A lesson from the birds.
It is interesting to observe that the Scripture references to natural history are hot directed so much to theological arguments as to moral lessons. While questions concerning the being and nature of God absorb almost the exclusive attention of the natural theologian, the prophet, who assumes the belief of his hearers in the immanence of God in Nature, is more concerned to show how she rebukes man for his own shortcomings and incites to goodness by her mute example. The scriptural treatment is, therefore, more nearly followed by the regard for the human and moral aspects of nature in the spirit of Wordsworth and Ruskin, which is characteristic of the better thought of our own age, than by the cold, prosaic examination of the physical world, as simply affording one section of the evidences of religion, which was pursued in the days of Paley.
I. THE BIRDS REMIND US THAT WE ARE SURROUNDED BY DIVINE ORDINANCES. Migratory birds have their appointed times. Every creature has its special vocation. To the lower animals this comes as a necessary law, as a course determined by unconscious instinct. To man it comes as a mandate of duty, an impulse in the conscience, a way to be clearly perceived and freely chosen. But, though the same method for exacting the performance of the Divine ordinances which obtains in nature is not enforced on man, those ordinances extend to him; to him also they come with Divine sanction. Though man is physically free to rebel, morally he is no more his own master than are the birds who are bound by the laws of their instincts. Freedom from compulsion is not freedom from obligation.
II. THE BIRDS REMIND US THAT IT IS AS WELL TO OBEY THE DIVINE ORDINANCES. In their migrations they find their welfare secured. Driven by the inward impulse of Divine law written on their instincts, they speed them over vast tracts of unknown lands, and at length find themselves in the clime and at the season which is beat suited for them. What an image of implicit faith I We are called to go forth, like Abraham, we know not whither, but like him to find a possession in the unknown land (Hebrews 11:8). The future is unseen, the way is wild and pathless, dark clouds as of brooding storms gather on the horizon; but if we take as our compass the known will of God, we too shall find sunny climes beyond the seas of trouble, a home at the end of our pilgrimage.
III. THE BIRDS, BY THEIR EXAMPLE, REBUKE OUR DISOBEDIENCE TO THE DIVINE ORDINANCES. Free to roam through illimitable regions of air, the high-flying stork, the turtle-dove, the swift, and the crane all keep to their true course, not dropping down, tempted by the attractions of leafy vales or fruitful gardens, not turned aside terrified by the horrors of high mountains, lonely deserts, or stormy seas, till they reach their destination in punctual obedience to the mysterious law of their nature. These migratory birds are representative of external liberty restrained by inward law. We are not under any outward compulsion nor any inward law of instinct like that of the birds. But we are capable of following a higher law. We have light which is denied to them, and high motives of fear and love to prompt to obedience. If we disobey, the obedience of the birds is an ever-recurring rebuke.
Untrustworthy literature.
I. LITERATURE MAY HAVE MANY ATTRACTIONS AND YET BE UNTRUSTWORTHY.
1. Authority. They were official prophets and teachers whom Jeremiah opposed. Errors gain power when they are pronounced ex cathedra. The belief in papal infallibility is but one instance of a common human weakness.
2. Pretentiousness. The self-styled wise men of Jeremiah's age were confident and boastful. The world is too ready to take a man at his own estimate of himself. Vehement assertion is often accepted instead of solid proof.
3. Numerical force. Jeremiah stood as one against many. No mistake is greater than the assumption of so-called common sense, that truth may be presumed to reside with the majority. How often from the days of Noah downwards has it been found with the few!
4. Popular style. These "wise" men knew how to suit the taste of the multitude; they could prophesy smooth things. There is a fearful fascination in literary style. The great danger to the cultivated is that they should select for their guides those writers whose language is most pleasing in place of those whose arguments are most sound. Lies may be commended by brilliant epigrams, and unwholesome passions fostered by splendid poetry. The ease and fluency of Hume and the wit of Voltaire were effective with many persons who would not have been moved by bare arguments.
II. IF LITERATURE IS UNTRUE IT SHOULD BE TREATED AS WORTHLESS.
1. Style is but the vesture of thought, and thought is but idle fancy if it does not correspond to fact. The first question to be asked about a writer is not, "Are his ideas novel, original, striking? Are they beautiful, grand, imposing? are they pleasing, popular, acceptable?" but simply, "Are they true?" If this question in answered in the negative, all other recommendations may be considered as worse than worthless. The sweeter the bait, the more dangerous the trap.
2. The test of truth in religious literature is conformity to the Word of God. The Scripture is a guide and authority to the Christian. God's word in nature, providence, and conscience must be heard and interpreted if men would speak truly on these subjects. The profession to be speaking Divine words founded either on a pretended revelation or a boast of superior intelligence, is vain unless the private words of the individual harmonize with the general truth of God's world-wide revelations.
3. Experience will test the truth of literature. If literature concerns itself with serious subjects, it cannot be regarded as a trifle of idle hours. It will be brought into judgment. Experience will try it. No lie can be eternal. The self-styled "wise" men will "have to be ashamed," "dismayed and taken," when events contradict their untrue language.