repentance and the request for forgiveness.

'BY-PRODUCTS OF GOOD WILL 1 73
they cannot destroy the gentleness wffich is what every
disciple of Good Wffi seeks to express. The preacher,
then, ¦wffi preach not gentleness directly ; but the devo
tion to Good Wffi out of which gentleness me^vitably
flows. Charitableness hke^wise, when cffitivated directly,
is an easy-goffig, ffidffierent, almost effeminate quaUty.
But when it comes cis the result of U^vmg in Good WiU
for others, it is at once keeffiy critical and kffidly merci
ful toward their faffits and faiUngs. The Christian sees
ffi ffis brother's faUffig a defeat of Good WUl for him :
and he cannot help beffig sorry, and hopffig for better
tffings next time. He cannot rejoice ffi another's iffiq-
ffity ; both he and ffis brother are mcluded ffi the Good
Wffi wffich it is ffis precious pri^vUege to serve. Good
WiU therefore is the seed of wffich charitableness is the
frmt. Cheerfuffiess, or as the New Testament caUs it, hope,
is another Christian grace wffich the preacher cannot
profitably exhort ffis. people to cultivate, but wffich ¦wffi
surely foUow wherever Good Wffi is preached persua
sively. Accident, sickness, poverty, lonehness, unpopu
larity, failure, sm, bereavement, death — one or more
of these e^vUs confront us most of the time: no one
can escape them altogether. Earthquake, tornado, vol-

174 THE GOSPEL OF GOOD WILL
cano, conflagration, flood, insect pests, war, unemploy
ment, over-production, imperfect distribution, robbery,
theft, failure of employers or debtors, breakdown of
character of those ffi whom our Uves are bound up,
events whoUy or largely beyond our foresight and con
trol, bring upon us suffering and loss. If we are merely
children of nature, desiring the good tffings these mis
fortunes take away, then we shall be at the mercy of
these accidents, bereft and comfortless.
The Christian preacher, however, offers the sufferer
a chance to serve and share Good Wffi. Here in human
history, in human hearts, in human homes, in Christ
and the spirit of Christian men and women, in ourselves
so far as we are Christian, we see, and taste, and touch
and handle a Good Will which would not vdffingly sub
ject those whom it loves to suffering. This is the best
thing we know in the world. Therefore we beUeve
it is the purpose for which the world was made. We
know that we cannot shield those we love from aU these
incidental and accidental e^vils. We do not know or
beUeve that God could do it in a world hke tffis, where
fimte forces foUow their own unvarying laws, and fiffite
¦wills follow their o^wn always imperfect and often per
verse de^vices. Good Will is not omffipotent in the
sense that it can produce any specffic result it pleases.

BY-PRODUCTS OF GOOD WILL I 75
regardless of the conditions of Ufe ffi a rational and law-
abidmg world. Prayer wffich rests on and fosters that
delusion is perverse ; fatal to true worsffip and rational
comfort. If getting what we happen to want out of
an arbitrarily omffipotent God is the kind of comfort
ffis people crave, then the frank and honest tffing for the
preacher to say is that there is no such comfort to be
had ; and the persons who are weak and fooUsh enough
to ask for it, would not be worthy of it, even if it were
to be had. No : God's Good WiU is conditioned by the
rational laws of its o^wn umform and beneficent opera
tion. It can acffieve supernatural results; but they
are supernatural ffi the sense of beffig above what the
merely natural heart of man could accompUsh ; not ffi
bemg above what law ¦wffi permit.
Good Wffi is still at work in the world and at war ¦with
e^vU, even when e^vU strikes us most severely. It is
blessffig others, even when ffi some few particular re
spects the general order it permits hurts us : and we
can rejoice ffi its blessffig of others ; help it on ; and so
share its outgoffig to others ; be its agents ; have it in
our hearts. And if we are fmitful, and keep on ha^vffig
Good WiU toward others ; ffi due time others who have
Good Wffi, wiU recogmze a kffidred spirit ffi us and
welcome us as brothers and sisters ffi its feUowsffip and

176 THE GOSPEL OF GOOD WILL
ser^vice. Gi^ving it to others ; recei^ving it from others in
retum; we shall Uve more and more in it; and thus
become more and more sure of it. Whatever accident
or evil man may take away, this experience of being
both object and subject of Good Will remains, and grows.
We can be for Good WiU at aU times : and we can be
assured that Good Will at all times is for us: and if
that be for us, and we for it; nothing that happens
can be effectively against us, or separate us from our
fellowship -with God, -with Christ and -with our fellow-
Christians. We can join hands in cleaffing out the drains,
Uke the saved souls in the play : and in doing it we can
be as happy as Robert Smith.
To be sure this fellowship in Good Will cannot readily
be extemporized in time of trouble. Those who are
not ready when the in-vitation comes cannot go in to
the feast. Those who desired only things, and lose those
things they desired, lose all ; and naturally are comfort
less. But those who, ¦with the things they had, also
had Good WiU as the spirit of their Uves; doing its
service, sharing ¦with others its fellowship, have some
thing so much better than tffings, wffile they have things,
that the best part of their Ufe remains when the tffings
they had are by accident or misfortune taken away.
To purchase tffis pearl of great price they are ¦wiffing to

BY-PRODUCTS OF GOOD ¦WILL 1 77
part ¦with aU their other possessions. No misfortunes
can leave him bereft who keeps Good Wffi ffi ffis o^wn
heart; and shares ¦with and receives from others tffis
same precious treasure.
Sickness may take away certam powers and forms
through wffich one has expressed and enjoyed Good
WiU : but it cannot rob one who really has Good Wffi
ffi ffis o^wn heart, and rejoices to recogmze it ffi the
hearts of ffis feUows, of tffis ffis most valued possession.
Indeed sickness often brings out withffi one a devotion
to and appreciation of Good Wffi wffich health, and
the absorption ffi routffie health permitted, had failed
to develop. Health can express Good WiU ffi most
ways so much more effectively than sickness, either
acute or chrome, that one who has it in ffis heart
wiU take every reasonable precaution to be weU and
keep weU. Yet when sickness comes, whether from
exposure, or overstrain, or contagion, or one's own foUy,
he ¦wffi find ffi more patient cheerfuffiess; ffi fficreased
gratitude ; ffi deepened tenderness, ways in wffich he may
ffi part make up, and sometimes more than make up,
for the forms of serving Good WiU wffich the sickness
has rendered temporarily or permanentiy impossible.
The rest, trust, peace, and patience wffich Good Wffi
imparts to the heart ffi wffich it dweUs, does much

178 THE GOSPEL OF GOOD "WILL
to hasten recovery and avert disease. A man or woman
who regards himself or herself as the son or daughter,
agent and embodiment of Good Will in the world, -with
some of its specific work to do and love to mamfest,
will be so regular in exercise, temperate in diet, restful
in sleep, moderate in work, that he or she will not have
a twentieth part of the ailments that overtake the
man or woman who is bent on self-indulgence, or per
sonal ambition, or social preferment, or mere business
success. Christiamty of this sort, altogether apart
from any special theories about the nature of disease or
the unreaUty of matter, is the greatest health-giver
and Ufe-preserver in the world. Good Will is a Gospel
wffich, if faithfully preached and practiced, for the most
part keeps its adherents well and strong ; and yet when
sickness does overtake them makes them patient and
cheerful to bear it.
The Christian preacher must also show his people
how to be contented in whatever state they are. Pov
erty has its consolations for one who is in Good WiU.
The Christian, to be sure, can express more Good WiU
¦with ample furmture of fortune than without it. He can
keep workmen steadily and remuneratively employed:
educate his children : support good causes and reforms :
help the poor: pro-vide for the old age of himseU and

BY-PRODUCTS OF GOOD WILL 1 79
his fanuly so much better -with money than without
it, that for the sake of these ends, aU of which are
precious ffi the sight of Good WiU, he wiU earn and save
and ffivest aU that he can consistently ¦with the claims
that come upon ffim from day to day. Yet just because
he seeks and holds ffis wealth not for itseU ; and not for
ffimseU considered as a seffish ffiffi^vidual ; but for Good
Wffi, and for himseU as its agent, the best part of ffis
wealth — the end it serves — ¦wiU remain ¦with him,
even if he fails to secure the wealth ; or if, after securing
it, he loses it. Good WiU, though ffi some ways it can
be better served by the rich, ffi other ways can be
effectively served by the poor. Sympathy, affection,
appreciation are often better gifts and better services
than those money can buy ; and these the poor are often
able to give more generously and naturaUy than the rich.
The preacher ¦wffi teach ffis people that if they reaUy
Uve ffi and for Good Wffi, riches or poverty, though
not as the Stoics woffid say ffidffierent, is yet a minor
matter. Wealth honestly gained and justiy and gener
ously used is preferable, and on the whole more service
able; but poverty is also endurable, even welcome, as
developffig sympatffies and charities wffich wealth too
often stifles and stunts.
FffiaUy the Christian who Uves ffi Good Wffi develops

l8o THE GOSPEL OF GOOD -WILL
an efficiency, an economy, a serviceableness wffich, not
always but frequently; not uffiversally but generaUy,
makes him friends ; finds him employment ; brings him
recogmtion, help, support ; and tends to take away ffis
poverty. AU these things Good WiU tends to add unto
the man or woman who cheerfully, diUgently, faith
fully, generously gives to its ser-vice what he has, be that
Uttle or much. Robert in the play gets ffis daughter,
his brother, and even ffis formerly superciUous sister-in-
law in return for the humble ser-vice he renders.
The man who is tr3dng to do right in a world that is
going wrong is often Uke EUjah affficted with a sense of
loneUness. It is the preacher's pri-vilege to show him
that he is ser-ving, not an unrealized ideal, but God's
slowly coming, surely conquering Good WiU, wffich
generations before him have served; which miffions of
his contemporaries are serving, and which generations
after him -will serve ; and that he has a great and grow
ing compaffionship with Christ and an innumerable
company of fellow-Christians. Nor will the miffister
permit this compaffionship in Good Will to remain per
manently one-sided. He -will make sure that this man is
recognized, appreciated, befriended, loved, by some other
sons and daughters of Good Will, and welcomed into the
intimacy of a friendship founded on this common bond.

BY-PRODUCTS OF GOOD WILL l8l
The man who Uves in and works for Good WiU at
times gets criticised, makes himself unpopular: and is
persecuted for righteousness' sake. AU manner of e^vil
is said against him falsely ; because there are sure to be
persons ¦with whose mterests ffis service of Good WiU
faUs to cofficide. AU the ultra-conservatives ffi poUtics
and reUgion; aU the thoughtiess and reckless radicals;
all the grafters; aU the seffishly sensitive; aU the
silUly sentimental; aU the hypocrites; all the Scribes
and Pharisees ; aU the Bishop Makeshyf tes, at one time
or another are bound to be agaffist the man who disin
terestedly and conscientiously makes Good Wffi ffis
prfficiple of conduct. Woe to him if these people speak
weU of him ; for it is a sure sign that Good Wffi is feebly
apprehended and timidly performed. To be alone and
to be re^vUed is hard. But to be sure that one is sayffig
and doing what Good WiU, and aU its honest and en
hghtened sons, desire one to say and do, is not to be
alone; but to have the support and approval of the
best company on earth and ffi heaven. Li^vffig ffi such
ffigh and ¦wide feUowsffip, one can stand the criticism
and condemnation of those who are out of it ; or offiy im-
perfectiy and unffiteffigentiy ffi it. Here agam, usuaUy
but not always, ffi the long run the man who consist-
entiy does the Good Wffi soon or late comes to have

1 82 THE GOSPEL OF GOOD ¦WILL
his integrity recognized; comes to be loved by those
who share with him the same high ser^vice; and even
to be respected by the very men whom he disinterestedly
opposes ; and who from self-interest continue to oppose
and maltreat him. It is the preacher's richest pri^vilege
to give the man who is persecuted for righteousness'
sake the assurance and the experience of tffis di^vine and
human support.
Failure is much harder to bear than criticism. To
work long and hard ; to do one's best ; and then from
one's own miscalculation, or defect, or blunder; or
from the ingratitude, greed or treachery of others to
fail of the result at wffich one aims, is very hard to bear.
If that is the whole story it is almost unendurable. Yet
to the man who Uves in Good Will that is not the whole
story. He may fail to secure the specific object at
wffich he aimed; but the preacher stands before ffim
and by his side to assure him that he cannot fail to be
in Good Wffi, unless by his own fault he faUs out of it.
The effort he puts forth counts as just so much added
strength to the. cause of Good Will in the world. The
traiffing acqmred ffi tffis defeat ; the influence exerted ;
the protest registered ; will all be helpful in the renewal
of the same general campaign at other pomts and at
later dates. No effort put forth in the ser^vice of Good

BY-PRODUCTS OF GOOD WILL 1 83
Wffi can ever be lost. As the location of the baU on the
griffiron at any given time, and the final score, are the
resffitants of aU the efforts put forth on both sides ; on
the side of the losers as well as on the side of the ¦winners ;
so the preacher ¦wffi teU men Good WiU is stronger, and
its triumph sooner, ffi consequence of every ounce of
energy, every uffit of resolution, every atom of ffiteUi-
gence any defeated man has put forth ffi its behaU.
Many batties may be lost ; many soldiers may be slaffi ;
many captams may be vanqffished : but the campaign,
the cause. Good Wffi goes marcffing on: and every
faithfffi fighter ffi its behalf; every honest worker in
its service, has his share ffi the conquest he helps to
acffieve. Even ffis partial and temporary faUure con
tributes its part to hasten the eternal and total triumph.
And here too whoever keeps on fighting and working
ffi Good Wffi draws soon or late to ffis side supporters
and comrades ¦with whose aid he makes ffis defeats
progressively less, and his ¦victories mcreasmgly fre
quent. Every man has defects and handicaps, makes blun
ders, says and does fooUsh tffings of wffich he is heartUy
ashamed. Yet if one is heartUy devoted to Good WiU,
and sure of ffis place ffi its favor, even ffis acute mistakes
and chroffic faiUngs cannot cast him do^wn. Here or

1 84 THE GOSPEL OF GOOD ¦WILL
there, again and again, he may be a discredit to himself
and to the Good Will he seeks to serve. But the
preacher is there by his side to teU him that Good Will is
so magnanimous ; its ser^vice is so varied ; that no man
is so awkward and clumsy, so stupid or ill-trained, so
inefficient and incompetent, but that on many sides and
in many ways outwardly, and altogether in his heart
inwardly, he can be its useful, honorable servant and
well-beloved son. The preacher will tell him that if a
man makes up his mind and sets ffis heart to count
oneness with Good Will the supreme thing for which he
cares ; the one thing on which he stakes his happiness :
he ¦will find that no physical disabihties; no mental
weaknesses; no social disquaUfications ; no spiritual
dulness, can separate him from what he most desires.
The only disquaUfication that can exclude the humblest
from the wedffing feast is the dehberate neglect to put
on the wedding garment that is freely offered to all
in^vited guests — the garment of Good Will.
In addition to our own sins and the sorrow and shame
they bring, we have to bear the effects of the sins of
others : the sins of a dishonest partner ; the sins of an
unfaithful or drunken husband ; the sins of a dissolute
son or a wayward daughter; the sins of competitors
who make honest deaUng almost financially suicidal;

BY-PRODUCTS OF GOOD WILL 185
the sffis of slanderers that destroy our good name ; the
sms of employers who break do^wn our health ; the sins
of mlers that misrepresent us and plunge us ffito extrav
agance, or debt, or war.
If we are mere children of nature, cra-ving the good
tffings of wffich the sffis of others deprive us, we shall
be soured, embittered, dejected, comfortless. But the
preacher is ordaffied to assure us that if we beUeve in
Good WiU, workffig for the good of us and of others ;
if we enter eagerly, generously, bravely into its ser-vice,
we shaU have its feUowsffip and cheer ; and that is so
much deeper and stronger and sweeter than anytffing
any -wrong-doer can take from us that we shaU be opti
mists even ffi an en-vironment ffi wffich to aU outward
appearance everytffing makes for pessimism.
The wives of drunken and brutal husbands ; the hus
bands of ffisincere and ostentatious wives ; the employees
of heartless corporations and the employers of sffiftless
help ; merchants who are crushed by cruel competition ;
investors who are fleeced by unscrupulous maffipulators ;
friends who are aUenated by miscffief -makers ; lovers
who are separated by worldly parents or gossipffig mis
cffief -makers : — - aU who suffer unjustly from the wrong-
domg of others are welcome to enter through the open
door of disffiterested devotion the blessed feUowsffip

1 86 THE GOSPEL OF GOOD WILL
of Good Will, and of all its sincere, simple, straight
forward disciples. Here is comfort free for aU; which
Good Will alone can give; and which no other man's
evil wiU can ever take away. Whoever wishes to hve
in Good WiU can have what he wishes for the asking.
"Ask and ye shall receive; seek and ye shall find;
knock and it shall be opened unto you. For every
one that asketh receiveth ; and he that seeketh findeth ;
and to ffim that knocketh it shall be opened." Under
stood not of a future, far-off heaven ; but of a present
and ffitimate feUowsffip in Good WiU, this and a host of
kindred Scripture invitations become self-e-vident on
the Ups of the preacher who has the insight and tact to
utter them at the right time and in the right way to the
afflicted persons who need to hear them.
Faith ffi immortaUty, grounded in faith in Good Will,
is a distinctively Christian grace. Bereavement is the
severest of the sufferings to which we are subjected, and
for this the preacher must pro-vide a comfort which is
at once genuine and noble. Union based on mutual
sharffig of Good Will is the highest, holiest, sweetest
thffig we know here on earth : and the more we ap
preciate it ; the more we hve by it, in it, and for it, the
surer we grow that it is the end for which the world
exists and for which we were born ; and that the sepa-

BY-PRODUCTS OF GOOD WILL 187
ration of death cannot utterly defeat and destroy it.
Proof ffi the sense of physical e-vidence of physical sur
vival, so that the physical order would be mcomplete
and contradictory -without it, there is none. But we
have moral and spiritual e-vidence of immortahty ffi the
sense that our ffighest and hoUest affections ; our deepest
and tenderest aspirations ; our bravest and noblest sacri
fices would be put to permanent coffiusion and f utiUty if
what we hold so precious and strive so hard to be worthy
of were withheld. In that case we should be better,
kffider, braver, than the world of wffich we are a part.
Good Wffi as reflected ffi human hearts would be left un
related to a kffidred Good WiU at the heart of tffings ; a
mere temporary sport of chance comffig from and going
to an order iffierior to itseU, yet triumpffing over it.
Tffis the greatest spirits of our race, those who have
most fuUy entered ffito and worked for Good Wffi, stead-
fastiy refuse to beUeve. Expectation of eternal ser-vice
and feUowsffip in Good Wffi gives him who has it such
a digffity and worth; such a strength and cahn, that
the experience of it ffi ourselves, or the appreciation of
it ffi others, goes far to prove it "too fair to turn out
false." Most persons who, like Jesus and Paul, have
suffered much and advanced far ffi tffis effiargffig and
uphftffig feUowsffip simply cannot beUeve ffi, any more

1 88 THE GOSPEL OF GOOD WILL
than they can will, the extinction of a Ufe and love so
precious. Tffis assurance of faith, attested by the vast
majority of the faithful, it is the preacher's honest pri-vi
lege to offer for the comfort of all who mourn the loss
through death of those whom the feUowsffip of Good
WiU had ennobled and endeared.
Our own certain death, if we are U-ving in tffis faith,
gives us no anxiety and no alarm. There as here, for
ever as now, we serenely trust Good Will to make a^
heaven which it wiU be our privilege to serve and share.
For a heaven not upbffilt by the free and harmomous
effort of many sons and servants of Good Will would
be no heaven : and with no such work to do and cause
to serve, neither Good WiU, nor our wills a sharers of
it, would have worth or meaffing. For, as the ideaUsts
teU us, to be or to exist at all means to fulfil purpose ;
and a purpose that makes the present Ufe noble, and
reqmres eterffity for its fuffilment, is the pledge and
prophecy of a blessed immortaUty.
In addition to the ideaUstic evidence that immor
taUty in Good Will is the only satisfactory fuffilment of
the world-purpose, there is the pragmatic e^vidence
that whoever hath this hope in ffim purifieth himself
even as Good Will is pure. One cannot cherish the
anticipation of an eternal Ufe of perfect Good Will, and

BY-PRODUCTS OF GOOD WILL 189
at the same time cherish maUce and pride and cruelty
and greed and sloth.
Tffis faith makes judgment automatic and inexorable.
In the clear transparency of the spiritual world those
who have Good WiU are forever welcome to its feUow
sffip : those who have the lurkffig grudge, the mean
jealousy, the hoUow msincerity, are automaticaUy shut
out. Pictorial representations of this automatic judg
ment by Good Wffi, are found at the end of Plato's
" Gorgias," and in Jesus' parable of the Last Judgment.
Phillips Brooks' sermon on "The Law of Liberty" also
states it beautifuUy and con^vincmgly.
"By tffis law we shaU be judged. How simple and
sublime it makes the judgment day ! We stand before
the great white throne and wait our verdict. We watch
the closed Ups of the Eternal Judge, and our hearts
stand stiU until those Ups shaU open and pronounce
our fate ; heaven or hell. The Ups do not open. The
Judge just Ufts His hand and raises from each soul
before Him every law of constraint whose pressure
has been its education. He hits the laws of constraint
and their results are mamfest. The real intrffisic na
ture of each soul leaps to the surface. Each soul's
law of Uberty becomes supreme. And each soul, ¦with-

190 THE GOSPEL OF GOOD WILL
out one word of condemnation or approval, by its o^wn
inner tendency, seeks its own place. They turn and
separate, father from child, brother from brother, ¦wife
from husband, each with the old habitual restrictions
Uf ted off, turns to its own ; one by an inner power to the
right hand, another by a Uke power to the left; these
up to heaven, and these down to hell. Do we need
more? It needs no word, no smile, no fro^wn. The
freeing of souls is the judging of souls. A Uberated
nature dictates its own destiny."
A partial foretaste of this final judgment those who
Uve in Good Will achieve here and now, in the spiritual
ffiscemment vdth which they joyfully recogmze and are
recogmzed by a kindred Good Will in those of their
fellows who have it : and perceive and pity the absence
of it, and consequently the impossibiUty of spiritual
fellowship, in those who have it not.

VII
GOOD WILL IN SOCIETY: REFORM
"We aU love power — to be on the winning side. You cannot
help being there when you are fighting the slum, for it is the cause
of justice and right. How then can you lose ? And what matters
it how you fare, your cause is bound to win. Every defeat in
such a fight is a step towards victory, taken in the right spirit.
In the end you wUl come out ahead. With a mother who prays,
a -wife who fiUs the house with song, and the laughter of happy
chUdren about me, all my dreams come true or coming true, why
should I not be content ? In fact I know no better equipment for
making them come true : faith in God to make aU things possible
that are right : faith in man to get them done : fun enough in
between to keep them from spoUing or running off the track into
useless crankery. An extra good sprinkling of that!" Jacob A.
Rns, The Making of an American, pp. 424-425 : 431-432.
With these passages from the " Makffig of an Ameri
can " for our text, we wffi go to the same happy warrior's
"The Battle ¦with the Slum" for our lesson.
"The battle with the slum began the day ci^viUzation
recogmzed ffi it her enemy. It was a losffig fight untU
conscience joffied forces ¦with fear and seU-mterest agaffist
191

192 THE GOSPEL OF GOOD WILL
it. When common sense and the golden rule obtam
among men as a rule of practice, it will be over.
" The slum complaint had been chroffic in all ages, but
the great changes wffich the nineteenth century saw, the
new industry, poUtical freedom, brought on an acute
attack which put that very freedom in jeopardy. Too
many of us had supposed that, built as our common
wealth was on universal suffrage, it would be proof
against the complaints that harassed older states ; but
in fact it turned out that there was extra hazard in that.
Ha^ving solemnly resolved that all men are created
equal and have certain inahenable rights, among them
Ufe, Uberty, and the pursuit of happiness, we shut our
eyes and waited for the formula to work. It was as if a
man ¦with a cold should take the doctor's prescription to
bed -with him, expecting it to cure him. The formula
was all right, but merely repeating it worked no cure.
When, after a hundred years, we opened our eyes, it was
upon sixty cents a day as the Uving wage of the working-
woman in our cities; upon 'knee pants' at forty cents
a dozen for the making ; upon the Potter's Field taking
tithe of our city Ufe, ten per cent each year for the trench,
truly the Lost Tenth of the slum. Our country had
grown great and rich ; through our ports was poured food
for the miffions of Europe. But in the back streets mffi-

GOOD -WILL IN SOCIETY: REFORM 193
titudes huddled in ignorance and want. The foreign
oppressor had been vanqffished, the fetters stricken from
the black man at home; but ffis wffite brother, in ffis
bitter phght, sent up a cry of distress that had ffi it a dis
tinct note of menace. PoUtical freedom we had won;
but the problem of helpless poverty, grown vast -with the
added off scourffigs of the Old World, mocked us, unsolved.
Liberty at sixty cents a day set presentiy its stamp upon
the government of our cities, and it became the scandal
and the peril of our poUtical system.
" Slow work, yes ! but be it ever so slow, the battle
has got to be fought, and fought out. For it is one
tffing or the other ; either we wipe out the slum, or it
¦wipes out us. Let there be no mistake about tffis. It
cannot be sffirked. Sffirkmg means surrender, and
surrender means the end of government by the people.
We are brothers whether we own it or not, and when
the brotherhood is deffied ffi Mffiberry Street we shaU
look vaiffiy for the ¦virtue of good citizensffip on Fifth
Avenue. "In the battle with the slums we wffi or we perish.
There is no middle way. We shaU ¦win, for we are not
letting tffings be the way our fathers did. But it ¦wiU be
a runffing fight, and it is not goffig to be won ffi two years,
or ffi ten, or ffi twenty. For aU that, we must keep on

194 THE GOSPEL OF GOOD ¦WILL
fightffig, content if in our time we avert the punishment
that waits upon the tffird and the fourth generation of
those who forget the brotherhood. As a man does in
deaUng with his brother so it is the way of God that ffis
cffildren shall reap."
The slum is simply society's diseased tissue at its most
inflamed point. What Mr. Riis says of it is true of the
whole long hst of poUtical, economic, social, and moral
and international reforms.
Society is imperfect. It is never a complete expres
sion of Good Will. It is the resultant of Good Will on
the one side, and of resisting matter and hard human
hearts on the other. There are usually two sides to a
social question; and some truth on each side. There
are two ways of taking each side : one that is right and
one that is wrong. Ordinarily it is not the preacher's
business to tell ffis people wffich side of a debatable social
question they shall take : but to show them how to take
wffichever side they join in the right and not in the wrong
way. For instance the preacher ought not to teU ffis people
whether to vote the RepubUcan or the Democratic ticket.
If he attempts to do so he ¦will antagoffize good people
in ffis congregation who honestly differ from him : and
to that extent forfeit and deserve to forfeit ffis influence

GOOD WILL IN SOCIETY : REFORM 195
over them for more important issues. He ought to draw
a sharp Une, not between RepubUcans and Democrats ;
but between Christian Repubhcans and heathen RepubU
cans ; between Christian Democrats and heathen Demo
crats. Who then is a Christian RepubUcan? and who is
a heathen Repubhcan? Who is a Christian Democrat,
and who is a heathen Democrat ?
A Christian RepubUcan is a man who beUeves that
Good Wffi caUs for a strong centralized government, in
wffich the power of the whole is made effective for the
benefit of each part : ffi wffich the profit of the ffidividual
and the prejuffice of the locahty is sacrfficed to the ffiter
est of aU and the judgment of the nation. He is wiffing
to pay a ffigher tariff to keep ffi employment workffig-
men ffi whom he has no ffirect ffiterest ; he is glad to pay
a bigger tax to have forests conserved, deserts irrigated,
rivers and harbors dredged, hundreds of iffiles from ffis
home ; to have scientific researches prosecuted ; explora
tions made ; foreign poUcies maffitaffied, and the mffitary
and naval power reqffisite for their support developed.
The Christian Repubhcan desires the nation to do aU
the Good WiU it can ; even at the expense of ffis pri
vate, local mterests as a consumer of a particular com
modity ; as a dweUer ffi tffis or that town or state ; as a

196 THE GOSPEL OF GOOD ¦WILL
member of tffis or that profession or vocation. To make
RepubUcans Christian RepubUcans — RepubUcans who
desire the nation to express all the Good Will it can, at
whatever cost of taxation ; at whatever risk of corruption
centraUzed power inevitably in^vites : beUe^ving the benefi
cence on the whole outweighs the corruption ; and the
good of the whole is greater than the cost to its constit
uent parts : — that is the preacher's duty to ffis Re
pubUcan parishioners.
On the other hand, if there is in his congregation a Re
pubUcan who, just because he happens to be a manufac
turer of wooUen or tin goods, does not care how much
more ffis fellow-citizens have to pay for their coats and
dinner pails, so long as that increase comes to him and
his locahty and ffis business in extra profits ; who is a
RepubUcan for the sake of RepubUcan office or RepubU
can graft ; it is the business of the preacher to make him
ashamed of himself : to show him that as such a Repub
Ucan he can have no part or lot ffi Good Will for ffis
country ; and brand him as the parasite and traitor that
he is.
The Christian preacher Ukewise ¦will try to make ffis
Democratic parisffioners Christian Democrats : Demo
crats, that is, who stand for the principle that the locahty,
the special interest, the ffidi^vidual should be let alone as

GOOD ¦WILL IN SOCIETY: REFORM 197
much as possible ; that the ffiffi^vidual can make a better
use of ffis money and manage ffis local affairs better than
a central government can manage them for him ; and
that a sturdy ffidependence is better for aU concerned,
and therefore for the nation as a whole, than a nursed,
coddled and fostered prosperity pro^vided and controlled
by governmental agency.
Bad Democrats, on the other hand : Democrats who
care not how the working-man must reduce ffis standard
of h^vffig, or even go himgry, if only they buy their goods
cheap ; Democrats who are indifferent to the destruction
of our forests, the obstruction of river and harbor traffic,
the decline of efficiency ffi army and na-vy, so long as
taxes are low : Democrats who are in pohtics for their
pockets rather than their principles : — these the preacher
wffi rebuke ffi the same searcffing and merciless way as
he does their Repubhcan coimterparts, as traitors to
their country and enemies of Good Will.
If tffis is the attitude of the preacher toward the two
great parties, what shaU it be toward parties that sprffig
up ffi support of moral issues, hke the Progressives
and the Proffibitioffists ? Precisely the same. There
are Christian Progressives and unchristian Progressives ;
Christian Proffibitioffists and unchristian Proffibition-
ists. The Christian Progressive sees the poUtical ma-

198 THE GOSPEL OF GOOD WILL
cffines of both old parties grinding and crusffing the
people they were created to serve ; captured and cor
rupted by powerful vested interests : and he stands for
the restoration of power to the people ; and the recapture
in their ffiterest of both governmental and party macffin-
ery. The Progressive with tffis programme is a Christian :
and the preacher will honor and encourage him as a man
who stands for important aspects of Good Will wffich in
the strife of the regular parties, and by corrupt affiance
among the leaders of both of them, had come to be neg
lected. The unchristian Progressives, the disgruntied office-
seekers who hope for personal advancement ffi a new
party, the unpractical ¦visionaries, the temperamental
agitators, who fasten themselves upon every new move
ment, the preacher will condemn as useless and mis-
cffievous disturbers of the peace.
The Christian Prohibitioffist likewise ; the man who
sees clearly and feels deeply the misery and degradation
and corruption the sale of hquor carries in its train;
and who beUeves that for the moment the pusffing of the
fight against tffis e^vil is more important than the support
of the great domestic and foreign poUcies for wffich the
regular parties stand : — the Christian Prohibitioffist
should be honored and upheld. The unchristian Proffi-

GOOD WILL IN society: REFORM 1 99
bitioffist ; the man who sees only one issue at a time,
and sees that red and reckless ; the denunciatory Pro
hibitioffist, the ascetic Proffibitioffist, the seU-exaltffig
Proffibitionist, the Christian miffister, with such gentle
ness and humor as he can command, -wffi criticise and
expose. The Christian preacher, whatever he may do as citizen
outside the pulpit, wffi not, as preacher, be a partisan of
any party : he ¦will not preach RepubUcan, or Democratic,
or Progressive, or Proffibitioffist doctrme. He ¦wffi be a
partisan of Good WiU ffi aU these parties, and the foe to
whatever ffi any of them opposes it. He ¦wiU hold the
Gospel of Good WiU so precious, that he ¦wffi not risk ffis
influence for that by antagonizffig ffi the pulpit honest
beUefs of ffis people on minor matters of detail.
Before we can see the preacher's duty toward mdus trial
problems and parties we must call to mmd the present
stage of ffidustrial development.
As long as Ufe was simple, as long as every man was haU
farmer, haU jack-at-aU-trades, as long as busffiess con
sisted cffiefly ffi the exchange of goods and ser^vices be
tween inffi^viduals who were approximately equal, if not
ffi wealth, at least ffi opportumty, ffidi-vidual justice,
justice between man and man, was all the justice needed.
Now that many essential services, hke transportation.

200 THE GOSPEL OF GOOD WILL
hght, water, communication, have become monopoUes ;
and most of the rest through concentration of capital
and mutual understandings have acquired many of the
attributes of virtual monopoly, the indi-vidual in buyffig
these commodities and ser-vices, and in selhng his own
ser-vices and products, is no longer on an approximate
equaUty -with the pubUc serAdce corporation or even the
private corporation ; but largely at its mercy. But the
mercy of a corporation is proverbially lacking. A cor
poration, left to itself, becomes a mere machine for de
claring dividends ; -with both mercy and justice, to say
the least, not in the focus, but at best on the dim pe
riphery of its attention.
Smce the corporation ordffiarily cannot be made dis-
ffiterestedly and ffirectly expressive of Good Will, it be
comes necessary for some commission, or board of con
trol, to be placed over it to compel it to conform not
merely to the letter of the law, but to the spirit of Good
Wffi. Such commissions or boards have as their function
the enforcement of the rights of patrons and employees ;
the prevention of -violation of the spirit as weU as the
letter of the law ; and the definition of the terms and ap-
phcations of the law when they are uncertaffi or in dis
pute. The object of these laws and commissions is to Uf t the

GOOD -WILL IN SOCIETY : REFORM 20I
plane of competition where there is competition ; and to
restraffi the power of monopoly where there is monopoly.
Protection agaffist the exploitation of cffild labor : re
striction of the hours and the conffitions of the labor
of women and cffildren : pro-vision for workffig-men's
compensation ffi case of accident, so that the cost of such
accidents shaU not f aU on the poor workffig-man or ffis
famUy, but shaU be ffistributed among the consumers
of the product as part of its just price : workffig-men's
ffisurance at moderate rates, -with state protection and
support, ffistead of the exorbitant terms and tricky poh-
cies wffich uncontroUed private compaffies have imposed :
— these are some of the more urgent reforms Good Wffi
has been demandffig and wiU contmue to demand ffi the
immediate future.
WeUare work ; rest rooms ; pro-vision for luncheon at
moderate cost; recreation and social opportuffities for
employees are other forms Good Wffi takes when it enters
the heart of a powerful ffidi-vidual or corporation and
controls its attitude toward employees. Recogmtion of
labor uffions; readffiess to deal with them; a grateful
sense of whatever help they can give their employees
toward just wages and wholesome hours and conffitions
of work is another sign that Good Wffi toward the em
ployees is present ffi the heart of the employer.

202 THE GOSPEL OF GOOD WILL
When possible on an open, fair and honest basis, profit-
sharing is the cro-wning consummation of Good Will
under the competitive system of production and distri
bution. When capitahst, entrepreneur and working-
man, each and aU have a share proportioned to their
contribution to the profits of their joint enterprise ; then
we have as much Good Will ffi industry as present conffi
tions permit, and the immediate future promises as prac
tically possible.
When Good WiU in business has achieved pubUc con
trol of the plane of competition, arbitration, welfare work,
profit-sharffig, working-men's participation in manage
ment, there will doubtless develop the need of further
safeguards and firmer cooperation ; and these may in
volve steps still further in the direction of sociaUsm.
When they prove their beneficence and practicaUty Good
WiU ffi men and society will adopt them. But for the
present and the immediate future those who have tffis
Good Will must be careful not to let go the values of
independence, initiative, and resourcefulness in the
competitive system, before they are sure of greater gams
from sociaUstic experiments.
Indi-viduahsm aims to give each man all the Uberty
consistent with the Uke liberty for everybody else. But
there are two fatal ffiffictments against uncontroUed

GOOD WILL IN society: REFORM 203
mdi-viduaUsm under modem conffitions. First : Uberty
is not an end but a means ; and when set up as an end
amounts offiy to an empty abstraction : good as a war-
cry ffi times of revolution agamst tyranny, but entirely
mcapable of producffig a satisfactory mode of Ufe. We
need freedom not from t)T:anny offiy but in participation
ffi a common good ; and of tffis freedom ffi a common
good ffidi-viduaUsm gives the mere form -without the sub
stance. Second: the Uberty mdi-viduaUsm offers, however it
might work out between equals, when appUed to parties
grossly unequal ffie-vitably resffits ffi the enslavement of the
weaker by the stronger. The Uberty offered by ffiffi-vidu-
aUsm turns out to be no Uberty at aU : for to the weaker
party it presents the alternative : — "Accept the terms
offered by the stronger, or starve on terms satisfactory
to yourseU" :— wffich is practically no alternative at aU.
SociaUsm is weak ffi just the opposite way. Inffi-vid-
uaUsm pro^vides goods and services ; but at cruel cost to
the exploited laborers. SociaUsm promises to take
exceUent care of the laborer ; so good care ffi fact that the
ffidi^viduaUstic motive to enterprise and thrift would
be greatly ffi danger of becomffig relaxed. But where
are the goods and services coming from if the nerve of
ffidi-vidual responsibiUty is cut ?

204 THE GOSPEL OF GOOD WILL
The post-office is cited as an example of coUecti-vist
efficiency. Yet the efficiency of the post-office comes
through men trained under the regime of competition.
As long as the momentum of individuaUstic iffitiative
lasted, sociaUsm would work ; but that would not be for
long. SociaUsm in its more extreme form is conceivable
only as the first stage in a process of economic degrada
tion ; the brief stage namely during wffich the momentum
acqmred under indi-viduahsm would last. Indi-viduaUsm
gives us magffificently efficient and economical produc
tion -with grossly unjust and unequal distribution. So
ciaUsm offers us just and generous distribution, with
enormously decreased and deteriorated products to dis
tribute. One offers the empty heart and the fuU hands ;
the other the fuU heart and the empty hands.
The preacher's duty is the same toward economic
poUcies as toward poUtics. He must see and approve
the good in inffividuaUsm ; and see and condemn the e-vil
in individuahsm. He must see and approve the good ffi
sociaUsm; and see and condemn the e-vil ffi sociaUsm.
As preacher he can rarely venture to say at what precise
moment and to what precise extent free contract shall
end and government control begin ; government control
end and government ownersffip begin. As preacher
ffis task is to make free contract considerate ; knowing

GOOD WILL IN SOCIETY : REFORM 205
that considerate contract leads logicaUy and emotionaUy
to profit-sharing, welfare work or government control :
to make government control impartial as between cap
itaUst, consumer and employee ; kno^wing that the logic
of control of services, rates and wages drives ffiexorably
ffi the direction of government ownersffip.
On the other hand, if ever, and so far as, government,
ownersffip, or a control amoimtffig to ¦virtual ownersffip,
is reached, it ¦wffi become the urgent duty of the Chris
tian preacher to preach ¦with aU his might the old ffi-
di^vidualistic ¦virtues of economy, mdustry, dffigence,
imtiative, enterprise : for when once the competitive
motives to these ffidi^viduahstic ¦virtues are ¦withdrawn
disffiterested Christian benevolence ¦wiU be the offiy safe
guard agaffist lazffiess, shiftiessness, stupidity, corrup
tion, reaction, and retrogression. Under the ffiffi-vidual-
istic regime, the phases of Good WiU most needmg to be
preached are the sociahstic -virtues : under the sociaUstic
regime the -virtues most needffig to be preached woffid
be the inffi-viduaUstic -virtues. But the Christian
preacher should never become either the mere ffidi-vid-
uaUst or the mere sociaUst. His business is to help ffi-
di-viduaUsts to be Christian ffidividuaUsts, and ffi so
doffig he wffi carry them a long way toward sociaUsm.
His busmess is like-wise to help sociaUsts to be Christian

206 THE GOSPEL OF GOOD WILL
sociaUsts, and if he does that effectively he ¦will hold
them to the homely inffi-vidual -virtues which too many
socialists sadly lack, and by lacking seriously discredit
their cause.
Thus the Christian preacher's vocation is to serve
both economic parties ; and is equally important which
ever of the two happens to be uppermost. At the same
time smce he preaches not what men Uke but what they
need; and men always need most the quaUties, not of
the order under which they are Uving and which are en
forced by that order, but the quaUties of the order
under which they are not living and but for the preacher
would be unenforced, the preacher's message on these
subjects ffi neither case can be altogether popular.
The wise miffister will not preach directly for or
against woman's suffrage. He will scorn to -withhold
from woman anytffing that would add to her digffity
and power wffich she reasonably and earnestly desires.
At the same time he will so magnify her contributions
as -wife, mother, comrade, friend, hostess and teacher,
that her possible service as voter ¦will be seen to be a
very minor fraction of her total service to society.
If in politics and labor problems the preacher must
see and serve Good Will on both sides of controverted
questions, ffi the family may he not take sides, and lay

GOOD WILL EST SOCIETY : REFORM 207
down the law for society to foUow? Many preachers
so assume; and many laymen acquiesce. But here
agaffi ffis ffighest usefuffiess Ues not ffi hot partisansffip
nor cold neutraUty ; but ffi helpful ser-vice to the needs
of both parties.
Divorce is of course the bumffig issue respectmg the
fanffiy. The Christian preacher as the exponent of
Good Wffi holds up as the ideal for every normal man and
woman ffidissoluble monogamous marriage. Mankffid's
prolonged experiment ffi Uvmg has proved that for the
normal ffidi-vidual in a normal society such marriage is
happiest, hoUest and best for aU concerned. The whole
trend and tendency of the Christian mimster's teachffig
and preacffing wffi make for such permanent and frffitfffi
umon. He ¦wffi mclude the promise of such a uffion ffi
the marriage ceremony. He wffi coimsel patience and
forbearance when married men and women seek ffis
advice in times of straffi. He ¦wiU train young men and
women to regard marriage as a Ufelong obUgation to
be fuffiUed at cost of serious sacrifice. He ¦wffi refuse
to remarry persons who ffi selfishness and petulance,
restlessness or infatuation, have been divorced. For the
sake of the priceless blessffigs Ufelong devotion brings to
husband and wife, to parents and cffildren, to famUy
and society, he wffi urge men and women to pay the

208 THE GOSPEL OF GOOD WILL
high price that devotion frequently costs when the other
party is poor, or sick, or irritable, or unreasonable. On
no lower or easier terms can Good WiU for the family
be proclaimed.
Yet when the pearls of a pure affection are persistently
trampled under the feet of s^wiffish greed, lust, and hate-
fulness; when through no fault of the innocent party
Ufe for him or her is made intolerable with no prospect
of benefit or blessing to the guilty one ; then the Chris-
tian miffister will recognize what most Christian states
already allow — the right of the innocent party to divorce
and remarriage. The true marriage is so much more
blessed than any other mode of Ufe that it does not need
to be bolstered up by the enforced continffity of marriages
which are perverted into loathsome sensuaUty, hideous
hate, intolerable wretchedness. The Christian preacher
should have so much sympathy for the unhappy vic
tims of bad marriages, and so much respect for the
blessedness of good marriages, that he ¦will recogmze and
approve the desire to escape the bondage and degrada
tion of such an unchristian union. He ¦will not in a
spirit of formal UteraUsm ask whether the gffilty party
has committed the one specific sin which Jesus happened
to mention as a legitimate ground of divorce. He ¦will
ask in a broad, sjTnpathetic, common-sense spirit whether

GOOD WILL IN SOCIETY : REFORM 209
Good WiU for the indi^viduals concerned and for society
caUs them to continue to pay tffis hea^vy price or not.
If ffi his best judgment it does not, he wiU sanction
divorce; admit the innocent divorced person to the
fuUest Christian feUowship; and even perform the
marriage ceremony where there is the promise and pros
pect of a new and happy Ufelong marriage. To do less
than that would be to miss the spirit of Good WiU,
through beffig a stickler for the precise letter ffi which
its general conditions were declared by Jesus and em
bodied ffi the Holy Scriptures — an attitude wffich is
unworthy of the free and friendly preacher of Good
Wffi. If poUtics, economics and the family are to be treated
by the preacher ffidirectly through principles rather
than directly in detail, surely distffictly moral problems
like the brothel, the saloon, and the gambUng den are
spheres ffi which the preacher may advocate specffic
social programmes. Not on questions where there is
honest and earnest dffierence of opiffion between men of
equal Good Wffi ; at least not unless he gives fuU and
generous acknowledgment to the earnest and honest
Good WiU of his opponents. Even here he wiU be most
effective as preacher, whatever he may do in ffis capacity
as an mdi^vidual citizen, if he confines ffis preacffing for

2IO THE GOSPEL OF GOOD 'WILL
the most part to principles; and leaves to the mayor,
the poUce, good government clubs and the voters the
specific measures in which ffis principles shall be em
bodied. Concerffing the social e^vil it is his pro^vince to make men
see and feel and reverence the beauty and beneficence
of Nature's provision for the reproduction and im
provement of the human race through the selection of
the best in each of two indi-viduals brought together by
the mighty attraction of sex. The hohness of pure love
he will teach them to revere as God's choicest gift.
On the background of such a reverence he -will throw
the beastliness of the lust that would pollute and pervert
it in seffish and irresponsible sensuaUty; so that every
man who hears his message wiU be ashamed to treat any
woman with anything less than cffivalry. On tffis back
ground he -will throw the odiousness and cmelty of the
greed that destroys and seUs the bodies and souls of
women for the gratification of the lusts of brutal men.
The preacher will make the whole sordid and loathsome
traffic to appear the cruel, monstrous, degrading contra
diction of Good Will it is. Ha-ving created and kept
alive that sentiment his work as preacher is done : and
if that is faithfuUy, fearlessly and effectively done, the
proper legislative, executive, and poUce measures -wiU

GOOD WILL IN society: REFORM 211
foUow ffi proportion to the poUtical, busffiess and social
influence ffis congregation has ffi the commuffity; and
the minister -wffi be more not less a power, than if as
preacher he were to attempt to say whether tffis or that
specffic regulation shaU be adopted. The Christian
miffistry always has been and always wffi be the most
potent foe of tffis unspeakable iffiqffity : and ffi the future
as ffi the past the preacher's maffi contribution -wffi be
sentiment aroused by prfficiples, rather than legislation
appUed or misappUed ffi detaUs.
The same is tme of mtemperance. The horror and
beastUness of it ; the cmelty to ¦wife and cffildren ; the
mjury to society and posterity ¦wffi be a frequent theme
¦with the preacher whose people are subject to that temp
tation. He wffi unsparingly denounce the meanness and
mf amy of men who make a sordid li^vffig- by caterffig to
the ¦vices of the weak, and impoverisffing their wretched
families. If tffis is temperately, faithfuUy and fearlessly
done, poUtical action ffi restriction of the hquor traffic wiU
f oUow : and f oUow aU the more surely and effectively than
it would were the preacher to attempt to teU ffis people
to vote to put proffibition ffito the state or national
constitution before there is sentiment to enforce it ffi
the -vffiages and cities of wffich the state and nation
are composed. As a citizen the preacher may make

212 THE GOSPEL OF GOOD -WILL
stump speeches if he please ; but the pulpit is not the
place, nor the hour of Sabbath worship the time, to ad
vocate state-wide statutes, or amendments to the con
stitution of the country. Important as those things are,
the preacher has larger and less di-visive issues : issues,
too, on which he is or ought to be more of an expert than
he usually can be ffi constitutional amendments, statutes
and poUce regulations.
The same principle governs the miffister's attitude
toward international affairs. He will instil mto the
minds of his people the horror, the futiUty, the waste,
the -wickedness of all war that is honorably avoidable.
He -will pomt out the infiffitely superior economy and
efficiency of arbitration where that is practicable. He
will labor to build up a sentiment which wUl uffite the
nations in a league of peace.
Yet he ¦will recogffize that, to say nothffig of barbarous
tribes, even nommaUy Christian nations are not yet
actually Christian in their poUcies toward other nations.
Whenever self-defence against wanton and arrogant
aggression demands it, whenever weak nations for which
we have by treaty or proximity special national obU
gations need our protection against outward attack or
protracted internal strife, wherever the maintenance of
the laws and rights of nations against their unscmpulous

GOOD WILL IN SOCIETY : REFORM 2 13
and deUberate disregard reqmres it, then rightfuUy
and firmly he ¦wiU caU upon ffis nation, as he would an
indi^vidual ffi similar situation, to take up arms ; not in
maUce, not for aggrandizement or glory, but as a costiy
sacrffice essential to the doing by the nation of its part
in the ser-vice of Good Wffi.
Peace-makffig and peace-lo-vffig as every miffister of
Christ must be, he wiU advocate such sufficient pre
paredness for war at aU times as wiU reduce to a mffi-
imum the necessity for actual war ; and make the
nation's voice effective ffi behaU of ffiternational
justice. Bitterly as he opposes mffitarism he ¦wiU
advocate so much miUtary strength ffi ffis o^wn na
tion as is necessary to protect both ffis o^wn nation
and the world from domination by those nations in
wffich it is enthroned.
On aU these matters, and a host of others, child labor,
the juvemle court, prison reform, charity admiffistra-
tion, rural betterment, ci^vU service reform, arbitration
of ffidustrial disputes, the miffister may not be unffi-
teffigent or ffiffifferent : neither can he -wisely be dic
tatorial ffi detail. To create and sustain sound con-vic-
tions and Uvely sentiment is ffis mighty pro^vmce, a
pro^vince so mighty that he makes a fearful mistake when
he forfeits ffis authority and influence witffin it to con-

214 THE GOSPEL OF GOOD WILL
tend over the debatable details of their appUcation.
Not of course that details and applications are umm-
portant; or that principles and sentiment amount to
anytffing unless they are appUed in detail. But ffi the
intricate and dehcate team-work of society, principles
and sentiments are the Christian miffister's specific
assignment: wffile apphcation in detail through legis
lation and admiffistration are not. Let the miffister
stick to ffis assignment ; and urge the other social
agencies to be faithful to theirs : and through the uffited
efforts of clergy and laity, preacher and citizens. Good
Will is sure to be done more effectively than if miffisters
seek to legislate and enforce ; wffile the citizens are
left hazy about spiritual principles, and spiritless ffi
moral sentiment.
Tffis team-work ¦view of the mimster's relation to social
problems is at present far less popular than the indi-
¦vidual-star view, wffich measures the miffister by what
he can accompUsh directly, and set down to ffis individual
credit. But the sacrifice of indi^vidual credit for speedy
and sho^wy specific results is the price one has to pay
everywhere for the greater ultimate efficiency of team
work. To tffis prmciple there are of course exceptions ffi
times of acute crises; when the miffister happens to

GOOD WILL IN SOCIETY: REFORM 21 5
be at the same time an expert ffi poUtics, or economics, or
social reform ; or when no layman or group of laymen can
be ffiduced to take the lead in appUcation of Christian
principles to crying social needs and wrongs. Then the
miffister may be forgiven if he temporarily leaves the
miffistry of the word to serve tables ; if he neglects the
cultivation of sound con^victions and earnest sentiments
in others to become ffimself on ffis own account a leader
ffi a RepubUcan, or Democratic, or Progressive, or
Proffibition campaign ; or to take sides ffi a lockout or
strike ; or to close tffis or that specffic saloon.
Of course aU that has been said about the miffister as
miffister ffi the pulpit, and ffi ffis pastoral relations, does
not ffiterfere ¦with the miffister's doing ffis part as a
citizen side by side ¦with ffis feUow-citizens of ffis o^wn
and other parishes ffi direct poUtical, economic, moral
and social reform.
Mr. Riis was offered repeatedly poUtical offices ffi
wffich to carry on ffis fight agaffist the slum. But he
ffivariably dechned ¦with the remark that he could do
most by sticking to ffis last as a reporter.
Uffiess he be an exceptional man in exceptional circum
stances the preacher ¦will do best to follow ffis example.
Direct acti-vity ffi specffic measures of reform is not a bur
den to be laid on the shoulders of every preacher : and it

2l6 THE GOSPEL OF GOOD WILL
is grossly unfair to judge the miffistry by such an expecta
tion. If he is fitted to be a preacher at all his chief
efficiency will come through the convictions and senti
ments he imparts and qmckens in the men and women
to whom he miffisters.

vm
FELLOWSHIP IN GOOD WILL: THE CHURCH
"The new Church Universal, then, would be the mUitant,
aggressive body of the reborn, whose mission it was to send out
into the Ufe of the nation transformed men and women who would
labor unremittingly for the Kingdom of God. The supreme func
tion of the church was to inspire — to inspire indi^viduals to wUl
ing service for the cause, the Cause of Democracy, the feUowship
of mankind." WmsTON CBxrRCSiLL,TJtel7isideof the Cup, p. 366.
The book from wffich our final text and lesson is
taken strikes simffitaneously two notes : service of the
feUo^wsffip of mankffid, and ffiteUectual honesty. The
former is our theme. A generation ago the latter was
the bumffig issue. It is important stffi. Good Wffi
has no affinity ¦with falsehood. Yet that is not the
burmng question to-day. A man, as the resffit of early
traiffing and en\-ironment, may hold ¦views about such
matters as the \'irgffi birth wffich critical, scientific ffis-
tory finds it impossible to accept : and at the same time
be a devoted and accepted servant of Good Wffi, a man
the latchet of whose shoes the critical, scientific ffis-
217

2i8 the gospel of good will
torian is not worthy to unloose. And on the contrary
a man may be scientffically correct in ffis ¦views about
these matters, and still be at the farthest remove from
that Good Will in wffich -vital Christiaffity consists.
Our lesson from tffis book is in two parts : the first,
negative and specffic, showing precisely what the true
Church and its members cannot be — seffish plunderers
of their feUows under respectable disgffise : the second
positive but abstract, sho-wing the attitude toward Ufe
the Church and its members must take : and that for
tffis attitude there can be no dogmatic, traditional, or
rituahstic substitute.
The first part, the description of what the church can
not be and cannot tolerate ffi its members without its
own stultification is put into the mouth of a working-
man, Gar^vin, who has lost ffis fortune, and is in danger
of losing ffis cffild, as the result of the ffishonest deaUngs
of the prominent churchman, Eldon Parr.
" ' WeU, I was a Traction sucker, all right, and I guess
you wouldn't have to waUi more than two blocks to find
another in tffis neighborhood. You tffink Eldon Parr's
a big, noble man, don't you? You're proud to run ffis
church, ain't you? You wouldn't beUeve there was a
time when I thought he was a big man, when I was kind
of proud to Uve ffi the same city ¦with ffim. She'll teU

fellowship in good -will: the church 219
you how I used to come home from the store and talk
about him after supper, and hope that the kid there
would grow up ffito a financier like Eldon Parr. The
boys at the store talked about ffim : he sort of laid hold
on our imagffiations -with the hbrary he gave, and Ehn-
wood Park, and the picture of the big organ ffi your
church ffi the newspapers — and sometimes, Mary and
me and the boy, ffi the baby carriage, on Sunday after
noons we used to walk around by ffis house, just to look
at it. You couldn't have got me to beheve that Eldon
Parr woffid put ffis name to anytffing that wasn't straight.
"'Then Consohdated Tractions came along, ¦with
Parr's name beffind it. Everybody was talkffig about
it, and how it was payffi' eight per cent, from the start,
and extra di^vidends and aU, and what a marvel of finance
it was. Before the kid came, as soon as I married her,
we began to save up for ffim. We didn't go to the the
aters or nothffig. WeU, I put it aU, five thousand dol
lars, ffito ConsoUdated. She'U tell you how we sat up
haU the ffight after we got the ffist di-vidend talking
about how we'd send the ffid to coUege, and after we
went to bed we couldn't sleep. It wasn't more than a
year after that we began to hear tffings — and we
couldn't sleep for sure, and the di-vidends stopped and
the stock tumbled. Even then I wouldn't beUeve it of

220 THE GOSPEL OF GOOD WILL
ffim, that he'd take poor people's money that way when
he had more than he knew what to do ¦with. I made up
my mind if I went do^wn to see ffim and told ffim about
it, he'd make it right. I asked the boss for an hour off,
and headed for the Parr bffildffig — I've been there as
much as ffity times sffice — but he don't bother with
small fry. The clerks laugh when they see me comffig.
I got sick worrym', and when I was strong enough to be
around they'd fflled my job at the grocery, and it wasn't
long before we had to move out of our Uttle home ffi
Alder Street. We've been mo^vin' ever since,' he cried,
and tears of weakness were ffi ffis eyes, ' until we've come
to this, and we'U have to get out of here ffi another week.
God knows where we'll go then.
"'Then I found out how he done it — from a lawyer.
The la^wyer laughed at me, too. Say, do you wonder I
ain't got much use for your church people ? Parr got a
corporation lawyer named Langmaid — he's another one
of your milUonaire crooks — to fix it up and get around
the law and keep ffim out of jail. And then they had to
settle with Tom Beatty for something like three hun
dred thousand. You know who Beatty is — he owns
tffis city — ffis saloon's around here on Ehn Street.
AU the crooks had to be squared. Say,' he demanded
aggressively, 'are Parr and Langmaid any better than

FELLOWSHIP IN GOOD WILL: THE CHURCH 221
Beatty, or any of the hold-up men Beatty covers?
There's a street-walker over there ffi those flats that's
got a million times more chance to get to heaven — if
there is any — than those financiers, as they caU 'em-
selves ! I affi't much on ffigh finance, but I've got some
respect for a second story man now — he takes some
risks ! I'U teU you what they did, they bought up the
short car Unes that didn't pay and sold 'em to themselves
for fifty times as much as they were worth ; and they
got controUffig mterests ffi the big Unes and leased 'em
to themselves with ffividends guaranteed as ffigh as
eighteen per cent. They capitalized the Consohdated
for more miffions than a Uttle man Uke me can think of,
and we handed 'em our money because we thought
they were honest. We thought the men who listed the
stock on the Exchange were honest. And when the
crash came, they'd got away ¦with the swag, like any
common housebreakers. There were dummy ffirectors,
and a dummy president. Eldon Parr ffidn't have a
share — • sold out everytffing when she went over two
hundred, but you bet he kept ffis stock in the leased Unes,
wffich guarantee more than they earn. He cleaned up
five miffion, they say  My money — the money
that might give that boy fresh air, and good doctors. . .
Say, you beUeve ffi heU, don't you? You teU Eldon

222 THE GOSPEL OF GOOD -WILL
Parr to keep ffis charity, — he can't send any of it here.
And you'd better go back to that church of his and pray
to keep ffis soul out of hell.'"
As I have said the second part is more abstract. It
isn't so easy to draw worthily the ffidi-vidual saffit as it
is the individual sinner : for the sinner is small, -with
sharp outlines and clear-cut angles ; wffile the man who
Uves in Good Will is large, symmetrical, weU rounded,
and therefore a difficult subject for a striking portrait.
Even in abstract description, however, the true church
and churchman tower above the mean mampulator
of securities, the donor of parks, playgrounds, Ubraries
and settlement houses with money wrung from the
plunder of the poor. I cite ffis long attempt to describe
the true church, as a vague feeUng after rather than a
definite finding of the church as the feUowsffip of Good
WiU. "He began by referring to the hope with wffich he had
come to St. John's and the gradual reaUzation that the
church was a failure — a dismal failure when compared
to the ffigh ideal of her Master. By her fruits she should
be known and judged. From the first he had contem
plated, with a hea-vy heart, the sin and misery at their
very gates. Not three blocks distant cffildren were learn
ing -vice ffi the streets, Uttle boys of seven and eight.

FELLOWSHIP IN GOOD WILL: THE CHURCH 223
underfed and anaemic, were driven out before dawn to
seU newspapers, Uttle girls thrust forth to haunt the
saloons and beg, wffile their o-wn cffildren were warmed
and fed. Wffile their o-wn daughters were guarded,
yoimg women ffi Dalton Street were forced to seU them
selves ffito a Ufe wffich meant slow torture, ffie^vitable
early death. Hopeless husbands and ¦wives were cast
up hke driftwood by the cruel, resistless flood of modern
d^vilization — the very ci^viUzation wffich yielded their
wealth and luxury ; the ci-viUzation wffich professed the
Spirit of Christ, and yet was pitUess.
" He coffiessed to them that for a long time he had been
bhnd to the tmth, had taken the inherited, unchristian
¦view that the disease wffich caused ¦vice and poverty
might not be cured, though its fficers might be aUeviated.
He had not, ffideed, clearly perceived and recognized
the disease. He had regarded Dalton Street ffi a very
special sense as a reproach to St. John's, but now he saw
that aU such neighborhoods were ffi reahty a reproach to
the city, to the state, to the nation. Tme Christiaffity
and Democracy were identical, and the congregation of
St. John's, as professed Christians and citizens, were
doubly responsible, ffiasmuch as they not offiy made no
protest or attempt to change a government wffich
permitted the Dalton Streets to exist, but ffiasmuch

224 THE GOSPEL OF GOOD WILL
also as, — directly or inffirectly, — they derived a profit
from conditions wffich were an abomination to God.
It would be but an idle mockery for them to go and
build a settlement house, if they did not first reform
their lives.
" When he, their rector, had gone to Dalton Street to
in^vite the poor and wretched ffito God's Church, he was
met by the scornful question: 'Are the Christians of
the churches any better than we? Christians own the
grim tenements in wffich we Uve, the saloons and brothels
by wffich we are surrounded, which devour our cffil
dren. Christians o^wn the estabhshments wffich pay us
starvation wages ; profit by poUtics, and take toll from
our very ¦vice ; evade the laws and reap milUons, wffile
we are sent to jail. Is their God a God who will Uft us
out of our misery and ffistress? Are their churches for
the poor? Are not the very pews in wffich they sit as
closed to us as their houses ? '
' ' One inevitable conclusion of such a revelation was that
he had not preached to them the ¦vital element of Chris
tiaffity. And the very fact that ffis presentation of re
ligion had left many indifferent or dissatisfied was proof
positive that he had dwelt upon non-essentials, laid
emphasis upon the mistaken interpretations of past
ages. There were those witffin the Church who were

FELLOWSHIP IN GOOD WILL: THE CHURCH 225
content -with tffis, who — like the Pharisees of old —
welcomed a reUgion wffich did not ffiterfere with their
complacency, -with their pursffit of pleasure and wealth,
with their special pri^vUeges ; welcomed a church wffich
didn't raise her voice agaffist the manner of their Uves —
agamst the order, the Golden CaU wffich they had set
up, wffich ffid not accuse them of dehberately retardffig
the coming of the Kffigdom of God.
"Ah, that reUgion was not reUgion, for reUgion was a
spiritual, not a material affair. In that reUgion, vaiffiy
designed by man as a compromise between God and
Mammon, there was none of the ffi^vffie discontent of
the true reUgion of the Spirit, no need of the rebirth of
the soffi. And those who held it might weU demand, with
Nicodemus and the rffiers of the earth, 'How can these
tffings be?'
" Truth might no longer be identffied with Tradition,
and the day was past when coimcUs and synods might
determffie it for all mankffid. The era of forced ac
ceptance of pffilosopffical doctrmes and dogmas was
past, and that of freedom, of spiritual rebirth, of ¦vicari
ous suffering, of wiffing sacrffice and ser^vice for a Cause
was upon them. That cause was Democracy. Christ
¦was umquely the Son of God because he had hved and
suffered and died ffi order to reveal to the world the mean-
Q

226 THE GOSPEL OF GOOD ¦WILL
ing of tffis Ufe and of the hereafter — the meamng not
only for the individual, but for society as well. Noth
ing might be added to or subtracted from that message
— it was complete.
" True faith was simply trusting — trusting that Christ
gave to the world the revelation of God's plan. And
the Sa-vior ffimself had poffited out the proof : ' If any
man do ffis will, he shall know of the doctrine, whether
it be of God, or whether I speak for myself.' Christ
had repeatedly rebuked those hteral minds which had
demanded material e^vidence : true faith spurned it,
just as true friendsffip, true love between man and man,
true trust scorned a written bond. To paraphrase St.
James' words, faith without trust is dead — because
faith without trust is impossible. God is a Spirit, offiy
to be recogffized in the Spirit, and every one of the
Sa-vior's utterances were — not of the flesh, of the man
— but of the Spirit -witffin ffim. 'He that hath seen
me hath seen the Father'; and 'Why caUest thou me
good? none is good save one, that is God' ; the Spirit,
the Uffiversal Meamng of Life, incarnate in the human
Jesus. " To be born again was to overcome our spiritual bhnd
ness, and then, and then only, we might behold the Spirit
shining ffi the soul of Christ.

FELLOWSHIP IN GOOD -WILL: THE CHURCH 227
" The secret, then, lay ffi a presentation of the ffivffie
message wffich would convffice and transform and elec
trify those who heard it to action — a presentation of the
message ffi terms wffich the age coffid grasp.
" No man might venture to predict the details of the
future organization of the uffited Church, although St.
Paffi himself had sketched it ffi broad outiffie : every
worker, lay and clerical, labouring accordffig to ffis
gift, teachers, executives, miffisters, visitors, mission
aries, healers of sick and despondent souls. But the
supreme function of the Church was to ffispire — to
ffispire ffiffi-viduals to willing service for the cause, the
cause of Democracy, the feUowsffip of mankind. If she
faUed to ffispire, the Church woffid wither and perish.
And therefore she must re-vive again the race of ffi-
spirers, prophets, modem Apostles to whom tffis gift
was given, goffig on their rounds, awakmg cities and
arousffig whole country-sides.
" But whence — it might be demanded by the cyffical
— were the prophets to come ? Prophets could not be
produced by traiffing and education ; prophets must be
bom. Reborn, — that was the word. Let the Church
have faith. Once her Cause were perceived, once her
whole energy were directed towards its fulfilment, the
prophets would arise, out of the East and out of the

228 THE GOSPEL OF GOOD WILL
West, to Stir mankind to ffigher effort, to denounce
fearlessly the shortcomings and e-vils of the age. They
had not failed in past ages, when the world had fallen
into hopelessness, ffidifference and darkness. And they
would not fail now.
" The meanffig of hfe, then, was ser-vice, and by Ufe our
Lord did not mean mere human existence, wffich is offiy
a part of Ufe. The Kingdom of heaven is a state, and
may begm here. And that wffich we saw around us was
only one expression of that eternal hfe — a medium to
work through, towards God. AU was ser-vice, both here
and hereafter, and he that had not discovered that the
joy of service was the only happiness worth U-ving for
could have no conception of the Kffigdom. To those who
knew, there was no happiness hke being able to say, 'I
have found my place ffi God's plan, I am of use.' Such
was salvation."
The essential contrast between the church of Eldon
Parr and the new Church Uffiversal, as here set forth,
is the contrast between a church composed of plunderers
of the weak and poor, and a church devoted to the ser-
-vice of the Good Will wffich includes and cares for the
humblest and most defenceless of our brothers and sisters.
In preceding chapters we have said notffing about the
Church, the Bible, the Sabbath, the Sacraments, pubhc

FELLOWSHIP IN GOOD WILL: THE CHURCH 229
worsffip, prayer, missions, or the miffistry as a con
secrated order. Without any of these aids Good Wffi
may be done, the Kffigdom may come, tffiough the
obedience of ffiffividuals and their ffiformal cooperation
-with each other. Not untU we recognize tffis fact can
we appreciate the real mission and true value of these
agencies. They have no magical -virtue or mysterious
efficacy ffi and of themselves ; and the claim that they
have brffigs them ffito deserved disrepute. Apart from
them all a man may Uve ffi and by and for Good WiU ;
and if he does he is a Christian. To deny him that
title, and to ffisist on sometffing more as essential is to
miss the whole poffit of the Gospel of Good WiU. Who
ever doeth that WiU is brother and sister and mother of
Christ; though he never enter a church, or open a
Bible, or say a verbal prayer, or partake of the sacra
ments, or do or refraffi from doffig a smgle thffig on
Sunday wffich he woffid not do or refraffi from doffig on
the other days of the week.
Stffi, wffile not essential as ends, aU these things are
precious means of keepmg aUve ffi one's own heart, and
enkffidUng ffi the hearts of others, the love and ser^vice
of Good Wffi. There is no other important ffiterest or
enthusiasm that attempts to dispense with organized
association. Atffietics, busffiess, Uterature, ffistory, art.

230 THE GOSPEL OF GOOD ¦WILL
science, banking, engineering, manufacture, agriculture,
education, labor, all have their clubs, associations, con
ferences, conventions, organized locally, nationaUy and
many of them internationally. For the same reason
men and women who enjoy Good Will desire to share it
¦with each other ; profit by each other's experience and
ffisight; pro^vide for its commuffication to their cffil
dren, and its extension to those outside its fold. Worth
less, positively miscffievous, spiritually deadly, when set
up as an end ffi itseU, the church as a means of feUow
sffip ffi Good WiU is so natural, so useful, so necessary,
that practically all who have that Will at heart, and see
the church as the pro-vision for its expression and prop
agation; uffiess prevented by some false attitude on
its part, or some misunderstanffing on their own part;
¦wffi desire to share and support its worsffip and its work.
One of the preacher's most important tasks is to
protect the church from the misconceptions wffich have
arisen about it. When a convert asked Billy Sunday
"Do I have to join the church?" he rephed, "No, you
don't have to take a steamer to go to Europe. The
swimmffig is good." Neither the steamer nor the church
is helped by attributing to it a magical value of its own :
its value as an ffistrument to ends greater than itseU is
ffi each case ample justification. Joiffing the church is

FELLOWSHIP IN GOOD WILL: THE CHURCH 23 1
the normal and usual coroUary of accepting Good WiU
as the support and gffide of Ufe. But to preach the
church as the mam proposition, is to obscure the great
spiritual issues wffich it is its function to proclaim. To
increase men's faith and obedience and trust ffi Good
Wffi shoffid be the preacher's single aim; and if that
aim be genuffie and effective, adffitions to membersffip
ffi the ¦visible organization wffich represents it wffi f oUow
as warmth foUows sunshme. But to aim at member
sffip directly for its own sake, is like attempting to warm
a room by breatffing on the bffib of the thermometer.
Christian uffity consists ffi commuffity of Good WiU :
the sense of oneness of aim that bffids together aU who
are stri^vmg for the common good. It tends toward
church uffity : yet is not dependent on it, and need not
be postponed until church uffity is realized.
In so far as racial, cffitural, or temperamental differ
ences caU for different social, ffiteUectual, and devotional
expression Good Wffi welcomes and supports diversity
ffi poUty, doctrine and worsffip. In so far as economy
and efficiency demand centralization, as they certaiffiy
do ffi rural regions. Good Wffi caUs for church uffion, or
at least church federation.
So long as denomffiational dffierences last, the member
of a denomffiational church, if he is fuU of Good Wffi,

232 THE GOSPEL OF GOOD WILL
wiU have the feeling toward ffis denomination that a
soldier has toward ffis particular company : — some
tffing a Uttle more intimate than ffis feeUng for the army,
yet entirely subordinate to that. He will expect the
soldiers of other companies to be as loyal to their
compaffies as he is to ffis : when the good of the ser-vice
requires it he -wiU readily transfer ffis membersffip to
another company, and welcome men from other com
paffies to his own: cherisffing as the deepest bond of
imity loyalty to the army as a whole of wffich the several
compaffies are merely constituent parts. Good Will is
mclusive, not divisive ; and in due time will develop the
outward uffity aU its cffildren so eagerly desire.
The Bible is not infalhble; not everytffing in it is
scientific, ffistorical, or even final moral truth. Good
Wffi came into the world before the Bible; made the
history the Bible records ; lived the life the Bible por
trays ; and is as much bigger, stronger, richer than the
Bible as facts are bigger than records; as deeds are
stronger than words ; as hfe is richer than letters.
The moment we see this, however, we begin to see how
marvellous a help the Bible is to all who seek to Uve in
Good Will. Once we get a vital, first-hand impulse to
Good Will from a U-ving person or group of persons,
who are doing it; then the example, the teaching, the

FELLOWSHIP IN GOOD WILL: THE CHURCH 233
spirit of those who Uved tffis Ufe long ago, comes -with
an inspiration, an encouragement, an illumination wffich
throws floods of Ught on the path Good WiU now caUs us
to follow. The Bible is more helpful than the precepts
and illustrations of modern doers of Good Wffi, because
of the greater freshness and simphcity of characters and
situations ; because of the more thorough winnowing of
essentials from non-essentials -wrought by time and
art. In these writings, not preserved by miracle from
the fficidental errors and hmitations of the times in wffich
they were composed, but cherished ¦with reverent affec
tion by three score generations of men, there is such a
clearness of issue between Good WiU and the e^vU forces
that are opposed to it, that we get a sharpness of out-
Une, a naivete, wffich no later Uterature has been able
to approach. The same spirit affimates these writings
that affimates the words and deeds, the songs and
speeches, the letters and discourses of Christian men
to-day : but ffi them tffis spirit sffines through a far more
transparent medium, and is obstructed by less irrelevant
detaU. Furthermore the Bible contaffis the original
records of the words and deeds, the Ufe and death, of
the great Master of Good Wffi, and the acts and ¦writings
of those who caught their ffispiration from ffim at ffist
hand.

234 THE GOSPEL OF GOOD WILL
A man can be a Christian ¦without reading the Bible :
he can be a much better one by reading it : and, other
things being equal, the more he reads and reflects upon
it the better Christian he ¦wiU be. It is, and ¦will remain
forever, the supreme Uterature of Good Will. The
uffique supremacy of the Bible is best maintained
by a frank and thorough criticism which abandons
all false defences ; admits aU sorts of human blemishes ;
and in spite of them all; yes, on account of them
all, sees there a transparent revelation of the glory
of Good Will; which we more sophisticated moderns
seem powerless to achieve. Put the Bible on its ffi-
trinsic merits; and it wiU fare better and rank ffigher
than it ever has under the claims of a miraculous m-
fallibiUty. A preacher who does not know his Bible as
a mathematician knows his multipUcation table; and
who does not use its examples, its precepts, its phrases,
as constantly, wiU miss his best material for iUustration
and inspiration.
The Sabbath Ukewise is a dreary end ; a most usefffi
and helpful means. It is the great opportuffity to re
member, reenforce and express Good Will. The Sab
bath was made for man, not man for the Sabbath, as
Jesus emphatically declares.
Ordffiarily there are better things than work or

FELLOWSHIP IN GOOD WILL: THE CHURCH 235
play for Sunday. Rest, change, simple social ffiter-
course, neighborly helpfuffiess, readffig, reflection, wor
sffip, prayer, are better for the ffiffi-vidual and for society
than a continuation of the labors and sports of the
week days; and therefore Good Wffi ffivites to these
Sabbath occupations aU who seek its fuUest feUowsffip
ffi ffighest consecration. Not that work and play
on that day are mtrinsicaUy and uffiversaUy bad; or
that the clerk or bookkeeper kept at his desk aU the
week shoffid not have ffis game of goU or tenffis on Sun
day afternoon : but that friendliness and rest, meditation
and worsffip are ordffiarily better : — that is the general
ground on wffich Good Wffi claims that these better
tffings shaU have first place ffi our plans for Sabbath
observance. Because a worsffipfffi Sunday is helpful
to that ffidi-vidual and social weU-bemg wffich is the ob
ject of Good Wffi ; and a secffiar Sunday is mjurious to
ffidi-vidual and social weU-beffig ; therefore the ffighest
type of Christian -wffi aim as a mle to put worsffip ffito
ffis Sunday plans and keep distraction out.
Friendsffip has its hand clasp : affection its kiss : all
sorts of clubs, associations and fratemities have their
iffitiations and banquets. In all these cases the tffings
done are not essential; nor possessed of mysterious
efficacy. They are outward and -visible symbols of an

236 THE GOSPEL OF GOOD WILL
inner loyalty and devotion. Yet few friends refuse to
shake hands; few lovers dispense with the kiss; few
fratermties or orders omit all rites and ceremoffies.
The sacraments of baptism and the Lord's Supper
bear a similar relation to fellowship in Good Will. Of
themselves they are notffing; but taken in faith; in
other words, regarded as seals, symbols and signs of
our fellowship -with Christ in Good Will, our gratitude
and our devotion to ffim, they give a pubhc confession,
a social recogffition, to this feUowsffip which make it
at once more intimate and more objective. One can be
a Christian without them ; as a friend can be a friend
without ever shaking hands ; or as a lover can be a lover
without ever kissing his beloved. But one can be a
more assured ; a more influential ; a more sociable ;
a more substantial Christian by accepting and utilizing
the symbols which reach across the seas and the cen
turies and link us to Christ, and to all who have received
these symbols from ffim, or his appointed representa
tives. PubUc worship is not essential to that Good Wffi in
which Christiaffity consists. One can be a Christian
without it. Yet if one is in earnest about Good Will ;
he will desire from time to time to call it consciously to
mind ; reconsecrate ffimself to its ser-vice ; and share his

FELLOWSHIP IN GOOD ¦WILL : THE CHURCH 237
enthusiasm for it with like-mffided men and women.
That is precisely the opportuffity wffich pubhc worsffip
affords. The congregation and each inffi^vidual is ffited
ffito an attitude and atmosphere in wffich Good WiU is
held as the supreme object of reverence and ser^vice ;
the supreme gffide to aspiration and conduct. One who
habituaUy enters into tffis attitude and atmosphere ¦wiU
develop Good Wffi and express it toward others, far
more effectively, systematicaUy and persistently than one
who depends on its fortffitous occurrence to ffis inffi-vid
ual mind and heart. As the years, the decades, the
generations pass, the man and the fanffiy that uffites
in pubhc worsffip wiU become very ffifferent from the
man and the fanffiy that do not reenforce the chance
promptings of the heart by tffis systematic means.
One can be so much better a Christian with than -without
such aid ; that he who dehberately neglects it, choosing
as he does less rather than more of the power of Good
Wffi over his ffie, finds the httle Christiaffity that he
has fast sUppffig away from ffim; and spiritual bank
ruptcy starffig him ffi the face.
Even verbal prayer hke-wise is not of the essence of
Christiaffity. As Jesus repeatedly teUs us, a man who
does Good Wffi without ever consciously sayffig "Lord,
Lord," is better far than the man who is exphcitly

238 THE GOSPEL OF GOOD WILL
prayerful but disobeffient. To the men of sUent obedience
admission to the Kffigdom may come as a great sur
prise to themselves ; and a great shock to their orthodox
critics ; but we have Jesus' word and our own insight
that it surely comes. Yet a man is very fooUsh who
does not pray. As Arthur Balfour once said at the
conclusion of a long and rather inconsequential dis
cussion on prayer, "But to be at ffis best a man must
pray." Prayer is a de^vice for keeping our thoughts,
our aims, our words, our acts, consciously under the
guidance and control of Good Will. It is about as
necessary to the best Christian h-ving as contact -with
the ¦wire is to an electric car. The car may move ffi
the desired direction -without such a contact; but its
movement under such chance propulsion ¦will be fitful,
costly, insigffificant, unreliable. A Christian conceiv
ably might serve Good Will without praying; but his
ser^vice would be intermittent and spasmodic. Who
ever is deeply in earnest about Good Will, ¦wUl be eager
to keep it clear before ffis mind, warm in his heart, com
pelhng behffid his ¦will ; and prayer is the approved de-
¦vice for doing these things.
Prayer is not a blank check on omffipotence, by pre
senting which, properly endorsed, anybody can secure
anything he happens to want, and is ¦wilUng to

FELLOWSHIP IN GOOD WILL : THE CHURCH 239
ask for ffi that form. Petition is a proper part of
prayer — even petition for specific tffings ; just as
petition is a perfectiy proper part of the intercourse
between friends; but it is not the principal part. A
friend whose chief relation to us consisted in askffig for
tffis or that special favor or specific object, would not be
one whose dismterested devotion we should rate very
ffigh; or even one whose friendsffip we should care to
keep. Precisely so, if we have not risen above makffig
prayer primarUy a means to gaiffing tffis or that specific
favor; we are not on very honorable terms ¦with God
and ffis Good Wffi. God is not mocked : and if we get
httle from such prayer, we get all we deserve. Prayer
is primarUy commumon, feUowsffip; mffid with mffid;
heart to heart ; ¦will with ¦wiU. IncidentaUy it doubtiess
has other effects : but its chief effect is the ffilffig the
mind and heart and ¦wiU of ffim who prays so full of
Good WiU, that by his resultffig action Good WiU is
done, as apart from the prayer it would not be done.
Not my ¦wiU but Good WiU is what in true prayer we
most desire. It seeks the positive presence and power of
Good Wffi ffi US, doffig through us and for us, what we
alone, or trusting to chance influence, could not or would
not do.
Undertaken in pride of race, or pride of opiffion, or

240 THE GOSPEL OF GOOD ¦WILL
pride of superior -virtue, missions are an injury alike to
missionary and convert: but undertaken in the desire
to give the best we have in. moral motive, in spiritual
comfort, in meffical skill, in industrial arts, in inteUectual
interest and power, missions are so essential and con
summate an expression of Good Will, that no preacher
who fails to preach them, and to train his people to
support them, appreciates what Good Will requires of
those who would share in its world-wide appUcation.
If that Will is good for me, it is good for my neighbor :
if it is good for my section of the city, it is good for every
section of the city : if it is good for my old and settled
commumty, it is good for the frontier town : if it is good
for my country and my race, it is good for every country
under heaven, and for all the races of the earth. Granted
that Good Will begins at home, and is mainly expressed
in secular vocations and domestic and local ser-vices :
yet if my will stops anywhere short of the ends of the
earth it is not Good Will which I am seeking and serving.
To carry Good Will where there is most ill will, where
the actual situation is most painful, is to come closest
to it, to share it most, and serve it best. The Gospel
of Good Will requires more sacrifice than the doctrine
of the eternal damnation of the heathen ever did.
The depth and extent of missionary contribution and

FELLOWSHIP IN GOOD WILL: THE CHURCH 241
devotion, not as a thing apart from secular and home ser-
¦vice or as a substitute for it ; but as its crown and con
summation, -wffi ever be one of the best tests of Good Wffi.
The miffister is no more essential to Good WiU than are
Church, Bible, Sacrament and Sabbath. There is no
miracffiously imparted grace of which the priesthood is
the custodian and distributer. The mimster is the
guardian, exponent and teacher of that Ufe ffi and for
Good Wffi wffich is common to minister and layman.
The miffister is related to Good WiU in precisely the same
way as the butcher is related to meat, or the carpenter
to houses, or the shoemaker to shoes. The butcher
eats meat, the carpenter Uves ffi a house, the shoe
maker wears shoes the same as do other men. But in
addition the butcher provides meat, the carpenter
houses, the shoemaker shoes for other men. They
are simply the specialized agents, set apart to pro-vide
these commoffities. Precisely so the minister hves ffi,
and by, and for Good Wffi the same as other Christian
men. But ffi addition to doffig that WiU for himseU,
he shows ffis feUows how to see it, and do it, and enjoy
it. He judges ffimseU and aU men by the standard of
that WiU : points out its appUcations : exhorts to the
sacrffices it reqffires : imparts to aU who Uve in it the
hope and comfort it contaffis.

242 THE GOSPEL OF GOOD ¦WILL
Just because the function in which he spedaUzes is
so precious and ¦vital, the insight reqffisite is so keen,
and the character required to present and represent it
worthily is so high, the miffistry is a ffighly honorable
profession : but its honor rests on no mysterious superi
ority. It rests simply and solidly on the worth to the
indi-vidual and to sodety of kno-wing, lovmg and serving
Good WiU.
The miffister is simply the man who is set apart by
society to keep -vi-vid the -vision, and active the ser-vice, by
others as weU as by himself, of Good Will. If he does
that work well he is entitled to such salary as -wiU give him
the tools, the freedom, and the connections reqffired for
doing ffis best ; and to the honor that is due to an impor
tant sodal ser^vice cheerfully and effectively rendered.
But he will keep closest to ffis Master, and come clos
est to men the less he tffinks of the honor, and the pro
fessional standing he shares ¦with the lawyer and the
physician ; and the more lie tffinks of the social ser^vice
rendered, and the spirit of service he shares ¦with the
Christian butcher, the Christian carpenter and the
Christian shoemaker. The minister Uke his Master
should think of himself chiefly as one who serves.
Other vocations offer larger remuneration, ffigher
honors, more conspicuous careers : but none offers more

FELLOWSHIP EST GOOD ¦WILL: THE CHURCH 243
close compaffionship with God, or more vital relations
with one's f eUow-men ; none renders more valuable ser-
¦vice for the ennobUng of ffidi-viduals, the upbffilding of
mstitutions, the heaUng of the nations, and the redemp
tion of the world.
Tffis Gospel of Good Wffi carries -with it momentous
imphcations. If tffis is tme, many other tffings supposed
to be tme and important are false or trivial. Good
Wffi is not caUed upon to go out of its way to tear down
these tri^vial falsehoods. It patientiy waits to see them
f aU down as soon as the sufficiency of the Gospel of Good
Wffi is estabhshed. Is then tffis Gospel of Good Wffi
tme and sufficient?
The tests are pragmatic. Does it make men Chris
tians? Does it make earth heaven? These tests we
may now apply.
A man, ffi response to Christ's expectation, acquires
and maffitains the habit of spending ffis money, control
Ung ffis appetites and passions, choosing peace or strife,
and makffig every other decision ¦with an eye sffigle to
the greatest good of aU who are affected ; as the Father
who loves aU ffis cffildren wiU.
Every thought or deed or word that faUs below that
generous aim he scorns as meanness unworthy of him,
and repents as sm.

244 THE GOSPEL OF GOOD WILL
AU men who fall into meanness or sin, the instant they
are ashamed and sorry he forgives; and therein finds
assurance that God and Christian men hke^wise forgive
ffis own sins, and restore him to their favor.
He chooses and fulfils ffis vocation with a justice and
generosity which make the mterest of cUent, customer,
consumer as precious to him as his o^wn.
He pays whatever price of sacrifice such disinterested
devotion to uffiversal good in a world stffi largely e^vil
may reqffire; accepting that cost as his portion of the
cross of Christ.
He tffinks Uttle about his own character, ffis own vir
tues, his own salvation even : but trusts the Good WiU
he has toward others to effiarge and enrich his soul ffito
the stature and hkeness of Christ.
Where good and e-vil are mixed, with some of each on
both sides of disputed questions, he appreciates the good
and opposes the e-vil in both ; gi-ving his influence to the
one where, aU things considered, he finds most good and
least e-vil.
He joins and supports the church, cherishes its Ut
erature, its sacraments, its times and seasons, its wor
ship, its missions, its miffistry, not sla-vishly or super-
stitiously, but freely and gladly as the appointed agendes
for keeping aUve and handing on the Gospel of Good WiU.

FELLOWSHIP IN GOOD WILL: THE CHURCH 245
A man who beheves and Uves this Gospel, whatever
else he may beUeve or not beUeve, do or refrain from
doffig, is a Christian.
Wherever and to whatever extent this Gospel is
preached and practised, no matter what the racial,
ffiteUectual, social, economic or poUtical status, there
and to that extent earth becomes a household of heaven.
These frffits the Gospel of Good WiU, when clearly
preached and faithfuUy practised, brmgs forth : and on
tffis power to make men Christian, and earth heaven,
it rests its claim to be the true Gospel of our Lord and
Sa-vior Jesus Christ.

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