3. It is a knowledge that grows out of life. It reflects and tries to understand something of its way of living, its way of acting, and strives to think out the principles of its life and action. The rugged maxims hewn out of life, and polished to roundness and smoothness by frequent action, grow into fixed and definite knowledge. It is the usual and fruitful way of human knowledge in general. It begins at the right end. It is simply thinking out into clearness the principles on which human life is based, and stating them clearly and making them the basis of further action. We are coming to understand something of this principle, and we are beginning to teach our children knowledge, and to make them see how knowledge grows out of action. Not abstract principles first, but concrete practice, and then the principles that grow out of practice. Such knowledge as the blacksmith has of iron, as the joiner has of wood, as any man has of the material of his work — such is the knowledge commended here. Faith is the proof that a man is living ; faith has its results in the new character, in the new humanity, and knowledge reflecting on life and on the new character comes to know itself and its principles of action, and so leads on to more assured action. There is no limit to thinking and to the progress which comes from thinking, only thinking must always keep hold of life, must never forget that after all thinking is only a form of living. Out of manliness knowledge.
And what we know not now, we then shall know.
When from the heights of the eternal hills We shall look back on time, interpreting Old dreams, unravelling the tangled coil Of life, and knowing even as we are known. All after-thoughts belong to man, with all The doubts that hang around us here ; to God Pertains the eternal forethought, and pure light That knows no shadow or a shade : to Him All space, all time, are ever, ever clear; Himself the present, and Himself the future, Himself the First and Last, the All in All.^
1 Jeremy Taylor. * Horatius Eouar.
172 THE UNFOLDING OF CHARACTER
IV.
Temperance.
The word "temperance" has in modern times become narrowed, just as the word "virtue" has become extended in meaning. Most people understand it now in relation to one sin, which is called " the sin of intemperance," viz. drunkenness ; but it need scarcely be said that while of course it applies to that sin, it does not apply to it alone ; it is temperance in all things. The best word perhaps is self-control. It is the grace of abstaining from all kinds of evil to which we are tempted ; of holding back when lust urges us to go forward. And certainly we all find it hard enough in some direction or other. It may be very easy for us to " hold back " from the use of intoxicating drinks if we have no temptation in that direction. It does not follow that it is easy to abstain from hasty words or from angry feelings. But to give way to the latter would be just as much a breach of self-control as to yield to the former.
1. Temperance, then, is self-control. It implies that the man truly temperate has the faculties of his mind, as well as his constitutional propensities, under the completest command. Like the managed steed in the hand of the rider, like the helm in the hand of a steersman strong and steady, his tongue, his temper, his very thoughts, are under authority, and instead of being run away with and rendered ridiculous by his own wayward passions, his strong will — strong in Another's strength — is ever able to subdue the whole body. Temperate in all things, he is able to loolc without envy on the pleasures of sin, and in his farewell to Egypt he feels no pang for the flesh-pots. Amidst provocation still calm, and never frustrating by intemperate language well-intended reproof or remonstrance, he gains in momentum the force which others waste in fluster and fury ; and crowns the whole by the elastic promptitude with which he is able to transfer from one theme to another all the powers of his mind, or make the instant transition from needful repose or congenial pursuits to duties stern and imperious.
^ " Knowledge pufifeth up." It has a tendency to foster a
2 PETER I. 5-7 173
spirit of self-sufficiency, and to lead us to become proud, boastful, self-confident. We begin to think our wisdom will preserve us from all danger and enable us to overcome all temptation. We forget that the flesh is strong, that the world is alluring, and that the devil, like a roaring lion, goeth about seeking whom he may devour. We forget that the Christian life is a struggle, and that it is no easy matter to crucify the flesh with its affections and lusts. And so the Apostle says, " In your knowledge let there be a supply of temperance," i.e. of self-control. Let there be a crucifixion of the flesh ; a keeping of the body under ; a control of all evil passions, whether of the temper, of the appetite, or of the tongue. You must not only know what to do, but also have firmness and determination to do it. Solomon had wisdom, but he lacked temperance. He who would gain the mastery must be temperate in all things. He must endure hardness as a good soldier of Jesus Christ. Difficulties will stand in the Christian's way, and no matter how great his knowledge may be, the Hill Difficulty must be climbed on his knees. He may often have to prostrate himself before the throne of the heavenly grace, crying for help. There may even have to be " strong crying and tears." ^