Chapter 2

There is apparently in these metaphors little that affords an argument against slander; the motive which they suggest would appear to many far-fetched and of small cogency; but to one who looks on this world as a vast whole, and who has recognised the moral law as only a part of the great law of the universe, harmoniously blending with the whole, illustrations such as these are the most powerful of all arguments. The truest definition of evil is that which represents it as something contrary to nature: evil is evil, because it is unnatural; a vine which should bear olive berries, an eye to which blue seems yellow, would be diseased: an unnatural mother, an unnatural son, an unnatural act, are the strongest terms of condemnation. It is this view which Christianity gives of moral evil: the teaching of Christ was the recall of man to nature, not an infusion of something new into Humanity. Christ came to call out all the principles and powers of human nature, to restore the natural equilibrium of all our faculties; not to call us back to our own individual selfish nature, but to human nature as it is in God's ideal--the perfect type which is to be realised in us. Christianity is the regeneration of our whole nature, not the destruction of one atom of it.

Now the nature of man is to adore God and to love what is god-like in man. The office of the tongue is to bless. Slander is guilty because it contradicts this; yet even in slander itself, perversion as it is, the interest of man in man is still distinguishable. What is it but perverted interest which makes the acts, and words, and thoughts of his brethren, even in their evil, a matter of such strange delight? Remember therefore, this contradicts your nature and your destiny; to speak ill of others makes you a monster in God's world: get the habit of slander, and then there is not a stream which bubbles fresh from the heart of nature,--there is not a tree that silently brings forth its genial fruit in its appointed season,--which does not rebuke and proclaim you to be a monstrous anomaly in God's world.

4. The fourth point of guilt is the diabolical character of slander; the tongue "is set on fire of hell." Now, this is no mere strong expression--no mere indignant vituperation--it contains deep and emphatic meaning.

The apostle means literally what he says, slander is diabolical. The first illustration we give of this is contained in the very meaning of the word devil. "Devil," in the original, means traducer or slanderer. The first introduction of a demon spirit is found connected with a slanderous insinuation against the Almighty, implying that His command had been given in envy of His creature: "for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil."

In the magnificent imagery of the book of Job, the accuser is introduced with a demoniacal and malignant sneer, attributing the excellence of a good man to interested motives; "Doth Job serve God for naught?" There is another mode in which the fearful accuracy of St. James's charge may be demonstrated. There is one state only from which there is said to be no recovery--there is but one sin that is called unpardonable. The Pharisees beheld the works of Jesus. They could not deny that they were good works, they could not deny that they were miracles of beneficence, but rather than acknowledge that they were done by a good man through the co-operation of a Divine spirit, they preferred to account for them by the wildest and most incredible hypothesis; they said they were done by the power of Beelzebub, the prince of the devils. It was upon this occasion that our Redeemer said with solemn meaning, "For every idle word that men shall speak, they shall give account in the day of judgment." It was then that He said, for a word spoken against the Holy Ghost there is no forgiveness in this world, or in the world to come.

Our own hearts respond to the truth of this--to call evil, good, and good, evil--to see the Divinest good, and call it Satanic evil--below this lowest deep there is _not_ a lower still. There is no cure for mortification of the flesh--there is no remedy for ossification of the heart. Oh! that miserable state, when to the jaundiced eye all good transforms itself into evil, and the very instruments of health become the poison of disease. Beware of every approach of this!--Beware of that spirit which controversy fosters, of watching only for the evil in the character of an antagonist!--Beware of that habit which becomes the slanderer's life, of magnifying every speck of evil and closing the eye to goodness!--till at last men arrive at the state in which generous, universal love (which is heaven) becomes impossible, and a suspicious, universal hate takes possession of the heart, and _that_ is hell!

There is one peculiar manifestation of this spirit to which I desire specially to direct your attention.

The politics of the community are guided by the political press. The religious views of a vast number are formed by that portion of the press which is called religious; it becomes, therefore, a matter of deepest interest to inquire what is the spirit of that "religious press." I am not asking you what are the views maintained--whether Evangelical, Anglican, or Romish--but what is the _spirit_ of that fountain from which the religious life of so many is nourished?

Let any man cast his eye over the pages of this portion of the press--it matters little to which party the newspaper or the journal may belong--he will be startled to find the characters of those whom he has most deeply reverenced, whose hearts he knows, whose integrity and life are above suspicion, held up to scorn and hatred: the organ of one party is established against the organ of another, and it is the recognised office of each to point out with microscopic care the names of those whose views are to be shunned; and in order that these may be the more shrunk from, the characters of those who hold such opinions are traduced and vilified. There is no personality too mean--there is no insinuation too audacious or too false for the recklessness of these daring slanderers. I do not like to use the expression, lest it should appear to be merely one of theatrical vehemence; but I say it in all seriousness, adopting the inspired language of the Bible, and using it advisedly and with accurate meaning, the spirit which guides the "religious press" of this country, which dictates those personalities, which prevents controversialists from seeing what is good in their opponents, which attributes low motives to account for excellent lives, and teaches men whom to suspect, and shun, rather than point out where it is possible to admire and love--is a spirit "set on fire of hell."

Before we conclude, let us get at the root of the matter. "Man," says the Apostle James, "was made in the image of God:" to slander man is to slander God: to love what is good in man is to love it in God. Love is the only remedy for slander: no set of rules or restrictions can stop it; we may denounce, but we shall denounce in vain. The radical cure of it is Charity--"out of a pure heart and faith unfeigned," to feel what is great in the human character; to recognise with delight all high, and generous, and beautiful actions; to find a joy even in seeing the good qualities of your bitterest opponents, and to admire those qualities even in those with whom you have least sympathy--be it either the Romanist or the Unitarian--this is the only spirit which can heal the love of slander and of calumny. If we would bless God, we must _first_ learn to bless man, who is made in the image of God.

II.

_Preached May 5, 1850._

THE VICTORY OF FAITH.

"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"--1 John v. 4-5.

There are two words in the system of Christianity which have received a meaning so new, and so emphatic, as to be in a way peculiar to it, and to distinguish it from all other systems of morality and religion; these two words are--the World, and Faith. We find it written in Scripture that to have the friendship of the world is to be the enemy of God--- whereupon the question arises--The world?--did not God make the world? Did He not place us in the world? Are we not to love what God has made? And yet meeting this distinctly we have the inspired record, "Love not the World."

The object of the Statesman is, or ought to be, to produce as much worldly prosperity as possible--but Christianity, that is Christ, speaks little of this world's prosperity, underrates it--nay, speaks of it at times as infinitely dangerous.

The legislator prohibits crime--the moralist transgression--the religionist sin. To these Christianity superadds a new enemy--the world and the things of the world. "If any man love the world, the love of the Father is not in him."

The other word used in a peculiar sense is Faith. It is impossible for any one to have read his Bible ever so negligently, and not to be aware that the word Faith, or the grace of Faith, forms a large element in the Christian system. It is said to work miracles, remove mountains, justify the soul, trample upon impossibilities. Every apostle, in his way, assigns to faith a primary importance. Jude tells us to "build up ourselves in our most holy faith." John tells us that--"he that believeth that Jesus is the Christ, is the born of God;" and Paul tells us that, not by merit nor by works, but by trust or reliance only, can be formed that state of soul by which man is reckoned just before God. In these expressions, the apostles only develope their Master's meaning, when He uses such words as these, "All things are possible to him that believeth:" "O thou of little faith, wherefore didst thou doubt?"

These two words are brought into diametrical opposition in the text, so that it branches into a two-fold line of thought

I. The Christian's enemy, the World. II. The victory of Faith.

In endeavouring to understand first what is meant by the world, we shall feel that the mass of evil which is comprehended under this expression, cannot be told out in any one sermon; it is an expression used in various ways, sometimes meaning one thing, sometimes meaning another;-but we will endeavour to explain its general principles--and these we will divide into three heads; first, the tyranny of the present; secondly, the tyranny of the sensual; and lastly, the spirit of society.

1. The tyranny of the present.

"Christ," says the Apostle Paul, "hath redeemed us from this present evil world;" and again, "Demas hath forsaken me, having loved this, present world."

Let a stress be laid on the word _present_. Worldliness is the attractive power of something present, in opposition to something to come. It is this rule and tyranny of the present that constitutes Demas a worldly man.

In this respect, worldliness is the spirit of childhood carried on into manhood. The child lives in the present hour--to-day to him is everything. The holiday promised at a distant interval is no holiday at all--it must be either now or never. Natural in the child, and therefore pardonable, this spirit, when carried on into manhood, is coarse--is worldliness. The most distinct illustration given us of this, is the case of Esau. Esau came from the hunting-field worn and hungry; the only means of procuring the tempting mess of his brother's pottage was the sacrifice of his father's blessing, which in those ages carried with it a substantial advantage; but that birthright could be enjoyed only after _years_--the pottage was _present_, near, and certain; therefore he sacrificed a future and higher blessing, for a present and lower pleasure. For this reason Esau is the Bible type of worldliness: he is called in Scripture a profane, that is, not a distinctly vicious, but a secular or worldly person--an overgrown child; impetuous, inconsistent, not without gleams of generosity and kindliness, but ever accustomed to immediate gratification.

In this worldliness, moreover, is to be remarked the gamester's desperate play. There is a gambling spirit in human nature. Esau distinctly expresses this: "Behold I am at the point to die, and what shall my birthright profit me?" He might never live to enjoy his birthright; but the pottage was before him, present, certain, _there_.

Now, observe the utter powerlessness of mere preaching to cope with this tyrannical power of the present. Forty thousand pulpits throughout the land this day, will declaim against the vanity of riches, the uncertainty of life, the sin of worldliness--against the gambling spirit of human nature; I ask what _impression_ will be produced by those forty thousand harangues? In every congregation it is reducible to a certainty that, before a year has passed, some will be numbered with the dead. Every man knows this, but he thinks the chances are that it will not be himself; he feels it a solemn thing for Humanity generally--but for himself there is more than a chance. Upon this chance he plays away life.

It is so with the child: you tell him of the consequences of to-day's idleness--but the sun is shining brightly, and he cannot sacrifice to-day's pleasure, although he knows the disgrace it will bring to-morrow. So it is with the intemperate man: he says--"Sufficient unto the day is the evil, and the good thereof; let me have my portion now." So that one great secret of the world's victory lies in the mighty power of saying "_Now_."

2. The tyranny of the sensual.

I call it _tyranny_, because the evidences of the senses are all powerful, in spite of the protestations of the reason. In vain you try to persuade the child that _he_ is moving, and not the trees which seem to flit past the carriage--in vain we remind ourselves that this apparently solid earth on which we stand, and which seems so immoveable, is in reality flying through the regions of space with an inconceivable rapidity--in vain philosophers would persuade us that the colour which the eye beholds, resides not in the object itself, but in our own perception; we are victims of the apparent, and the verdict of the senses is taken instead of the verdict of the reason.

Precisely so is it with the enjoyments of the world. The man who died yesterday, and whom the world called a successful man--for what did he live?--He lived for this world--he gained this world. Houses, lands, name, position in society--all that earth could give of enjoyments--he had: he was the man of whom the Redeemer said that his thoughts were occupied in planning how to pull down his barns and build greater. We hear men complain of the sordid love of gold, but gold is merely a medium of exchange for other things: gold is land, titles, name, comfort--all that the world can give. If the world be _all_, it is _wise_ to live for gold. There may be some little difference in the degree of degradation in different forms of worldliness; it is possible that the ambitious man who lives for power is somewhat higher than he who merely lives for applause, and he again may be a trifle higher than the mere seeker after gold--but after all, looking closely at the matter, you will find that, in respect of the objects of their idolatry, they agree in this, that all belong to the present. Therefore, says the Apostle, all that is in the world--"the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but of the world," and are only various forms of one great tyranny. And then when such a man is at the brink of death, the words said to the man in our Lord's parable must be said to him. "Thou fool, the houses thou hast built, the enjoyments thou hast prepared; and all those things which have formed thy life for years--when thy soul is taken from them, what shall they profit thee?"

3. The spirit of society.

The _World_ has various meanings in Scripture; it does not always mean the Visible, as opposed to the Invisible; nor the Present, as opposed to the Future: it sometimes stands for the secular spirit of the day--the Voice of Society.

Our Saviour says, "If ye were of the world, the world would love his own." The apostle says, "Be not conformed to this world;" and to the Gentiles he writes, "In time past ye walked according to the course of this world, the spirit which now worketh in the children of disobedience." In these verses, a tone, a temper, a spirit is spoken of. There are two things--the Church and the World--two spirits pervading different bodies of men, brought before us in these verses--those called the Spirit-born, and those called the World, which is to be overcome by the Spirit-born, as in the text, "Whatsoever is born of God overcometh the world."

Let us understand what is meant by the Church of God. When we speak of the Church we generally mean a society to aid men in their progress God-wards; but the Church of God is by no means co-extensive in any age with that organized institution which we _call_ the Church; sometimes it is nearly co-extensive--that is, nearly all on earth who are born of God are found within its pale, nearly all who are of the world are extraneous to it--but sometimes the born of God have been found distinct from the Institution called the Church, opposed to it--persecuted by it. The Institution of the Church is a blessed ordinance of God, organized on earth for the purpose of representing the Eternal Church and of extending its limits, but still ever subordinate to it.

The Eternal Church is "the general assembly and church of the first-born which are written in heaven;" the selected spirits of the most High, who are struggling with the evil of their day; sometimes alone, like Elijah, and like him, longing that their work was done; sometimes conscious of their union with each other. God is for ever raising up a succession of these--His brave, His true, His good. Apostolical succession, as taught sometimes, means simply this--a succession of miraculous powers flowing in a certain line. The true apostolic succession is--not a succession in an hereditary line, or line marked by visible signs which men can always identify, but a succession emphatically spiritual.

The Jews looked for an hereditary succession; they thought that because they were Abraham's seed, the spiritual succession was preserved; the Redeemer told them that "God was able of those stones to raise up children unto Abraham." Therefore is this ever a spiritual succession--in the hands of God alone; and they are here called the God-born, coming into the world variously qualified; sometimes baptized with the spirit which makes them, like James and John, the "Sons of Thunder," sometimes with a milder spirit, as Barnabas, which makes them "Sons of Consolation," sometimes having their souls indurated into an adamantine hardness, which makes them living stones--rocks like Peter, against which the billows of this world dash themselves in vain, and against which the gates of hell shall not prevail. But whether as apostles, or visitors of the poor, or parents of a family, born to do a work on earth, to speak a word, to discharge a mission which they themselves perhaps do not know till it is accomplished--these are the Church of God--the children of the Most High--the noble army of the Spirit-born! Opposed to this stands the mighty confederacy called the World. But beware of fixing on individual men in order to stigmatize _them_ as the world. You may not draw a line and say--"We are the sons of God, ye are of the world." The world is not so much individual as it is a certain spirit; the course of this world is "the spirit which now worketh in the children of disobedience." The world and the Church are annexed as inseparably as the elements which compose the atmosphere. Take the smallest portion of this that you will, in a cubic inch the same proportions are found as in a temple. In the ark there was a Ham; in the small band of the twelve apostles there was a Judas.

The spirit of the world is for ever altering--impalpable; for ever eluding, in fresh forms, your attempts to seize it. In the days of Noah, the spirit of the world was _violence_. In Elijah's day it was _idolatry_. In the day of Christ it was _power_ concentrated and condensed in the government of Rome. In ours, perhaps, it is the _love of money_. It enters in different proportions into different bosoms; it is found in a different form in contiguous towns; in the fashionable watering place, and in the commercial city: it is this thing at Athens, and another in Corinth. This is the spirit of the world--a thing in my heart and yours: to be struggled against, not so much in the case of others, as in the silent battle to be done within our own souls. Pass we on now to consider--

II. The victory of faith.

Faith is a theological expression; we are apt to forget that it has any other than a theological import; yet it is the commonest principle of man's daily life, called in that region prudence, enterprise, or some such name. It is in effect the principle on which alone any human superiority can be gained. Faith, in religion, is the same principle as faith in worldly matters, differing only in its object: it rises through successive stages. When, in reliance upon your promise, your child gives up the half-hour's idleness of to-day for the holiday of to-morrow, he lives by faith; a future supersedes the present pleasure. When he abstains from over-indulgence of the appetite, in reliance upon your word that the result will be pain and sickness, sacrificing the present pleasure for fear of future punishment, he acts on faith: I do not say that this is a high exercise of faith--it is a very low one--but it _is_ faith.

Once more: the same motive of action may be carried on into manhood; in our own times two religious principles have been exemplified in the subjugation of a vice. The habit of intoxication has been broken by an appeal to the principle of combination, and the principle of belief. Men were taught to feel that they were not solitary stragglers against the vice; they were enrolled in a mighty army, identified in principles and interests. Here was the principle of the Church--association for reciprocated strength; they were thus taught the inevitable result of the indulgence of the vice. The missionaries of temperance went through the country contrasting the wretchedness and the degradation and the filth of drunkenness with the domestic comfort, and the health, and the regular employment of those who were masters of themselves. So far as men believed this, and gave up the tyranny of the present for the hope of the future--so far they lived by faith.