1 John 4:16 And we have known and believed the love that God has to us. God is love; and he that dwells in love dwells in God, and God in him. A part from revelation there are, I conceive, two main evidences of the goodness of God. The one is to be found in the material universe, the other in the nature and capabilities of man. When man first begins to observe and reflect on the vast universe of which he forms a part, he can hardly fail to be struck with its order, its beauty, and its sublimity. But hardly has man formed to himself this grand conception of the unbounded power and the universal goodness of his Creator, before another aspect of the phenomena forces itself upon his attention. If on one side there is the fertile field or the smiling valley, on the other there is the howling wilderness or the raging sea. If here we find a man rejoicing in health and strength and prosperity, the happy peasant who has no wants which he cannot satisfy, the successful warrior, the gifted statesman, or the powerful monarch; there we find a man bowed down with disease, or sunk in misfortune, the captive in the hands of his enemies, the father bereft of his children, the beggar seeking his bread. How to account for this double aspect of nature and of human life has ever been one of the great problems which the curious intellect of man has set itself to solve. Is God really good, or is He a capricious Being, at one time dealing good and at another evil, selecting arbitrarily His friends and enemies, while He showers blessings on the one and inflicts vengeance on the other? "The wilder Bedouins," says an Eastern traveller, "will inquire where Allah is to be found." When asked the object of the question they will reply, "If the Eesa could but catch Him they would spear Him upon the spot, — who but He lays waste their houses, and kills their cattle and wives?" Others, in order to solve the difficulty, have imagined a coordinate, or almost coordinate Being, the author of evil, as God is the author of good; others, like the Platonists, believe that there are material obstacles which God can only partially overcome; whilst others, again, have supposed that God permits the existence of a subordinate but powerful spirit, who is engaged in marring the work which, as being of Divine origin, would otherwise be absolutely perfect. It may be of service to those who, amidst all the perplexities of modern speculation, would fain retain their hold on this fundamental principle of religious faith, the supreme goodness of God, if I attempt to point out certain considerations suggested to us by the study of nature and of human life which, amidst all our darkness and ignorance, may be regarded as, at least, indications of its truth. The question, then, is not whether evil is to be found in this world, for we cannot even conceive its absence, but whether, on a general survey of nature and life, good would seem to be, as it were, the rule, and evil the exception, or evil the rule and good the exception. Suppose, for a moment, the present constitution of things to be fixed, and let it be granted that the world proceeds from an omnipotent and intelligent Creator; the argument, as stated by Paley and others, that this omnipotent and intelligent Being is also a Being of infinite goodness, if not absolutely convincing, is, at least, one of very considerable force. There is much evil in the world. Granted; but good can only be understood by contrast with evil, and the good in the world, so far as we can make out, far counterbalances the evil. Those who, to the outside observer, seem to be subjected to the most cheerless and most sordid conditions, without, apparently, a ray of hope or of comfort, often, it is a matter of common remark, appear to cling to life with greater tenacity than those whom we deem the most prosperous. Even for them, therefore, life has its charms, and, whether they believe in a future world or not, at all events they are unwilling to quit this. Truly man has a marvellous power of adapting himself to the circumstances in which he is placed. Transport yourself, if it were possible, for a few hours, into the most unpromising position in human life, and you would probably find that it has its compensating advantages. A certain amount of happiness, in fact, seems invariably to result from the adaptation of the organism to the medium, whatever the organism and whatever the medium may be. Not only, therefore, do we probably vastly overestimate the amount of misery which there is in the world, but we are apt altogether to overlook the educating influences of pain. Let anyone think within himself of what a vast amount of enjoyment he would be deprived if his pleasures came unsought, if they supervened on no previous desire, want, or pain. Let him think, too, what he would have been in character and attainments if he had never had any obstacles to overcome, any difficulties to grapple with, or wants to gratify. Self-denial, temperance, patience, industry — where would these be if we had been created beings without wants, without the capacity of pain, without the necessity of effort? Sympathy, compassion, forgiveness, tenderness, all these finer traits of our nature, where would they be if there were no sufferings to be compassionated, no pains to be alleviated? Morality and intelligence alike, at least as they exist in man, seem to be the result of a long struggle with the powers of nature, of an unceasing effort to accommodate himself to the exigencies of his condition. But after all, it may be said, this is only a roseate view of human life and of the causes which determine it, a theory which prosperous men have not unnaturally framed in order to account for their own prosperity. Go into the stifling alleys of a crowded city, pass through the sordid dwellings, look at the haggard forms famishing for want of food, and then say whether you can believe in a moral government of the universe, in the existence of a God of love from whom all these men and women have their being, from whose original disposition of events the circumstances in which they are now placed have proceeded! Is it not a cruel mockery to tell such as these of the love of their Creator? If they believe in a God, will they not turn round and curse Him? No! Amongst the oppressed, the suffering, and the afflicted are often found those who have the most intense faith in the love of God. It is in their prosperity rather than their adversity that men forget their Maker. And do these men, as I have said before, cling to life with less tenacity than we do? For them too, then, life has some secret charm; they, too, have a power of adapting themselves to circumstances, and their existence is not all that dreary, cheerless waste which to us it seems to be. But, before we blame God for this mass of human suffering, and consider it an argument against His beneficence and love, shall we not do well to look more closely into its causes, to ask how far it is unavoidable and how far avoidable, how far it is due to the actions of laws of nature, whose effects we cannot escape, and how far to the wickedness, the carelessness, or the ignorance of man? That man should be able to determine his own actions and to influence his fellows is surely not a defect but an excellence in the constitution of human nature. But we, at least, in the present constitution of our faculties, cannot see how we can have this power without the possibility of exercising it for evil as well as for good. Here, then, we encounter the same difficulty as before. As in the individual it would seem as if there must be alternations of pleasure and pain, so in society it will seem as if there must be a mixture of good and evil, of suffering and enjoyment, of prosperity and adversity. But part of this evil and suffering we have said is avoidable, and part unavoidables — that is to say, part is due to man himself, and part to the inexorable forces of nature. Now, so far as man's lot admits of being modified by himself, we find, if we take a sufficiently wide retrospect, that the improvement in his condition has been almost incalculable; in comfort and security, even in refinement and intelligence. The laws which govern the evolution of society seem, with some few exceptions not difficult to be accounted for, to have an invariable tendency to improve man's condition. And if this has been the effect of advancing civilisation in the past, is there any reason to suppose that the process will be arrested in the future? May we not hope that, as the sympathies of men expand and their knowledge increases, many of the more glaring inequalities which now exist between man and man will be gradually removed? Of all the characters which God has stamped upon His creation, physical and human, none is more patent to our observation than the capacity of progress. Man has undoubtedly even still much evil to contend with, but this evil he has an almost indefinite power of diminishing, and by struggling with it his faculties are enlarged, his character is strengthened, and he is being gradually prepared (so by an irrepressible instinct we divine) for a sphere far transcending this in dignity, in freedom, in knowledge, and in love. (Prof. T. Fowler.) Parallel Verses KJV: And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. |
    |