The allowable as the exceptional
It is often the case that that which is wrong as a rule is right as an exception; what it would be unwise, if not unlawful, to do under ordinary circumstances, it may be most wise and even obligatory to do in emergencies. This applies particularly, but not exclusively, to the subject of the text—
I. THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. "Give strong drink unto him that is ready to perish;" to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.
II. THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.
III. RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.
IV. AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, hut it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.
V. THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest—to say to men, "If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey".—C.
The function and the privilege of power
God gives to some men place and power; they may inherit it, or they may win their way to it by the force of their talent or their merit. When they have reached it, what should be the use they make of it? We may look first at—
I. WHAT HAS BEEN ITS HABIT. Only too often the actual use that has been made of high station and of civil or military lower is that of
Men have used their elevation only to drink the sweet cup of pleasure; or to secure to themselves the spoils of high office, the treasures which law within their grasp; or to find a mean and despicable gratification in the enforcement of their own dignity and the humiliation of those beneath them. This is "human," if by human we understand that which is natural to man as sin has dwarfed and spoilt his nature, perverting his powers and degrading his delights. But of man as God meant him to be, and as a Divine Redeemer is renewing him, all this is utterly unworthy, let us see—
II. WHAT IS ITS TRUE FUNCTION. It is that of righteousness. A man is placed on high in order that he may "judge righteously." Whether he be the king, as in David's and Solomon's time; or whether he be the magistrate, as in our own time; or whether he be the teacher, or the manufacturer, or the farmer, or the master or father in the home; whatever be the kind or measure of authority enjoyed, the function of power is to judge righteously; it is to do justice; it is to see that innocency is acquitted and guilt condemned; it is to take pains and exercise patience in order that worth may be rewarded and that sin may be shamed; it is to be a tower of refuge to those who are conscious of rectitude, and to be a source of fear to those who know that they have been "doing evil;" it is to be a strength to the righteous and a terror to the guilty.
III. WHAT IT SHOULD COUNT ITS PECULIAR PRIVILEGE; IT IS TO BEFRIEND THE FRIENDLESS. There are those who are too weak to be of much service to their neighbours; there are those who are too selfish to cherish the ambition; but the strong man who is the good man, the man in power who has in him the spirit of his Master, will rejoice in his power mainly because it enables him to help those who would otherwise go on and go down without a helper;