And you, young men and women—consider;—if God has given you manly courage and high spirits, and strength and beauty—think—God, your Father, has given them to you, and of them He will surely require an account; therefore, “Rejoice, young people,” says Solomon, “in your youth, and let your hearts cheer you in the days of your youth, and walk in the ways of your heart and in the sight of your eyes. But remember,” continues the wisest of men,—“remember, that for all these things God shall bring you into judgment.” Now do not misunderstand that. It does not mean that there is a sin in being happy. It does not mean, that if God has given to a young man a bold spirit and powerful limbs, or to a young woman a handsome face and a merry, loving heart, that He will punish them for these—God forbid! what He gives He means to be used: but this it means, that according as you use those blessings so will you be judged at the last day; that for them, too, you will be brought to judgment, and tried at the bar of God. As you have used them for industry, and innocent happiness, and holy married love, or for riot and quarrelling, and idleness, and vanity, and filthy lusts, so shall you be judged. And if any of you have sinned in any of these ways,—God forbid that you should have sinned inallthese ways; but surely, surely, some of you have been idle—some of you have been riotous—some of you have been vain—some of you have been quarrelsome—some of you, alas! have been that which I shall not name here.—Think, if you have sinned in any one of these ways, how can you answer it to God? Have you no need of forgiveness? Have you no need of the blessed Saviour’s blood to wash you clean? Young people! God has given you much. As a young man, I speak to you. Youth is an inestimable blessing or an inestimable curse, according as you use it; and if you have abused your spring-time of youth, as all, I am afraid, have—as I have—as almost all do, alas! in this fallen world, where can you get forgiveness but from Him that died on the cross to take away the sins of the world?
Habakkuk, ii. 4.“The just shall live by faith.”
Habakkuk, ii. 4.
“The just shall live by faith.”
Thisis those texts of which there are so many in the Bible, which, though they were spoken originally to one particular man, yet are meant for every man. These words were spoken to Habakkuk, a Jewish prophet, to check him for his impatience under God’s hand; but they are just as true for every man that ever was and ever will be as they were for him. They are world-wide and world-old; they are the law by which all goodness, and strength, and safety, stand either in men or angels, for it always was true, and always must be true, that if reasonable beings are to live at all, it is by faith.
And why? Because every thing that is, heaven and earth, men and angels, are all the work of God—of one God, infinite, almighty, all-wise, all-loving, unutterably glorious. My friends, we do not think enough of this,—not that all the thinking in the world can ever make us comprehend the majesty of our Heavenly Father; but we do not remember enough what wedoknow of God. We think of God, watching the world and all things in it, and keeping them in order as a shepherd does his sheep, and so far so good; but we forget that God does more than this,—we forget that this earth, sun, and moon, and all the thousand thousand stars which cover the midnight sky,—many of them suns larger than the sun we see, and worlds larger than the world on which we stand, that all these, stretching away millions of millions of miles into boundless space,—all are lying, like one little grain of dust, in the hollow of God’s hand, and that if He were to shut His hand upon them, He could crush them into nothing, and God would be alone in the universe again, as He was before heaven and earth were made. Think of that!—that if God was but to will it, we, and this earth on which we stand, and the heaven above us, and the sun that shines on us, should vanish away, and be no-where and no-thing. Think of the infinite power of God, and then think how is it possible tolive, except by faith in Him, by trusting to Him utterly.
If you accustom yourselves to think in the same way of the infinite wisdom of God, and the infinite love of God, they will both teach you the same lesson; they will shew you that if you were the greatest, the wisest, the holiest man that ever lived, you would still be such a speck by the side of the Almighty and Everlasting God that it would be madness to depend upon yourselves for any thing while you lived in God’s world. For, after all, whatcanwe do without God?InHim we live, and move, and have our being. He made us, He gave us our bodies, gave us our life; what we doHelets us do, what we say He lets us say; we all live on sufferance. What is it but God’s infinite mercy that ever brought us here or keeps us here an instant? We may pretend to act without God’s leave or help, but it is impossible for us to do so; the strength we put forth, the wit we use, are all His gifts. We cannot draw a breath of air without His leave. And yet men fancy they can do without God in the world! My friends, these are but few words, and poor words, about the glorious majesty of God and our littleness when compared with Him; but I have said quite enough, at least, to shew you all how absurd it is to depend upon ourselves for any thing. If we are mere creatures of God, if God alone has every blessing both of this world and the next, and the will to give them away, whomarewe to go to but to Him for all we want? It is so in the life of our bodies, and it is so in the life of our spirits. If we wish for God’s blessings, from God we must ask them. That is our duty, even though God in His mercy and long-suffering does pour down many a blessing upon men who never trust in Him for them. To us all, indeed, God gives blessings before we are old enough to trust in Him for them, and to many He continues those blessings in after-life in spite of their blindness and want of faith. “He maketh His sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust.” He gives—gives—it is His glory to give. Yet strange! that men will go on year after year, using the limbs, and eating the food, which God gives them, without ever believing so much as that Godhasgiven them, without so much as looking up to heaven once and saying, “God, I thank Thee!” But we must remember that those blessings will not last for ever. Unless a man has lived by faith in God with regard to his earthly comforts, death will come and put an end to them at once; and then it is only those who have trusted in God for all good things, and thanked Him accordingly in this life, who shall have their part in the new heavens and the new earth, which will so immeasurably surpass all that this earth can give.
And it is the same with the life of our spirits; in it, too, we must live by faith. The life of our spirits is a gift from God the Father of spirits, and He has chosen to declare that unless we trust to Him for life, and ask Him for life, He will not bestow it upon us. The life of our bodies He in His mercy keeps up, although we forget Him; the life of our souls He will not keep up: therefore, for the sake of our spirits, even more than of our bodies, we must live by faith. If we wish to be loving, pure, wise, manly, noble, we must ask those excellent gifts of God, who is Himself infinite love, and purity, wisdom and nobleness. If we wish for everlasting life, from whom can we obtain it but from God, who is the boundless, eternal, life itself? If we wish for forgiveness for our faults and failings, where are we to get it but from God, who is boundless love and pity, and who has revealed to us His boundless love and pity in the form of a man, Jesus Christ the Saviour of the world?
And to go a step further; it is by faith in Christ we must live—in Christ, a man like ourselves, yet God blessed for ever. For it is a certain truth, that men cannot believe in God or trust in Him unless they can think of Him as a man. This was the reason why the poor heathen made themselves idols in the form of men, that they might have something like themselves to worship; and those among them who would not worship idols almost always ended in fancying that God was either a mere notion, or else a mere part of this world, or else that He sat up in heaven neither knowing nor caring what happened upon earth. But we, to whom God has given the glorious news of His Gospel, have the very Person to worship whom all the heathen were searching after and could not find,—one who is “very God,” infinite in love, wisdom, and strength, and yet “very man,” made in all points like ourselves, but without sin; so that we have not a High Priest who cannot be touched with the feeling of our infirmities, but one who is able to help those who are tempted, because He was tempted Himself like us, and overcame by the strength of His own perfect will, of His own perfect faith. By trusting in Him, and acknowledging Him in every thought and action of our lives, we shall be safe, for it is written, “The just shall live by faith.”
These things are true, and always were true. All that men ever did well, or nobly, or lovingly, in this world,was done by faith—by faith in God of some sort or other; even in the man who thinks least about religion, it is so. Every time a man means to do, and really does, a just or generous action, he does it because he believes, more or less clearly, that there is a just and loving God above him, and that justice and love are the right thing for a man—the law by which God intended him to walk: so that this small, dim faith still shews itself in practice; and the more faith a man has in God and in God’s laws, the more it will shew itself in every action of his daily life; and the more this faith works in his life and conduct, the better man he is;—the more he is like God’s image, in which man was originally made;—and the more he is like Christ, the new pattern of God’s image, whom all men must copy.
So that the sum of the matter is this, without Christ we can do nothing, by trusting in Christ we can do every thing. See, then, how true the verse before my text must be, that he whose soul is lifted up in him is not upright; for if a man fancies that his body and soul are his own, to do what he pleases with them, when all the time they are God’s gift;—if a man fancies that he can take perfect care of himself, while all the time it is God that is keeping him out of a thousand sins and dangers;—if a man fancies that he can do right of himself, when all the time the little good that he does is the work of God’s Spirit, which has not yet left him;—if a man fancies, in short, that he can do without God, when all the time it is in God that he lives, and moves, and has his being, how can such a man be called upright? Upright! he is utterly wrong;—he is believing a lie, and walking accordingly; and, therefore, instead of keeping upright, he is going where all lies lead; into all kinds of low and crooked ways, mistakes, absurdities, and at last to ruin of body and soul. Nothing but truth can keep a man upright and straight, can keep a man where God has put him, and where he ought to be; and the man whose heart is puffed up by pride and self-conceit, who is looking at himself and not at God, that man has begun upon a falsehood, and will soon get out of tune with heaven and earth. For consider, my friends: suppose some rich and mighty prince went out and collected a number of children, and of sick and infirm people, and said to them, “You cannot work now, but I will give you food, medicine, every thing that you require, and then you must help me to work; and I, though you have no right to expect it of me, will pay you for the little work you can do on the strength of my food and medicine.”—Is it not plain that all those persons could only live by faith in their prince, by trusting in him for food and medicine, and by acknowledging that that food and medicine came from him, and thanking him accordingly? If they wished to be true men, if they wished him to continue his bounty, they would confess that all the health and strength they had belonged to him of right, because his generosity had given it to them. Just in this position we stand with Christ the Lord. When the whole world lay in wickedness, He came and chose us, of His free grace and mercy, to be one of His peculiar nations, to work for Him and with Him; and from the time He came, all that we and our forefathers have done well has been done by the strength and wisdom which Christ has given us. Now suppose, again, that one of the persons of whom I spoke was seized with a fit of pride—suppose he said to himself, “My health and strength does not come from the food and medicine which the prince gave me, it comes from the goodness of my own constitution; the wages which I am paid are my just due, I am a free man, and may choose what master I like.” Suppose any one ofyourservants treated you so, would you not be inclined to answer, “You are a faithless, ungrateful fellow; go your ways, then, and see how little you can do without my bounty?” But the blessed King in heaven, though He is provoked every day, is more long-suffering than man. All He does is to withdraw His bounty for a moment, to take this world’s blessings from a man, and let him find out how impossible it is for him to keep himself out of affliction—to take away His Holy Spirit for a moment from a man, and let him see how straight he rushes astray, and every way but the right; and then, if the man is humbled by his fall or his affliction, and comes back to his Lord, confessing how weak he is and promising to trust in Christ and thank Christ only for the future,thenour Lord will restore His blessings to him, and there will be joy among the angels of God over one sinner that repents. This was the way in which God treated Job when, in spite of all his excellence,hisheart was lifted up. And then, when he saw his own folly, and abhorred himself, and repented in dust and ashes, God restored to him sevenfold what He had taken from him—honour, wisdom, riches, home, and children. This is the way, too, in which God treated David. “In my prosperity,” he tells us, “I said, I shall never be moved; thou, Lord, of Thy goodness hast made my hill so strong”—forgetting that he must be kept safe every moment of his life, as well as made safe once for all. “Thou didst turn Thy face from me, and I was troubled. Then cried I unto Thee, O Lord, and gat me to my Lord right humbly. AndTHEN,” he adds, “God turned my heaviness into joy, and girded me with gladness,” (Psalm xxx.) And again, he says, “BeforeI was troubled I went wrong, butnowI have kept Thy word,” (Psalm cxix.) And this is the way in which Christ the Lord treated St. Peter and St. Paul, and treats, in His great mercy, every Christian man when He sees him puffed up, to bring him to his senses, and make him live by faith in God. If he takes the warning, well; if he does not, he remains in a lie, and must go where all lies lead. So perfectly does it hold throughout a man’s whole life, that he whose soul is lifted up within him is not upright; but that the just must live by faith.
Now there is one objection apt to rise in men’s minds when they hear such words as these, which is, that they take such a “low view of human nature;” it is so galling to our pride to be told that we can do nothing for ourselves: but if we think of the matter more closely, and, above all, if we try to put it into practice and live by faith, we shall find that there is no real reason for thus objecting. This is not a doctrine which ought to make us despise men; any doctrine thatdoes, does not come ofGod. Men are not contemptible creatures—they are glorious creatures—they were created in the image of God; God has put such honour upon them that He has given them dominion over the whole earth, and made them partakers of His eternal reason; and His Spirit gives them understanding to enable them to conquer this earth, and make the beasts, ay, and the very winds and seas, and fire and steam, their obedient servants; and human nature, too, when it is what God made it, and what it ought to be, is not a contemptible thing: it was noble enough for the Son of God to take it upon Himself—to become man, without sinning or defiling Himself; and what was good enough for Him is surely good enough for us. Wickedness consists inunmanliness, in being unlike a man, in becoming like an evil spirit or a beast. Holiness consists in becoming atrue man, in becoming more and more like the likeness of Jesus Christ. And when the Bible tells us that we can do nothing of ourselves, but can live only by faith, the Bible puts the highest honour upon us which any created thing can have. What are the things which cannot live by faith? The trees and plants, the beasts and birds, which, though they live and grow by God’s providence, yet do not know it, do not thank Him, cannot ask Him for more strength and life as we can, are mere dead tools in God’s hands, instead of living, reasonable beings as we are. It is only reasonable beings, like men and angels, with immortal spirits in them, whocanlive by faith; and it is the greatest glory and honour to us, I say again, that wecando so—that the glorious, infinite God, Maker of heaven and earth, should condescend to ask us to be loyal to Him, to love Him, should encourage us to pray to Him boldly, and then should condescend to hear our prayers—we, who in comparison of Him are smaller than the gnats in the sunbeam in comparison of men! And then, when we remember that He has sent His only Son into the world to take our nature upon Him, and join us all together into one great and everlasting family, the body of Christ the Lord, and that He has actually given us a share in His own Almighty Holy Spirit that we may be able to love Him, and to serve Him, and to be joined to Him, the Almighty Father, do we not see that all this is infinitely more honourable to us than if we were each to go on his own way here without God—without knowing anything of the everlasting world of spirits to which we now belong? My friends, instead of being ashamed of being able to do nothing for ourselves, we ought to rejoice at having God for our Father and our Friend, to enable us to “do all things through Him who strengthens us”—to do whatever is noble, and loving, and worthy of true men. Instead, then, of dreaming conceitedly that God will accept us for our own sakes, let us just be content to be accepted for the sake of Jesus Christ our King. Instead of trying to walk through this world without God’s help, let us ask God to help and guide us in every action of our lives, and then go manfully forward, doing with all our might whatsoever our hands or our hearts see right to do, trusting to God to put us in the right path, and to fill our heads with right thoughts and our hearts with right feeling; and so our faith will shew itself in our works, and we shall be justified at the last day, as all good men have ever been, by trusting to our Heavenly Father and to the Lord Jesus Christ, and the guidance of His Holy Spirit.
Galatians, v. 16.“I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other.”
Galatians, v. 16.
“I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other.”
Themore we think seriously, my friends, the more we shall see what wonderful and awful things words are, how they mean much more than we fancy,—how we do not make words, but words are given to us by one higher than ourselves. Wise men say that you can tell the character of any nation by its language, by watching the words they use, the names they give to things, for out of the abundance of the heart the mouth speaks, and by our words, our Lord tells us, we shall be justified and condemned.
It is God, and Christ, the Word of God, who gives words to men, who puts it into the hearts of men to call certain things by certain names; and, according to a nation’s godliness, and wisdom, and purity of heart, will be its power of using words discreetly and reverently. That miracle of the gift of tongues, of which we read in the New Testament, would have been still most precious and full of meaning if it had had no other use than this—to teach men from whom words come. When men found themselves all of a sudden inspired to talk in foreign languages which they had never learnt, to utter words of which they themselves did not know the meaning, do you not see how it must have made them feel that all language is God’s making and God’s giving? Do you not see how it must have made them feel what awful, mysterious things words were, like those cloven tongues of fire which fell on the apostles? The tongues of fire signified the difficult foreign languages which they suddenly began to speak as the Spirit gave them utterance. And where did the tongues of fire come from? Not out of themselves, not out of the earth beneath, but down from the heaven above, to signify that it is not from man, from man’s flesh or brain, or the earthly part of him, that words are bred, but that they come down from Christ the Word of God, and are breathed into the minds of men by the Spirit of God. Why do I speak of all this? To make you feel what awful, wonderful things words are; how, when you want to understand the meaning of a word, you must set to work with reverence and godly fear—not in self-conceit and prejudice, taking the word to mean just what suits your own notions of things, but trying humbly to find out what the word really does mean of itself, what God meant it to mean when He put it into the hearts of wise men to use that word and bring it into our English language. A man ought to read a newspaper or a story-book in that spirit; how much more, when he takes up the Bible! How reverently he ought to examine every word in the New Testament—this very text, for instance. We ought to be sure that St. Paul, just because he was an inspired apostle, used the very best possible words to express what he meant on so important a matter; and whatarethe best words? The clearest and the simplest words are the best words; else how is the Bible to be the poor man’s book? How, unless the wayfaring man, though simple, shall not err therein? Therefore we may be sure the words in Scripture are certain to be used in their simplest, most natural, most everyday meaning, such as the simplest man can understand. And, therefore, we may be sure, that these two words, “flesh” and “spirit,” in my text, are used in their very simplest, straightforward sense; and that St. Paul meant by them what working-men mean by them in the affairs of daily life. No doubt St. Peter says that there are many things in St. Paul’s writings difficult to be understood, which those who are unlearned and unstable wrest to their own destruction; and, most true it is, so they do daily. But what does “wresting” a thing mean? It means twisting it, bending it, turning it out of its original straightforward, natural meaning, into some new crooked meaning of their own. This is the way we are all of us too apt, I am afraid, to come to St. Paul’s Epistles. We find him difficult because we won’t take him at his word, because we tear a text out of its right place in the chapter—the place where St. Paul put it, and make it stand by itself, instead of letting the rest of the chapter explain its meaning. And then, again, people use the words in the text as unfairly and unreasonably as they use the text itself, they won’t let the words have their common-sense English meaning—they must stick a new meaning on them of their own. ‘Oh,’ they say, ‘that text must not be taken literally, that word has a spiritual signification here. Flesh does not mean flesh, it means men’s corrupt nature;’ little thinking all the while that perhaps they understand those words, spiritual, and corrupt, and nature, just as ill as they do the rest of the text.
How much better, my friends, to let the Bible tell its own story; not to be so exceeding wise above what is written, just to believe that St. Paul knew better how to use words than we are likely to do,—just to believe that when he says flesh he means flesh. Everybody agrees that when he says spirit he means spirit, why, in the name of common sense, when he says flesh should he not mean flesh? For my own part I believe that when St. Paul talks of man’s flesh, he means by it man’s body, man’s heart and brain, and all his bodily appetites and powers—what we call a man’s constitution; in a word, theanimalpart of man, just what a man has in common with the beasts who perish.
To understand what I mean, consider any animal—a dog, for instance—how much every animal has in it what men have,—a body, and brain, and heart; it hungers and thirsts as we do, it can feel pleasure and pain, anger and loneliness, and fear and madness; it likes freedom, company, and exercise, praise and petting, play and ease; it uses a great deal of cunning, and thought, and courage, to get itself food and shelter, just as human beings do: in short, it has a fleshly nature, just as we have, and yet, after all, it is but an animal, and so, in one sense, we are all animals, only more delicately made than the other animals; but we are something more, we have a spirit as well as a flesh, an immortal soul. If any one asks, what is a man? the true answer is, an animal with an immortal spirit in it; and this spirit can feel more than pleasure and pain, which are mere carnal, that is, fleshly things; it can feel trust, and hope, and peace, and love, and purity, and nobleness, and independence, and, above all, it can feel right and wrong. There is the infinite difference between an animal and a man, between our flesh and our spirit; an animal has no sense of right and wrong; a dog who has done wrong is often terrified, but not because he feels it wrong and wicked, but because he knows from experience that he will be punished for doing it: just so with a man’s fleshly nature;—a carnal, fleshly man, a man whose spirit is dead within him, whose spiritual sense of right and wrong, and honour and purity, is gone, when he has done a wrong thing is often enough afraid; but why? Not for any spiritual reason, not because he feels it a wicked and abominable thing, a sin, but because he is afraid of being punished for it, because he is afraid that his body, his flesh will be punished by the laws of the land, or by public opinion, or because he has some dim belief that this same body and flesh of his will be burnt in hell-fire; and fire, he knows by experience, is a painful thing—and so he isafraidof it; there is nothing spiritual in all that,—that is all fleshly, carnal; the heathens in all ages have been afraid of hell-fire; but a man’s spirit, on the other hand, if it be in hell, is in a very different hell from mere fire,—a spiritual hell, such as torments the evil spirits, at this very moment, although they are going to and fro on this very earth. This earth is hell to them; they carry about hell in them,—they are their own hell. Everlasting shame, discontent, doubt, despair, rage, disgust at themselves, feeling that they are out of favour with God, out of tune with heaven and earth, loving nothing, believing nothing, ever hating, hating each other, hating themselves most of all—thereis their hell!Thereis the hell in which the soul of every wicked man is,—ay, is now while he is inthislife, though he will only awake to the perfect misery of it after death, when his body and fleshly nature have mouldered away in the grave, and can no longer pamper and stupify him and make him forget his own misery. Ay, there has been many a man in this life who had every fleshly enjoyment which this world can give, riches and pleasure, banquets and palaces, every sense and every appetite pampered,—his pride and his vanity flattered; who never knew what want, or trouble, or contradiction, was on the smallest point; a man, I say, who had every carnal enjoyment which this earth can give to a man’s selfish flesh, and yet whose spirit was in hell all the while, and who knew it; hating and despising himself for a mean selfish villain, while all the world round was bowing down to him and envying him as the luckiest of men. I am trying to make you understand the infinite difference between a man’s flesh and his spirit; how a man’s flesh can take no pleasure in spiritual things, while man’s spirit of itself can take no pleasure in fleshly things. Now, the spirit and the flesh, body and soul, in every man, are at war with each other,—they have quarrelled; that is the corruption of our nature, the fruit of Adam’s fall. And as the Article says, and as every man who has ever tried to live godly well knows, from experience, “that infection of nature does remain to the last, even in those who are regenerate.” So that as St. Paul says, the spirit lusteth against the flesh, and the flesh against the spirit; and it continually happens that a man cannot do the things which he would; he cannot do what he knows to be right; thus, as St. Paul says again, a man may delight in the law of God in his inward man, that is, in his spirit, and yet all the while he shall find another law in his members,i.e.in his body, in his flesh, in his brain which thinks, and his heart which feels, and his senses which are fond of pleasure; and this law of the flesh, these appetites and passions which he has, like other animals, fight against the law of his mind, and when he wishes to do good, make him do evil. Now how is this? The flesh is not evil; a man’s body can be no more wicked than a dumb beast can be wicked. St. Paul calls man’s flesh sinful flesh; not because our flesh can sin of itself, but because our sinful souls make our flesh do sinful things; for, he says, Christ came in the likeness of sinful flesh, and yet in him was no sin. The pure and spotless Saviour could not have taken man’s flesh upon him if there was any sinfulness in it. The body knows nothing of right and wrong; it is not subject to the law of God, neither, indeed, can be, says St. Paul. And why? Because God’s law is spiritual; deals with right and wrong. Wickedness, like righteousness, is a spiritual thing. If a man sins, his body is not in fault; it is his spirit; his weak, perverse will, which will sooner listen to what his flesh tells him is pleasant than to what God tells him is right; for this, my friends, is the secret of the battle of life. We stand between heaven and earth. Above is God’s Spirit striving with our spirits, speaking to them in the depths of our soul, shewing us what is right, putting into our hearts good desires, making us long to be honest and just, pure and manful, loving and charitable; for who is there who has not at times longed after these things, and felt that it would be a blessed thing for him if he were such a man as Jesus Christ was and is?—Above us, I say, is God’s Spirit speaking to our spirits, below us is this world speaking to our flesh, as it spoke to Eve’s, saying to us, “This thing is pleasant to the eyes—this thing is good for food—that thing is to be desired to make you wise, and to flatter your vanity and self-conceit.” Below us, I say, isthisworld, tempting us to ease, and pleasure, and vanity; and in the middle, betwixt the two, stands up the third part of man—hissoulandwill, set to choose between the voice of God’s Spirit and the temptations of this world—to choose between what is right and what is pleasant—to choose whether he will obey the desires of the spirit, or obey the desires of the flesh. He must choose. If he lets his flesh conquer his spirit, he falls; if he lets his spirit conquer his flesh, he rises; if he lets his flesh conquer his spirit, he becomes what he was not meant to be—a slave to fleshly lust; andthenhe will find his flesh set up for itself, and work for itself. And where man’s flesh gets the upper hand, and takes possession of him, it can do nothing but evil—not that it is evil in itself, but that it has no rule, no law to go by; it does not know right from wrong; and therefore it does simply what it likes, as a dumb beast or an idiot might; and therefore the works of the flesh are—adulteries, drunkenness, murders, fornications, envyings, backbitings, strife. When a man’s body, which God intended to be the servant of his spirit, has become the tyrant of his spirit, it is like an idiot on a king’s throne, doing all manner of harm and folly without knowing that itisharm and folly. That is notitsfault. Whose fault is it, then?Ourfault—the fault of our wills and our souls. Our souls were intended to be the masters of our flesh, to conquer all the weaknesses, defilements of our constitution—our tempers, our cowardice, our laziness, our hastiness, our nervousness, our vanity, our love of pleasure—to listen to our spirits, because our spirits learn from God’s Spirit what is right and noble. But if we let our flesh master us, and obey its own blind lusts, we sin against God; and we sin against God doubly; for we not only sin against God’s commandments, but we sin against ourselves, who are the image and glory of God.
Believe this, my friends; believe that, because you are all fallen human creatures, there must go on in you this sore life-long battle between your spirit and your flesh—your spirit trying to be master and guide, as it ought to be, and your flesh rebelling, and trying to conquer your spirit and make you a mere animal, like a fox in cunning, a peacock in vanity, or a hog in greedy sloth. But believe, too, that it is your sin and your shame if your spirit does not conquer your flesh—for God has promised to help your spirits. Ask Him, and His Spirit will teach them—fill them with pure, noble hopes, with calm, clear thoughts, and with deep, unselfish love to God and man. He will strengthen your wills, that they may be able to refuse the evil and choose the good. Ask Him, and He will join them to His own Spirit—to the Spirit of Christ, your Master; for he that is joined unto the Lord is one spirit with Him. Ask him, and He will give you the mind of Christ—teach you to see and feel all matters as Christ sees and feels them. Ask Him, and He will give you wisdom to listen to His Spirit when it teaches your spirit, and then you will be able to walk after the spirit, and not obey the lusts of the flesh; and you will be able to crucify the flesh with its passions and lusts, that is, to make it, what it ought to be, a dead thing—a dead tool for your spirit to work with manfully and godly, and not a live tyrant to lead you into brutishness and folly; and then you will find that the fruit of the spirit, of your spirit led by God’s Spirit, is really, as St. Paul says, “love, joy, peace, long-suffering, gentleness, honesty”—“whatsoever things are true, whatsoever things are honourable and of good report;” and instead of being the miserable slaves of your own passions, and of the opinions of your neighbours, you will find that where the Spirit of the Lord is, there is liberty, true freedom, not only from your neighbours’ sins, but, what is far better, freedom from your own.
These are large words, my friends, and promise mighty things. But I dare speak them to you, for God has spoken to you. These promises God made you at your baptism; these promises I, on the warrant of your baptism, dare make to you again. At your baptism, God gave you the right to call Him your loving Father, to call His Son your Saviour, His Spirit your Sanctifier. And He is not a man, that He should lie; nor the son of man, that He should repent! Try Him, and see whether He will not fulfil His word. Claim His promise, and though you have fallen lower than the brutes, He will make men and women of you. He will be faithful and just to forgive you your sins, and to cleanse you from all unrighteousness.
Numbers, xxxii. 23.“Be sure your sin will find you out.”
Numbers, xxxii. 23.
“Be sure your sin will find you out.”
Thefull meaning of this text is, that every sin which a man commits is certain, sooner or later, to come home to him with fearful interest.
Moses gave this warning to two tribes of the Israelites,—to the Reubenites and Gadites, who had promised to go over Jordan, and help their countrymen in war against the heathen, on condition of being allowed to return and settle on the east bank of Jordan, where they then were; but if they broke their promise, and returned before the end of the war, they were to be certain that their sin would find them out; that God would avenge their falsehood on them in some way in their lifetime: in their lifetime, I say, for there is no mention made in this chapter, or in any part of the story, of heaven or hell, or any world to come. And the text has been always taken as a fair warning to all generations of men, that their sin also, even in their lifetimes, will be visited upon them.
Now, it is strange, at first sight, that these texts, which warn men that their sins will be punished in this life, are just the most unpleasant texts in the whole Bible; that men shrink from them more, and shut their eyes to them more than they do to those texts which threaten them with hell-fire and everlasting death. Strange!—that men should be more afraid of being punished in this life for a few years than in the life to come for ever and ever;—and yet not strange if we consider; for to worldly and sinful souls, that life after death and the flames of hell seem quite distant and dim—things of which they know little and believe less, while this world theydoknow, they are quite certain that its good things are pleasant and its bad things unpleasant, and they are thoroughly afraid of losingthem. Their hearts are where their treasure is, in this world; and a punishment which deprives them of this world’s good things hits them home: but their treasure isnotin heaven, and, therefore, about losing heaven they are by no means so much concerned. And thus they can face the dreadful news that “the wicked shall be turned into hell, and all the people that forget God;” while, as for the news that the wicked shall be recompensed on the earth, that their sins will surely find them out in this life, they cannot face that—they shut their ears to it,—they try to persuade themselves that sin willpaythemhere, at all events; and as for hereafter, they shall get off somehow,—they neither know nor care much how.
Yet God’s truth remains, and God’s truth must be heard; and those who love this world so well must be told, whether they like or not, that every sin which they commit, every mean, every selfish, every foul deed, loses them so much enjoyment in this very present world of which they are so mighty fond. That is God’s truth; and I will prove it true from common sense, from Holy Scripture, andfrom the witnessof men’s own hearts.
Take common sense. Does not common sense tell us that if God made this world, and governs it by righteous and God-like laws, this must be a world in which evil-doing cannot thrive? God made the world better than that, surely! He would be a bad law-giver who made such laws, that it was as well to break them as to keep them. You would call them bad laws, surely! No, God made the world, and not the devil; and the world works by God’s laws, and not the devil’s; and it inclines towards good, and not towards evil; and he who sins, even in the least, breaks God’s laws, acts contrary to the rule and constitution of the world, and will surely find that God’s laws will go on in spite of him, and grind him to powder, if he by sinning gets in the way of them. God has no need to go out of His way to punish our evil deeds. Let them alone, and they will punish themselves. Is it not so in every thing? If a tradesman trades badly, or a farmer farms badly, there is no need of lawyers to punish him; he will punish himself. Every mistake he makes will take money out of his pocket; every time he offends against the established rules of trade or agriculture, which are God’s laws, he injures himself; and so, be sure, it is in the world at large,—in the world in which men and the souls of men live, and move, and have their being.
Next, to speak of Scripture. I might quote texts innumerable to prove that what I say Scripture says also. Consider but this one thing,—that there is a whole book in the Bible written to prove this one thing,—that our good and bad deeds are repaid us with interest in this life—the Proverbs of Solomon I mean—in which there is little or no mention of heaven or hell, or any world to come. It is all one noble, and awful, and yet cheering sermon on that one text, “The righteous shall be recompensed in the earth, much more the wicked and the sinner,”—put in a thousand different lights; brought home to us a thousand different roads, comes the same everlasting doom,—“Vain man, who thinkest that thou canst live in God’s world and yet despise His will, know that, in every smiling, comfortable sin, thou art hatching an adder to sting thee in the days of old age, to poison thy cup of sinful joy, even when it is at thy lips; to haunt thy restless thoughts, and dog thee day and night; to rise up before thee, in the silent, sleepless hours of night, like an angry ghost! An awful foretaste of the doom that is to come; and yet a merciful foretaste, if thou wilt be but taught by the disappointment, the unsatisfied craving, the gnawing shame of a guilty conscience, to see the heinousness of sin, and would turn before it be too late.”
What, my friends,—what will you make of such texts as this, “That he who soweth to the flesh shall of the flesh reap corruption?” Do you not see that comes true far too often? Can it helpalwayscoming true, seeing that God’s apostle spoke it? What will you make of this, too, “That the wicked is snared by the working of his own hands;”—“Thatevil”—the evil which we do of its own self—“shall slay the wicked?” What says the whole noble 37th Psalm of David, but that same awful truth of God, that sin is its own punishment?
Why should I go on quoting texts? Look for yourselves, you who fancy that it is only on the other side of the grave that God will trouble Himself about you and your meanness, your profligacy, your falsehood. Look for yourselves in the book of God, and see if there be any writer there,—lawgiver, prophet, psalmist, apostle, up to Christ the Lord Himself,—who does not warn men again and again, that here, on earth, their sins will find them out. Our Saviour, indeed, when on earth, said less about this subject than any of the prophets before Him, or the apostles after Him, and for the best of reasons. The Jews had got rooted in their minds a superstitious notion, that all disease, all sorrow, was the punishment in each case of some particular sin; and thus, instead of looking with pity and loving awe upon the sick and the afflicted, they were accustomed, too often, to turn from them as sinners, smitten of God, bearing in their distress the token of His anger. The blessed One,—He who came to heal the sick and save the lost,—reproved that error more than once. When the disciples fancied a certain poor man’s blindness to be a judgment from God, “Neither did he sin,” said the Lord, “nor his parents, but that the glory of God might be made manifest in him.” And yet, on the other hand, when He healed a certain man of an old infirmity at the pool of Bethesda, what were His words to him? “Go thy way, sin no more, lest a worse thing come unto thee;”—a clear and weighty warning that all his long misery of eight-and-thirty years had been the punishment of some sin of his, and that the sin repeated would bring on him a still severer judgment.
What, again, does the apostle mean, in the Epistle to the Hebrews, when he tells us how God scourges every son whom he receives, and talks of His chastisements, whereof all are partakers. Why do we need chastising if we have nothing which needs mending? And though the innocentmaysometimes be afflicted to make them strong as well as innocent, and the holy chastened to make them humble as well as holy, yet if the good cannot escape their share of affliction, how will the bad get off? “If the righteous scarcely be saved, where will the ungodly and the sinner appear?” But what use in arguing when you know that my words are true? Youknowthat your sins will find you out. Look boldly and honestly into your own hearts. Look through the history of your past lives, and confess to God, at least, that the far greater number of your sorrows have been your own fault; that there is hardly a day’s misery which you ever endured in your life of which you might not say, ‘If I had listened to the voice of God in my conscience—if I had earnestly considered what mydutywas—if I had prayed to God to determine my judgment right, I should have been spared this sorrow now?’ Am I not right? Those who know most of God and their own souls will agree most with me; those who know little about God and their own souls will agree but hardly with me, for they provoke God’s chastisements, and writhe under them for the time, and then go and do the same wrong again, as the wild beast will turn and bite the stone thrown at him without having the sense to see why it was thrown.
Think, again, of your past lives, and answer in God’s sight, how many wrong things have you ever done which havesucceeded, that is, how many sins which you would not be right glad were undone if you could but put back the wheels of Time? They may have succeededoutwardly; meanness will succeed so—lies—oppression—theft—adultery—drunkenness—godlessness—they are all pleasant enough while they last, I suppose; and a man may reap what he calls substantial benefits from them in money, and suchlike, and keep that safe enough; but has his sin succeeded? Has it notfound him out?—found him out never to lose him again? Is he the happier for it? Does he feel freer for it? Does he respect himself the more for it?—No! And even though he may prosper now, yet does there not run though all his selfish pleasure a certain fearful looking forward to a fiery judgment to which he would gladly shut his eyes, but cannot?
Cunning, fair-spoken oppressor of the poor, has not thy sin found thee out? Then be sure it will. In the shame of thine own heart it will find thee out;—in the curses of the poor it will find thee out;—in a friendless, restless, hopeless death-bed, thy covetousness and thy cruelty will glare before thee in their true colours, and thy sin will find thee out!
Profligate woman, who art now casting away thy honest name, thy self-respect, thy womanhood, thy baptism-vows, that thou mayest enjoy the foul pleasures of sin for a season, has not thy sin found thee out? Then be sure it will hereafter, when thou hast become disgusted at thyself and thine own infamy,—and youth, and health, and friends, are gone, and a shameful and despised old age creeps over thee, and death stalks nearer and nearer, and God vanishes further and further off, then thy sin will find thee out!
Foolish, improvident young man, who art wasting the noble strength of youth, and manly spirits which God has given thee on sin and folly, throwing away thine honest earnings in cards and drunkenness, instead of laying them by against a time of need—has not thy sin found thee out? Then be sure it will some day, when thou hast to bring home thy bride to a cheerless, unfurnished house, and there to live from hand to mouth,—without money to provide for her sickness,—without money to give her the means of keeping things neat and comfortable when she is well,—without a farthing laid by against distress, and illness, and old age:—thenyour sin will find you out: then, perhaps, my text,—my words—may come across you as you sigh in vain in your comfortless home, in your impoverished old age, for the money which you wasted in your youth! My friends, my friends, for your own sakes consider, and mend ere that day come, as else it surely will!
And, lastly, you who, without running into any especial sins, as those which the world calls sins, still live careless about religion, without loyalty to Christ the Lord, without any honest attempt, or even wish, to serve the God above you, or to rejoice in remembering that you are His children, working for Him and under Him,—be sure your sin will find you out. When affliction, or sickness, or disappointment come, as come they will, if God has not cast you off;—when the dark day dawns, and your fool’s paradise of worldly prosperity is cut away from under your feet, then you will find out your folly—you will find that you have insulted the only Friend who can bring you out of affliction—cast off the only comfort which can strengthen you to bear affliction—forgotten the only knowledge which will enable you to be the wiser for affliction. Then, I say, the sin of your godlessness will find you out; if you do not intend to fall, soured and sickened merely by God’s chastisements, either into stupid despair or peevish discontent, you will have to go back, to go back to God and cry, “Father, I have sinned against heaven and before Thee, and am no more worthy to be called Thy son.”
Go back at once before it be too late. Find out your sins and mend them—before they find you out, and break your hearts.
1Kings, xxii. 23.“The Lord hath put a lying spirit in the mouth of all these thy prophets.”
1Kings, xxii. 23.
“The Lord hath put a lying spirit in the mouth of all these thy prophets.”
Thechapter from which my text is taken, which is the first lesson for this evening’s service, is a very awful chapter, for it gives us an insight into the meaning of that most awful and terrible word—temptation. And yet it is a most comforting chapter, for it shews us how God is long-suffering and merciful, even to the most hardened sinner; how to the last He puts before him good and evil, to choose between them, and warns him to the last of his path, and the ruin to which it leads.
We read of Ahab in the first lesson this morning as a thoroughly wicked man,—mean and weak, cruel and ungodly, governed by his wife Jezebel, a heathen woman, in marrying whom he had broken God’s law,—a woman so famous for cruelty and fierceness, vanity and wickedness, that her name is a by-word even here in England now—“as bad as Jezebel,” we say to this day. We heard of Ahab in this morning’s lesson letting Jezebel murder the righteous Naboth, by perjury and slander, to get possession of his vineyard; and then, instead of shrinking with abhorrence from his wife’s iniquity, going down and taking possession of the land which he had gained by her sin. We read of God’s curse on him, and yet of God’s long-suffering and pardon to him on his repentance. Yet, neither God’s curse nor God’s mercy seem to have moved him. But he had been always the same. “He did evil,” the Bible tells us, “in the sight of the Lord above all that were before him.” He deserted the true God for his wife’s idols and false gods; and in spite of Elijah’s miracle at Carmel—of which you heard last Sunday—by which he proved by fire which was the true God, and in spite of the wonderful victory which God had given him, by means of one of God’s prophets, over the Syrians, he still remained an idolater. He would not be taught, nor understand; neither God’s threats nor mercies could move him; he went on sinning against light and knowledge; and now his cup was full—his days were numbered, and God’s vengeance was ready at the door.
He consulted all his false prophets as to whether or not he should go to attack the Syrians at Ramoth-Gilead. They knew what to say—they knew that their business was to prophesy what would pay them—what would be pleasant to him. They did not care whether what they said was true or not—they lied for the sake of gain, for the Lord had put a lying spirit into their mouths. They were rogues and villains from the first. They had turned prophets, not to speak God’s truth, but to make money, to flatter King Ahab, to get themselves a reputation. We do not hear that they were all heathens. Many of them may have believed in the true God. But they were cheats and liars, and so they had given place to the devil, the father of lies: and now he had taken possession of them in spite of themselves, and they lied to Ahab, and told him that he would prosper in the battle at Ramoth-Gilead. It was a dangerous thing for them to say; for if he had been defeated, and returned disappointed, his rage would have most probably fallen on them for deceiving them. And as in those Eastern countries kings do whatever they like without laws or parliaments, Ahab would have most likely put them all to a miserable death on the spot. But however dangerous it might be for them to lie, they could not help lying. A spirit of lies had seized them, and they who began by lying, because it paid them, now could not help doing so whether it paid them or not.
But the good king of Judah, Jehoshaphat, had no faith in these flattering villains. He asked whether there was not another prophet of the Lord to inquire of? Ahab told him that there was one, Micaiah the son of Imlah, but that he hated him, because he only prophesied evil of him. What a thorough picture of a hardened sinner—a man who has become a slave to his own lusts, till he cares nothing for a thing being true, provided only it is pleasant! Thus the wilful sinner, like Ahab, becomes both fool and coward, afraid to look at things as they are; and when God’s judgments stare him in the face, the wretched man shuts his eyes tight, and swears that the evil is not there, just because he does not choose to see it.
But the evil was there, ready for Ahab, and it found him. When he forced Micaiah to speak, Micaiah told him the whole truth. He told him a vision, or dream, which he had seen. “Hear thou therefore the word of the Lord: I saw the Lord sitting on His throne, and all the host of heaven standing by Him. And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-Gilead? And there came forth a spirit, and said, I will go forth, and be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt persuade him, and prevail also: go forth, and do so. Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee.”
What warning could be more awful, and yet more plain? Ahab was told that he was listening to a lie. He had free choice to follow that lie or not, and he did follow it. After having put Micaiah into prison for speaking the truth to him, he went up to Ramoth-Gilead; and yet he felt he was not safe. He had his doubts and his fears. He would not go openly into the battle, but disguised himself, hoping that by this means he should keep himself safe from evil. Fool! God’s vengeance could not be stopped by his paltry cunning. In spite of all his disguises, a chance shot struck him down between the joints of his armour. His chariot-driver carried him out of the battle, and “he was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of his wound into the midst of the chariot. And one washed the chariot in the pool of Samaria; and the dogs licked up his blood there,” according to the word of the Lord, which He spoke by the mouth of His prophet Elijah, saying, “In the place where dogs licked the blood of Naboth, whom thou slewest, shall dogs lick thy blood, even thine.”
And do not fancy, my friends, that because this is a miraculous story of ancient times, it has nothing to do with us. All these things were written for our example. This chapter tells us not merely how Ahab was tempted, but it tells us howweare tempted, every one of us, here in England, in these very days. As it was with Ahab, so it is with us. Every wilful sin that we commit we give room to the devil. Every wrong step that we take knowingly, we give a handle to some evil spirit to lead us seven steps further wrong. And yet in every temptation God gives us a fair chance. He is no cruel tyrant who will deliver us over to the devil, to be led helpless and blindfold to our ruin. He did not give Ahab over to him so. He sent a lying spirit to deceive Ahab’s prophets, that Ahab might go up and fall at Ramoth-Gilead; but at the very same time, see, he sends a holy and a true man, a man whom Ahab could trust, and did trust at the bottom of his heart, to tell him that the lie was a lie, to warn him of his ruin, so that he might have no excuse for listening to those false prophets—no excuse for following his own pride, his own ambition, to his destruction. So you see, “Let no man say, when he is tempted, I am tempted of God, for God tempteth no man, but every one is tempted when he is led away by his own lust and enticed.” Ahab was led away by his own lust; his cowardly love of hearing what was pleasant and flattering to him, rather than what was true—rather than what he knew he deserved; that was what enticed him to listen to Zedekiah and the false prophets, rather than to Micaiah the son of Imlah.Thatis what entices us to sin—the lust of believing what is pleasant to us, what suits our own self-will—what is pleasant to our bodies—pleasant to our purses—pleasant to our pride and self-conceit. Then, when the lying spirit comes and whispers to us, by bad thoughts, by bad books, by bad men, that we shall prosper in our wickedness, does God leave us alone to listen to those evil voices without warning? No! He sends His prophets to us, as He sent Micaiah to Ahab, to tell us that the wages of sin is death—to tell us that those who sow the wind shall reap the whirlwind—to set before us at every turn good or evil, that we may choose between them, and live or die according to our choice. For do not fancy that there are no prophets in our days, unless the gift of the Holy Spirit, which is promised to all who believe, be a dream and a lie. There are prophets nowadays,—yea, I say unto you, and more than prophets. Is not the Bible a prophet? Is not every page in it a prophecy to us, foretelling God’s mercies and God’s punishments towards men. Is not every holy and wise book, every holy and wise preacher and writer, a prophet, expounding to us God’s laws, foretelling to us God’s opinions of our deeds, both good and evil? Ay, is not every man a prophet to himself? That “still small voice” in a man’s heart, which warns him of what is evil—that feeling which makes him cheerful and free when he has done right, sad and ashamed when he has done wrong—is not that a prophecy in a man’s own heart? Truly it is. It is the voice of God within us—it is the Spirit of God striving with our spirits, whether we will hear, or whether we will forbear—setting before us what is righteous, and noble, and pure, and what is manly and God-like—to see whether we will obey that voice, or whether we will obey our own selfish lusts, which tempt us to please ourselves—to pamper ourselves, our greediness, covetousness, ambition, or self-conceit. And again, I say, we have our prophets. Every preacher of righteousness is a prophet. Every good tract is a prophet. That Prayer-book, those Psalms, those Creeds, those Collects, which you take into your mouths every Sunday, what are they but written prophecies, crying unto us with the words of holy men of old, greater than Micaiah, or David, or Elijah, “Hear thou the word of the Lord?” The spirits of those who wrote that Prayer-book—the spirits of just men made perfect, filled with the Spirit of the Lord—they call to us to learn the wisdom which they knew, to avoid the temptations which they conquered, that we may share in the glory in which they shared round the throne of Christ for evermore.
And if you ask me how to try the spirits, how to know whether your own thoughts, whether the sermons which you hear, the books which you read, are speaking to you God’s truth, or some lying spirit’s falsehood, I can only answer you, “To the law and to the testimony”—to the Bible; if they speak not according to that word, there is no truth in them. But how to understand the Bible? for the fleshly man understands not the things of God. The fleshly man, he who cares only about pleasing himself, he who goes to the Bible full of self-conceit and selfishness, wanting the Bible to tell him only just what he likes to hear, will only find it a sealed book to him, and will very likely wrest the Scriptures to his own destruction. Take up your Bible humbly, praying to God to shew you its meaning, whether it be pleasant to you or not, and then you will find that God will shew you a blessed meaning in it; He will open your eyes, that you may understand the wondrous things of His law; He will shew you how to try the spirit of all you are taught, and to find out whether it comes from God.
Matthew, viii. 29.“And behold the evil spirits cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?”
Matthew, viii. 29.
“And behold the evil spirits cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?”
Thisaccount of the man possessed with devils, and of his language to our Lord, of our Lord’s casting the devils out of the poor sufferer, and His allowing them to enter into a herd of swine, is one that is well worth serious thought; and I think a few words on it will follow fitly after my last Sunday’s sermon on Ahab and his temptations by evil spirits. In that sermon I shewed you what temper of mind it was which laid a man open to the cunning of evil spirits; I wish now to shew you something of what those evil spirits are. It is very little that we can know about them. We were intended to know very little, just as much as would enable us to guard against them, and no more. The accounts of them in the Scriptures are for our use, not to satisfy our curiosity. But we may find out a great deal about them from this very chapter, from this very story, which is repeated almost word for word in three different Gospels, as if to make us more certain of so curious and important a matter, by having three distinct and independent writers to witness for its truth. I advise all those who have Bibles to look for this story in the 8th chapter of St. Matthew, and follow me as I explain it.[92]
Now, first, we may learn from this account, that evil spirits are real persons. There is a notion got abroad that it is only a figure of speech to talk of evil spirits, that all the Bible means by them are certain bad habits, or bad qualities, or diseases. There are many who will say when they read this story, ‘This poor man was only a madman. It was the fashion of the old Jews when a man was mad to say that he was possessed by evil spirits. All they meant was that the man’s own spirit was in an evil diseased state, or that his brain and mind were out of order.’
When I hear such language—and it is very common—I cannot help thinking how pleased the devil must be to hear people talk in such a way. How can people help him better than by saying that there is no devil? A thief would be very glad to hear you say, ‘There are no such things as thieves; it is all an old superstition, so I may leave my house open at night without danger;’ and I believe, my friends, from the very bottom of my heart, that this new-fangled disbelief in evil spirits is put into men’s hearts by the evil spirits themselves. As it was once said, ‘The devil has tried every plan to catch men’s souls, and now, as the last and most cunning trick of all, he is shamming dead.’ These may seem homely words, but the homeliest words are very often the deepest. I advise you all to think seriously on them.
But it is impossible surely to read this story without seeing that the Bible considers evil spirits as distinct persons, just as much as each one of us is a person, and that our Lord spoke to them and treated them as persons. “What haveweto do with Thee, Jesus, Thou Son of God? Art Thou come hither to tormentusbefore the time?” And again, “If Thou castusout, suffer us to go into the herd of swine.” What can shew more plainly that there were some persons in that poor man, besides himself, his own spirit, his own person? and thatheknew it, and Jesus knew it too? and that He spoke to these spirits, these persons, who possessed that man, and not to the man himself? No doubt there was a terrible confusion in the poor madman’s mind about these evil spirits, who were tormenting him, making him miserable, foul, and savage, in mind and body—a terrible confusion! We find, when Jesus asked him his name, he answers “Legion,” that is an army, a multitude, “for we are many,” he says. Again, one gospel tells us that he says, “What haveIto do with Thee, Jesus, Thou Son of God?” While in another Gospel we are told that he said, “What haveweto do with Thee?” He seems not to have been able to distinguish between his own spirit, and these spirits who possessed him. They put the furious and despairing thoughts into his heart; they spoke through his mouth; they made a slave and a puppet of him. But though he could not distinguish between his own soul and the devils who were in it, Christ could and Christ did.
The man says to Him, or rather the devils make the man say to Him, “If Thou cast us out, suffer us to go into the herd of swine, and drive us not out into the deep.” What did Christ answer him? Christ did not answer him as our so-called wise men in these days would, ‘My good man, this is all a delusion and a fancy of your own, about your having evil spirits in you—more persons than one in you—for you are wrong in sayingweof yourself. You ought to say “I,” as every one else does; and as for spirits going out of you, or going into a herd of swine, or anything else, that is all a superstition and a fancy. There is nothing to come out of you, there is nothing in you except yourself. All the evil in you is your own, the disease of your own brain, and the violent passions of your own heart. Your brain must be cured by medicine, and your violent passions tamed down by care and kindness, and then you will get rid of this foolish notion that you have evil spirits in you, and calling yourself a multitude, as if you had other persons in you besides yourself.’
Any one who spoke in this manner nowadays would be thought very reasonable and very kind. Why did not our Lord speak so to this man, for there was no outward difference between this man’s conduct and that of many violent mad people whom we see continually in England? We read, that this man possessed with devils would wear no clothes; that he had extraordinary strength; that he would not keep company with other men, but abode day and night in the tombs, exceeding fierce, crying and cutting himself with stones, trying in blind rage, which he could not explain to himself, to hurt himself and all who came near him. And, above all, he had this notion, that evil spirits had got possession of him. Now every one of these habits and fancies you may see in many raging maniacs at this day.
But did our Lord treat this man as we treat such maniacs in these days? He took the man at his word, and more; the man could not distinguish clearly between himself and the evil spirits, but our Lord did. When the devils besought Him, saying, “If thou cast us out, suffer us to go into the herd of swine,” our Lord answers “Go;” and “when they were cast out, they went into the herd of swine; and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.”
It was as if our Lord had meant to say to the bystanders,—ay and to us, and to all people in all times and in all countries, ‘This poor possessed maniac’s notion was a true one. There were other persons in him besides himself, tormenting him, body and soul: and, behold, I can drive these out of him and send them into something else, and leave the man uninjured,himself, and only himself, again in an instant, without any need of long education to cure him of his bad habits.’ It will be but reasonable, then, for us to take this story of the man possessed by devils, as written for our example, as an instance of whatmight, and perhapswould, happen to any one of us, were it not for God’s mercy.
St. Peter tells us to be sober and watchful, because “the devil goes about as a roaring lion, seeking whom he may devour;” and when we look at the world around, we may surely see that that stands as true now as it did in St. Peter’s time. Why, again, did St. James tells us to resist the devil if the devil be not near us to resist? Why did St. Paul take for granted, as he did, that Christian men were, of course, not ignorant of Satan’s devices, if it be quite a proof of enlightenment and superior knowledge to be ignorant of his devices,—if any dread, any thought even, about evil spirits, be beneath the attention of reasonable men? My friends, I say fairly, once for all, that that common notion, that there are no men now possessed by evil spirits, and that all those stories of the devil’s power over men are only old, worn-out superstitions has come from this, that men do not like to retain God in their knowledge, and therefore, as a necessary consequence, do not like to retain the devil in their knowledge; because they would be very glad to believe in nothing but what they can see, and taste, and handle; and, therefore, the thought of unseen evil spirits, or good spirits either, is a painful thing to them. First, they do not really believe in angels—ministering spirits sent out to minister to the heirs of salvation; then they begin not to believe in evil spirits. The Bible plainly describes their vast numbers; but these people are wiser than the Bible, and only talk ofone—ofthedevil, as if there were not, as the text tells us, legions and armies of devils. Then they get rid of that one devil in their real desire to believe in as few spirits as possible. I am afraid many of them have gone on to the next step, and got rid of the one God out of their thoughts and their belief. I said I am afraid, I ought to have said Iknow, that they have done so, and that thousands in this day who began by saying evil spirits only mean certain diseases and bad habits in men, have ended by saying, “God only means certain good habits in man. God is no more a person than the evil spirits are persons.”
I warn you of all this, my friends, because if you go to live in large towns, as many of you will, you will hear talk enough of this sort before your hairs are grey, put cleverly and eloquently enough; for, as a wise man said, “The devil does not send fools on his errands.” I pray God, that if you ever do hear doctrines of that kind, some of my words may rise in your mind and help to shew to you the evil path down which they lead.
We may believe, then, from the plain words of Scriptures, that there are vast numbers of evil spirits continually tempting men, each of them to some particular sin; to worldliness, for instance, for we read of the spirit of the evil world; to filthiness, for we read of unclean spirits; to falsehood, for we read of lying spirits and a spirit of lies; to pride, for we read of a spirit of pride;—in short, to all sins which a mancancommit, to all evil passions to which a man can give way. We have a right to believe, from the plain words of Scripture, that these spirits are continually wandering up and down tempting men to sin. That wonderful story of Job’s temptation, which you may all read for yourselves in the first chapter of the book of Job, is, I think, proof enough for any one.
But next, and I wish you to pay special attention to this point: We have no right to believe,—we have every rightnotto believe, that these evil spirits can make us sin in the smallest matter against our own wills. The devil cannot put a single sin into us; he can only flatter the sinfulness which is already in us. For, see; this pride, lust, covetousness, falsehood, and so on, to which the Bible tells us they tempt us, have roots already in our nature. Our fallen nature of itself is inclined to pride, to worldliness, and so on. These devils tempt us by putting in our way the occasion to sin, by suggesting to us tempting thoughts and arguments which lead to sin; so the serpent tempted Eve, not by making her ambitious and self-willed, but by using arguments to her which stirred up the ambition and self-will in her: “Ye shall be as gods, knowing good and evil,” the devil said to her.
So Satan, the prince of the evil spirits, tempted our Lord. And as the prince of the devils tempted Christ, so dohisservants temptus, Christ’s servants. Our tempers, our longings, our fancies, are not evil spirits; they are, as old divines well describe them, like greedy and foolish fish, who rise at the baits which evil spirits hold out to us. If we resist those baits—if we put ourselves under God’s protection—if we claim strength from Him who conquered the devil and all His temptations, then we shall be able to turn our wills away from those tempting baits, and to resign our wills into our Father’s hand, and He will take care of them, and strengthen them with His will; and we shall find out that if we resist the devil, he will flee from us. But if we yield to temptations whenever they come in our way, we shall find ourselves less and less able to resist them, for we shall learn to hate the evil spirits less and less; I mean we shall shrink less from the evil thoughts they hold out to us. We shall give place to the devil, as the Scripture tells us we shall; for instance, by indulging in habitual passionate tempers, or rooted spite and malice, letting the sun go down upon our wrath: and so a man may become more and more the slave of his own nature, of his own lusts and passions, and therefore of the devils, who are continually pampering and maddening those lusts and passions, till a man may end incomplete possession; not in common madness, which may be mere disease, but as a savage and a raging maniac, such as, thank God, are rare in Christian countries, though they were common among our own forefathers before they were converted to Christianity,—men like the demoniac of whom the text speaks, tormented by devils, given up to blind rage and malice against himself and all around, to lust and blasphemy, to confusion of mind and misery of body, God’s image gone, and the image of the devil, the destroyer and the corrupter, arisen in its place. Few men can arrive at this pitch of wretchedness in a civilised country. It would not answer the evil spirit’s purpose to let them do so. It suitshisspirits best in such a land as this to walk about dressed up as angels of light. Few men in England would be fools enough to indulge the gross and fierce part of their nature till they became mere savages, like the demoniac whom Christ cured; so it is to respectable vices that the devil mostly tempts us,—to covetousness, to party spirit, to a hard heart and a narrow mind; to cruelty, that shall clothe itself under the name of law; to filthiness, which excuses itself by saying, “It is a man’s nature, he cannot help it;” to idleness, which excuses itself on the score of wealth; to meanness and unfairness in trade, and in political and religious disputes—these are the devils which haunt us Englishmen—sleek, prim, respectable fiends enough; and, truly,theirname is Legion! And the man who gives himself up to them, though he may not become a raving savage, is just as truly possessed by devils, to his own misery and ruin, that he may sow the wind and reap the whirlwind; that though men may speak well of him, and posterity praise his saying, and speak good of the covetous whom God abhorreth, yet he may go for ever unto his own, to the evil spirits to whom his own wicked will gave him up for a prey. I beseech you, my friends, consider my words; they are not mine, but the Bible’s. Think of them with fear;—and yet with confidence, for we are baptised into the name of Him who conquered all devils; you may claim a share in that Spirit which is opposite to all evil spirits,—whose presence makes the agony and misery of evil spirits, and drives them out as water drives out fire. If He is on your side, why should you be afraid of any spirit? Greater is He that is in you than he that is against you; and He, Christ Himself, is with every man, every child, who struggles, however blindly and weakly, against temptation. When temptation comes, when evil looks pleasant, and arguments rise up in your mind, that seem to make it look right and reasonable, as well as pleasant,then, out of the very depths of your hearts, cry after Him who died for you. Say to yourselves, ‘How can I do this thing, and offend against Him who bought me with His blood?’ Say to Him, ‘I am weak, I am confused; I do not see right from wrong; I cannot find my way; I cannot answer the devil; I cannot conquer these cunning thoughts; I know in the bottom of my heart that they are wrong, mere temptations, and yet they look so reasonable. Blessed Saviour,Thoumust shew me where they are wrong. Thou didst answer the devil Thyself out of God’s Word, put intomymind some answer out of God’s Word to these temptations; or, at least, give me spirit to toss them off—strength of will to thrust the whole temptation out of my head, and say, I will parley no longer with the devil; I will put the whole matter out of my head for a time. I don’t know whether it is right or wrong for me to do this particular thing, but there are twenty other things which Idoknow are right. I’ll go and dothem, and let this wait awhile.’