THE GREATEST THING IN THE WORLD, A Life for a Life and other addresses, A Changed Life, THE PROGRAMME OF CHRISTIANITY, THE CITY WITHOUT A CHURCH, PAX VOBISCUM, and STONES ROLLED AWAY and other addresses by Henry Drummond (novel books to read .TXT) 📖

goes into the church and picks off the man in the pulpit. It goes into the university and picks off the flower of the class. It goes into the Senate and picks off the great man. Let him that thinketh he standeth, however high up, however sheltered, take heed lest he fall. Why is it that we have to run the gauntlet of temptation all our lives, and what does it mean? Can we analyze it? We have seen its strength. Can we find out whence it comes and how to meet it? There are many theories as to how it came into our nature. Some think there is a virus in human nature somewhere, a bias towards wrong; but I don't think we need to look very far for the origin at least of a great many of our temptations. We have in our bodies the residua of the animal creation. We have bones and muscles and organs which are now mere curiosities, but which once played a great part in the life of our progenitor; and I suppose it is now accepted as a scientific fact, at all events so far as the body is concerned, that it has come down the long ladder from the invertebrate world. That is to say, we have in our nature a part of the animal; and if we have an animal's body in us, we have to a certain extent the residua of an animal's mind, of an animal's proclivities and passions. Whether that is the origin of them or not, it is certain every man among us has a certain residuum of the animal in him. After passing through the animal stage, it is believed that man passed through a long, long discipline in the savage state; so that, in addition to the animal, relics of the savage are still left in our nature.
There are two great classes of sins--sins of the body and sins of the disposition. The prodigal son is a typical instance of sins of the body; and the elder brother a typical illustration of sins of the disposition. He was just as bad as the prodigal, probably worse. The one set of temptations comes from the animal and the other from the savage. What are the characteristics of the savage? Laziness for one thing, and selfishness for another. The savage does nothing but lie in the sun all day and allow the fruits to drop into his mouth. He has no struggle for life. Nature has been so kind as to supply all his wants; and he is, above all, characteristic of selfishness. He has no one to think about or care for, nor has he any capacity. A great preacher said not long ago to his congregation that he would tell them the mark of the beast, and that he also knew its number. He said the mark of the beast was selfishness, and its number was No. 1. Now the mark of the beast, selfishness, is in every man's breast, less or more. We are built in three stories --the bottom, the animal; a little higher up, the savage; and on the top, the man. That is the old Pauline trichotomy--body, soul, spirit. Paul spoke of this body of death. Science speaks of it in almost precisely the same language. Whatever the origin, that is the construction of a man. He is built in those three layers. With this analysis, it is perhaps easier to see how temptation may be met.
Many a man goes through life hanging his head with shame and living without his self-respect because he has never discovered the distinction between temptation and sin. It is only when a man sees temptation coming and goes out to meet it, welcomes it, plays with it and invites it to be his guest that it passes from temptation into sin; but, until he has opened the door of his own accord and let it in, he has done no wrong. He has been a tempted man--not a sinful man. The proof, of course, that temptation is no sin is that Christ was tempted in all points like as we are, yet without sin. Many a man is thrown back in his attempts to live a new life by the clinging to him of this residua of his past; and he does not discover until perhaps too late that there is nothing wrong in these things until they have passed a certain point. If he sees them coming and turns his back upon them, he has not sinned. Indeed, temptation is not only not sin, but it is the most valuable ingredient in human nature. Who was it that said, "The greatest of all temptations is to be without any"? The man who has no temptation has no chance of becoming a man at all. The only way to get character is to have temptation. If a man never exercises his muscle, he will get no muscle. If a man never exercises his moral nature in opposing temptation, he will get no muscle in his character. Temptation is an opportunity of virtue. What makes a good picture? Practice. What makes a good oarsman? Practice. What makes a good cricketer? Practice. Temptation is the practice of the soul; and the man who has most temptations has most practice. I fancy we all imagine we have more temptations than anybody else. That is a universal delusion. But, instead of praying to be delivered from our temptations, we ought to try to understand their essential place in the moral world. Taken from us, these would leave us without a chance of becoming strong men. We should be insipid characters, flaxen and useless. That is why the New Testament says the almost astonishing thing: "Count it all joy when ye fall into divers temptations." We are apt to call it hard lines because we are tempted. James says, count it joy; congratulate yourself because of your own temptation. It is the struggle for life almost solely which has helped on the evolution of the animal kingdom, passing on into the moral region and giving you practice in growth.
Now, then, granting that this discipline is to be ours, that every day of our lives we have to face temptation, how are we to set about it? We have seen that temptation lies in the projection on the human area of our life of the animal and of the savage. I think the first thing we have to do is to deal decisively with those two parts of our nature. The animal body was finished thousands and thousands of years ago. Nature took a long time to work it out, then stopped and went on to develop the mind. Let us recognize the development of the body as a fact in the past, and have no more to do with it. The body is finished. The hand of creation is done working at it. That is what Paul meant very largely when he gave it as his advice to men to get over temptation, "Reckon ye yourselves dead." Reckon that all beneath. It is not only wrong to allow the body to prevail in a man's life, but it is a denial of his development. It is unnatural and irrational. It is contrary to the teachings of science, borrowed altogether from the teachings of religion. Therefore, the first thing a man must do is to make up his mind that the body which is prompting him is a dead thing and is to be taken as a dead thing. If we can give our animal nature its true place, we will soon learn to rise above it. What did Cato do when he was buffeted? Ask Seneca. He did not strike back, fly into a passion: he did not resent it, but denied that it had been done. That is to say, the body being nothing, nothing had happened.
But that is not enough. We cannot live negatively. It is not enough to forsake the old life, the old habit; but we must take another piece of advice which I think the New Testament also sums up for us in language of exceeding simplicity and yet of absolute scientific accuracy. Paul says: "Walk in the spirit." Live in the top flat. You find yourself living in the animal part of your being. Escape and get into the upper story, where the roof is open to God, and where you can move amongst beautiful things, and amongst holy memories and amongst high ideals. Walk in the spirit and ye shall not fulfill the lusts of the flesh. A man can't do it. That is to say, he has to evolve the past, the animal and the savage, and develop the new nature. The new nature is renewed from day to day, little by little. Just as the body is built up, microscopic cell by microscopic cell, so the new nature is built up by a long series of crucifixions of the old nature, by taking in food from the higher world and getting those things built into our nature which work for righteousness and truth and beauty and purity.
Now, the man who encourages the higher part of his nature continuously will get an absolute victory over the lower parts of his being. He will come to live in those higher parts of his being. It will become as habitual to live there as it was to live in the lower; and, while this building up is going on within, there will be the degeneration of the old nature. How has man evolved past the animal and the savage, and how has so much that is in them passed away from him? By mere disuse. And so, by the mere disuse of the propensities of the body and the discouragement of selfish and petty interests, by merely giving up the animal ways and the animal passions, and the savage tempers and the savage laziness, the impulse, the function which makes these things, will wither--atrophy. As the one goes on, the other inevitably follows. As the old man passes away, the new man is renewed in righteousness. That can be explained not only in the language of development but in the language of psychology as a perfectly rational principle. A man cannot have two things in consciousness at the same moment. Suppose a man has been lost out in the West and wandered away from the railway depot where he had put up at a hotel. Perhaps he has been four or five days on the prairie. One day he staggers back, almost dropping with hunger and calls out for food; but finds lying upon his table, while waiting for food, a telegram reporting the sudden death of his wife. The hunger is gone, completely gone. The man who was perishing a few moments ago is now absolutely above it; and if I could keep up the emotion of sorrow, I could keep down forever the appetite of hunger. If you want to get over an appetite on philosophical principles, not to speak of religion, the thing to do is to pass into another region, and let your mind be preoccupied with something higher. Unless you take in the higher, it is tremendously difficult to crush out the lower. The new man can only be put on as the old man is put off.
You remember Augustine's history of temptation in four words--cogitatio, imaginatio, delectatio and assensio: a thought, a picture, a fascination, and a fall. You can cut off the series between the first and second. Between the second and third, it is almost impossible. Between the third and fourth, it is absolutely impossible. When the image is