For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.'--2. Tim. 1:7.
THE parts which we should naturally have expected Paul and Timothy to fill are reversed in this letter. Paul the aged,' a prisoner, and soon to be a martyr, might have been expected to receive encouragement and consolation. But Timothy seems to have been of a somewhat weak and timid nature, and this letter of the dying man is one long trumpet-blast to stir his courage. My text is the first of the soul-animating strains' which he blows. In it the Apostle would have his down-hearted young companion and helper remember what God has given him by the laying on of Paul's hands. Whether the word spirit' in my text be regarded as meaning the Divine Spirit which is given, or the human spirit in which that divine gift is received, the qualities enumerated in the text are those which that Divine Giver creates in that human recipient by His indwelling presence; or to put it into shorter words, my text tells us what sort of people Christianity has a tendency to make, and it tells us, too, how it sets about making them.
The enumeration is by no means intended to be either complete or scientific. It is meant to embrace, mainly, the points which Timothy wanted most. And so it dwells predominantly on the stronger, manly virtues,' as men complacently call them. God hath not given us the spirit of cowardice, but of power, and of love, and of a sound mind,' which last word does not stand precisely upon a level with the other three, but rather expresses the notion of self-control.
I think I shall best, in the few remarks that I offer you, bring out the meaning of the words before us if I simply follow the Apostle's rough and ready enumeration, and try to learn what he says about each of these points.
God hath not given us the spirit of cowardice.' Now, of course, courage or timidity are very largely matters of temperament. But then, you know, the very purpose of the gospel is to mend temperaments, to restrain, and to stimulate, so as that natural defects may become excellences, and excellences may never run to seed and become defects. So whilst we have to admit that religion is not meant to obliterate natural distinctions in character, we must also remember that we insufficiently grasp the intention of the gospel which we say we believe unless we realise that it is meant to deal with the most deeply rooted defects in character, to make the crooked things straight, and the rough places plain.
So I venture to say that any man who lives in the realisation of the truths which the gospel reveals, and in the use of the gifts which the gospel communicates, will (whatever his natural disposition of apprehensiveness) be stiffened into a fearless man; and be no longer a reed shaken with the wind, but a brazen pillar, and an iron wall, amidst all dangers and enemies.
One sometimes feels as if nothing but clear-sightedness were needed to drive men into insanity. When you think of the possibilities of every life, and of the certainties of every life, of what may come to any of us, any time, and of what must come to all of us one time, the wonder is that men live without a perpetual tremor of heart, and do so largely manage to ignore the evils that ring them round. Think of our relation to God, think of what must be the result of the collision of the perfectly righteous will of His with our wayward rebellions; of what must be the consequence--if there be a God at all, and if there be such a thing as retributive acts on His part--when He sets us down to drink of the brewst that we have brewed, and to reap the harvest that we have sown. Surely, be troubled, ye careless ones,' is His exhortation of wisdom to men.
And then if we bring in all the other possibilities which to many of us have become in some measure past experiences, but still hang threatening on our horizon, like the half-emptied clouds of a thunderstorm, that is sure to come back again, dread seems to be wisdom. For what have we that we shall not have to part withy What do we that will not disappoint in the fruit? What dangers are there possible to humanity, concerning which you and I can say we know that when the overflowing scourge passes by it will not reach us'? None! none!
You may remember having seen a gymnast that used to roll a ball up a spiral with the motion of his feet. That is how we are set to roll the ball of our fortunes and prosperities up the twisting ascent, and at every moment there is the possibility of its hurtling down in ruin, and one day it certainly will So is there anything more empty and foolish than to say to a man whose relations with God are not right, whose command of the world is so uncertain, as it surely is. and who has frowning before him the grim certainties of loss and sorrow and broken ties, and empty houses and empty hearts, and disappointments, and pillow stuffed with thorns, and souls wounded to the very quick, and, last of all, a death which has a dim some- thing behind it that touches all consciences--to say to such a man Don't be afraid'? If he is not a fool he ought to be.
But then Paul comes in and says, God hath not given us the spirit of cowardice.' No, because He has given us the only thing that can exorcise that demon. He has given us the good news of Himself, whereby His name becomes our dearest hope instead of our ghastliest doubt. He has given us the assurance of forgiveness and acceptance and hallowing in Jesus Christ, whereby all the things whereof our consciences --which do make cowards of us all'--are afraid, are rectified, and some of them swept out of existence. He has given us truths which only need to be grappled and laid upon our hearts and minds to make us brave. He has assured us that all things work together for good,' that He Himself will never leave us. And the Master who spoke on earth so often, and in so many connections, His meek and sovereign encouragement,'Fear not!' speaks it from the heavens to all that trust Him. He laid His hand upon me, and said, "Fear not!"I am the first and the last,' from whom all changes originate, by whom all events are directed, unto whom all things tend. Therefore, whosoever is wedded to Him need fear no evil, for nothing that does not hurt Christ can harm Him.
He hath not given us the spirit of fear, but of power.' Again we have to remember a previous remark as to temperament. There are differences among us in this respect. Some of us, of course, are naturally far more facile, sensitive, and yielding than others; some of us have natural force denied to our brethren. These differences will remain, and yet the weakest may be as David,' and although the weakest shall be made strong, the strongest shall be stronger still, as the angel of God.' The difference between the hind and front ranks will remain, but the whole battalion, as it were, will be shifted forwards.
Let me remind you how a condition of all that is worth doing and being is the cultivation of strength of will and of moral nature. To be weak is to be wicked nine times out of ten. I believe that the bulk of men that go wrong, that go to the devil,' as you say, do it, not so much because of a bias towards evil as of a fatal feebleness that is incapable of resistance; and I know of nothing that is more needed to be dinned into the ears--especi-ally of the young who have their chances before them yet--than this truth: the man that cannot say No!' is doomed to say Yes!' to all bad things that may solicit him. To be weak is to be wicked in such a world as we live in; and many of you know how fatally, facilely, and feebly you have yielded, for no other reason than because the temptation was there and you were not man enough to stop your ears to it, and let it hum past you without touching you. What is the reason why half the men in the world that are drunkards are so? Pure weakness. And so you may go all round the circle of vices and you will find that weakness is ordinarily wickedness, and it is always misery. As Milton's Satan tells us, to be weak is to be miserable, doing or suffering.' And it is generally failure, as witness the experience of thousands of men who have come into this city and been beaten in the race.
How then is a man to get strength? Brethren, I do not want to exalt the gospel of Jesus Christ by depreciating other and lower means by which feeble natures may get a dose of steel into their system. There are such ways, and they do help men. But if you want to have a power within you that will enable you to stand foursquare to every wind that blows,' believe me the surest way of getting it is by faith in Jesus Christ, to open your hearts to the entrance into them of that strong Son of God' who sends His mighty Spirit into every spirit that will accept it, to be the source of uncreated and triumphant strength. If we would only keep near to Jesus Christ, and live with hearts open for the influx of His great communications, we should need nothing else to make us strong for all service, against all temptation, in the midst of all suffering. There is a gift offered to every one of us in the gospel of Jesus Christ which will make our weakness into strength. A piece of sponge put into a so-called petrifying well is turned into a mass solid as iron by the infiltration of stony particles. So our yielding softness may be converted into firmness which will resist every pressure if we receive into our hearts the grace which Christ gives. He who is strong in the Lord and in the power of His might, and he only, is truly strong. If then you want power learn where it is stored.--
His strength was as the strength of ten,
There is part of the secret. But how is the heart to be made pure? By the entrance into it of the purifying Christ. Christ makes fearless and strong men.
"Tis excellent to have a giant's strength!
And power ever tends to be tyrannous. The consciousness of strength is ever apt to degenerate into insolence, uncharitableness, want of sympathy with, and contempt for, weakness. And so, very beautifully, side by side with power, Paul puts love. There are some great moral teachers of this generation, and of the last, whose whole teaching has been fatally vitiated, for this amongst other reasons, because they lost sight of the fact that the strongest thing in the universe is love. But Paul, not a philosopher, and not in the least degree trying to set forth scientifically the relations or the limitations of the virtues that he speaks about, like a skilful painter, instinctively knows what tint will best bring up the one that is laid beside it, or like some jeweller with an eye to effect, understands how to dispose the stones in his bracelet, that the cool green of the emerald may be set off by, and set off, the flashing red of the ruby and the deep blue of the sapphire. So he says, Christ makes strong men, but He makes loving men too. Quit you like men, be strong. Let all your deeds be done in charity.' And cultivate no strength for yourselves, nor admire any in others, in which power is divorced from pity and tenderness.
I need not remind you of the one sovereign way by which Jesus Christ in His gospel wins men from that self-centred absorption in which they live, and which is the root of all sin, into that love which is the child of faith and the parent of all virtue. There is only one thing that makes men loving, and that is that they should be loved. And Jesus Christ, the incarnate Love, and Lover of all our souls, comes to us and shows us His hands and His side, and says, God--I in Him and Hein Me-so loved the world, as these wounds tell.' We have known and believed the love that God hath to us. Christ makes us love Him because He assures us that we are loved by Him.
I need not trouble you with any vindication of the rendering which for sound mind,' substitutes self-control.' I need only, in a word, ask you to consider how manifestly we are made so as to need the exercise continually of firm and resolute self-government. We have tastes and desires rooted in the flesh, and others, of which the gratification is perfectly legitimate, but which to make the guides of life, or to gratify without stint and without restraint, is ruinous. Blind passions are not meant to guide seeing reason; but if reason be the eye it is meant to guide the blind. And the men who live by nature,' which is a polite way of saying live by the worst half of their nature, and their animal passions,' are sure to land before long in the ditch.
We have only to look at ourselves and see how there are in us a whole clamorous mob of desires, like nine-days' kittens, with their eyes shut and their mouths open, yelping for their sustenance; and, further, to mark how in each man there is a voice that says, Thou shalt, thou shalt not; thou oughtest, thou oughtest not '--we need only, I say, look at ourselves to know that he is meant to coerce and keep well down under hatches all these blind propensions and desires, and to set sovereign above them a will that cannot be bribed, a reason that will not be deceived, and a conscience that will be true to God. Govern yourselves, or you will come all to pieces.
Yes, and what is the use of saying that to men who cannot govern themselves, whose very disease is that they cannot; and who cry out often and often, sometimes before they have gone wrong and sometimes afterwards,' Who shall deliver me from the body of this death?' It is no use to tell a discrowned and deposed monarch to rule his kingdom. The mischief is that it is in full revolt, and he has no soldiers behind him. As Bishop Butler says, If conscience had power, as it has authority, it would govern the world.' But authority without power is but a jest. So it is no good for conscience to give forth proclamations that are worth no more than the paper that they are written, on, when my will has been talked over or enfeebled, and my desires and passions have got the bit between their teeth, and are tearing down the road to the inevitable collision.
Brethren, there is only one thing that will give complete self-command. If you make trial, I will guarantee that it will not fail. Trust to Jesus Christ; ask Him to govern, and He will help you to control yourselves. That is the noblest conquest that any man can make. Every man is a king, and crowns himself when he puts on his own hat,' says our quaint moralist. Wherever you are master, be you master inside your own soul. And that you may, be the servant of Him who alone will make you master of yourself and of the world. In Christ the most timid may wax valiant in fight,' the' weakest may be made strong,' the most self-centred heart be opened for love which is peace and joy, and the wildest revolt in the little kingdom within may be subdued. If we will only go to Him, and trust Him with ourselves, and live in true communion with Him, and in patient exercise of the gifts that He bestows, then He will say to us as of old, Fear not! My strength is made perfect in weakness.' His love will kindle answering flames in us; and He who brought the raging maniac, whom no chains could bind, to sit quietly at His feet, will give us authority over the one city which we have to govern, and will make the flesh the servant of theemancipated and enfranchised spirit.
