The ledger. [volume] (Gaffney City, S.C.) 1896-1907, December 16, 1897, Image 5
THE LEDGER: GAFFXEY. S. C.. DECEMBER Ifi, 1867.
THE GIANT SAMSON.
Hlb STRENGTH THE SUBJECT OF REV
DR. TALMAGE'S SERMON.
Panrtmrd Muscle nn«l Whnt It Can Ilo.
The TrcurlioroiM nclilah and Her Work.
Ram«on'a Misguided HtrengUi The Weak
That Are Strong and That Are Weak.
(Copyright, 1S97, by American Press Asso
ciation.]
Washington, Dec. 12.—Taking the
exciting story of Samson's fall as a sug
gestion, Dr. Talmnge in this discourse
shows how giants in body and mind or
soul ought to bo const crated to good
and great purposes. His text is J udges
xiv, 1, “And ifaniKOU went down to Tiui-
nath. ”
Thcro are two sides to the character
of Samson. The one phase of his life, if
followed into tho particulars, would ad
minister to the grotesque and mirthful,
but there is a phase of his character
fraught with lessons of solemn and eter
nal import. To these graver lessons we
devote our sermon. This giant no doubt
in sarly life gave evidences of what ho
was to bo. It is almost always so. There
were two Napoleons—tho boy Napo
leon and tho man Napoleon—but both
alike; two Howards—tho boy Howard
and tho man Howard—but both alike;
two Samsons—the boy Samson and tho
man Samson—but both alike. This
giant was no doubt the hero of the play
ground. and nothing could stand before
his exhibitions of youthful prowess. At
18 years of age he was betrothed to tho
daughter of a Philistine. Going down
toward Timnath, alien came upon him,
and, although this young giant was
weaponless, ho seized tho monster by
the long mane and shook him as a hun
gry hound shakes a March hare and
xnado his bones crack and left him by
the wayside bleeding under tho smiting
of his Cst and tho grinding boft of his
heel.
There ho stands, looming up above
other men, a mountain of liesh, his arms
bunched with muscle that can lift (ho
gate of a city, taking an attitude defiant
of everything. His hair had never bec-n
cut, and it rolled down in seven great
plaits over his shoulders, adding to his
bulk fierceness and terror. The Philis
tines want to conquer him, and there
fore they must find out where the secret
of his strength lies.
The Treacherous Delilah.
There in a dissolute woman living in
tho valley of Sorek of the name of De
lilah. They appoint her the agent in tho
case. The Philistines are secreted in the
same building, and then Delilah goes to
work and coaxea Bamson to tell what is
the secret of his strength. “Well,” ho
' says, “if you should take seven green
withes, such as they fasten wild fceastj
with, and put them around me I shoul.l
be perfectly powerless. ’' So she bin**.?
him with tho seven green withes. Then
she claps her hands and says, “They
come—the Philistines!” And he walks
out as though they werono impediment,
i She coaxes him again and says, “Now
1 tell me tho secret of this great strength.”
And he replies, “If you should take
some ropes that havo never been used
and tio me with them, I should be just
like other men.” She ties him with the
ropes, claps her hands and shouts,
“They come — the Philistines!” Ho
walks out as easily an ho did before—
not a single obstruction. She coaxes
him again, and ho says, w Now, if you
should take these seven long plaits of
hair and by this house loom weave them
into a web, I could not get away. ” i o
the houso loom is rolled up, and tho
shuttle flies backward and forward, and
the long plaits of hair are woven into a
web. Then she claps her hands and says,
“They come — the Philistines!” He
walks out as easily as he did before,
dragging a part of the loom with him.
But after awhile she persuaded him
to tell tho truth. He says, “If you
should take a razor or shears and cut off
this long hair, I should be powerless and
In the hands of my enemies. ” Samson
sleeps, and that she may not wake him
np during tho process of shearing help
is called in. You know that the barbers
of the east have such a skillful way of
manipulating tho head to this very day
that instead of waking up a sleeping
man they will put a man wide awake
sound asleep. I hear tho blades of tho
shears grinding against each other, and
1 see tho long locks falling off. The
shears or razor accomplishes what green
withes and new ropes and house loom
could not do. Suddenly she claps her
bauds and cays, “The Philistines bo
upon thee, Samson!” Ho rouses up with
a struggle, but his strength is all gone.
Ho is in the hands of his enemies.
Outglaoted by Low Passion.
I hear tho groan of tho giant as they
take his eyes out, and then I see him
staggering on in his blindness, feeling
his way as ho goes on toward Gaza.
Tho prison door is open, and tho giant
is thrust in. He sits down and puts his
hand on the mill crank, which, with
exhausting horizontal motion, goes day
after day, week after week, month after
mouth—work, work, work. Tho con
sternation of tho world in captivity, his
locks shorn, his eyes punctured, grind
ing corn in Gaza.
First of all behold in this giant of
^the text that physical power is not al
ways an index of moral power. He was
^hugc man. The lion found it out, and
•!, 000 men whom he slew found it
t, yet he was the subject of petty re-
ages and outgiauted by low passion,
[am far from throwing any discredit
VMo physical stamina. There are those
seem to have great admiration for
ry and sickliness of constitution,
ever could see any glory in weak
pa or sick headache. Whatever ef-
iu our day is made to make tho
[and women more robust shou.tl
ie favor of every good citizen as
|of every Christian. Gymnastics
positively religious.
)people sometimes ascribe to a
aeart what they ought to as-
slow liver. The body and the
acb near neighbors that they
each other's diseases. Those
who never saw a side day, and who,
like Hercules, show the giant in tho
cradle, have more to answer for than
those who are the Subjects of lifelong
infirmities. He who can lift twice ns
much as you can and walk twice as far
and work twice as long will have a
double account to meet in tbe judgment.
How often is it that you do not find
physical energy indie ativo of spiritual
power! If a clear head is worth moro
than one dizzy with perpetual vertigo,
if muscles with the play of health in
them are worth more than those drawn i
up in chronic “rheumatics,” if an eye !
quick to catch passing objects is better •
than one with viston dim and uncertain, j
then God will require of us efficiency j
just in proportion to what he has given
us. Physical energy ought to have as j
good digestion of truth as we have ca- '
parity to assimilate food. (Jur spiritual
hearing ought to be as good as cur phys- !
leal hearing. Our spiritual taste ought
to be as clear as cur tongue. Samsons
in body, we ought to be giants in moral
power.
Tbe Tout Strength.
But, while you find a great many men
who realize that they ought to use their
money aright and use their intelligence
aright, how few men you find aware of
the fact that they ought to use their
physical organism aright! With every
thump of the heart there is something
saying, “Work, work!” And lest wo
should complain that we have no tools
to work with God gives us our bauds
and feet, with every knuckle and with
every joint and with every muscle, say
ing to us, “Lay hold anddorometLiug. ”
But how often it is that men with
physical strength do not serve Christ!
They are like a ship full manned and
full rigged, capable of vast tonnage,
able to endure all stress of weather, yet
swinging idly at the docks, when these
men ought to be crossing and recrossing
the great ocean of human suffering and
sin with God’s supplies of mercy. How
often it is that physical strength is used
in doing positive damage or in luxurious
ease, when, with sleeves rolled up and
bronzed bosom, fearless of the shafts of
opposition, it ought to be laying hold
with all its might and tugging away to
lift up this sunken wreck of a world.
It is a most shameless fact that much
of the business of the church and of tho
world must be done by those compara
tively invalid, liicbard Baxter, by rea
son of his diseases, all his days sitting
in tho door of the tomb, yet writing
more than 100 volumes and sending out
an influence for God that will endure
as long as the “faints' Everlasting
Rest.” Edward Paysou, never knowing
a well day, yet how he preached and
how he wrote, helping thousands of dy
ing souls like himself to "swim in a tea
of glory!” And Robert M’Cheyne, a
walking skeleton, yet you know what
be did in Dundee and how he shook
Scotland with zeal for God. Philip Dod
dridge, advised by his friends, because
of his illness, not to enter tho ministry,
yet you know what ho did for the “rise
and progress of religion” iu the church
and in the w r orld.
Wilberforce was told by his doctors
that be could not live a fortnight, yet
at that very time entering upon philan
thropic enterprises that demanded tho
greatest endurance and persistence.
Robert Hal’ suffering excruciations, so
that often in his pulpit while preaching
bo would stop and lie down on a sofa,
then getting up again to preach about
heaven, until the glories of the celestial
city dropped on tho multitude, doing
more work perhaps than almost any
well man in his day.
Oh, how often it is that men with
great physical endurance are not so
great in moral and spiritual stature.
While there are achievements for those
who are bent all their days with sick
ness—achievements of patience, achieve
ments of Christian endurance—I call
upon men of health today, men of mus
cle, men of nerve, men of physical pow
er, to devote themselves to the Lord.
Giants in body, you ought to be giants
in soul.
Sainton’* Mtagnlded Strength.
Behold also in the story of my text
illustration of the damage that strength
can do if it be misguided. It seems to
me that this man spent a great deal of
his time in doing evil—this Samson of
my text. To pay a bet which he bad
lost by guessing of his riddle he robs
and kills 80 people. He was not only
gigantic in strength, but gigantic in
mischief, and a type of those men iu all
ages of the world, who, powerful in
body or mind or any faculty of social
position or wealth,'^ have used their
strength for iniquitous purposes.
It is not the small, weak men of tho
day who do tho damage. These small
men who go swearing and loafing about
your stores and shops and banking
houses, assailing Christ and the Bible
and the church—they do not do the
damage. They have no influence. They
are vermin that you crush with your
foot. But it is tho giants of the day,
the misguided giants, giants iu phys
ical power, or giants in mental acu
men, or giants in social position, or
giants iu wealth, who do the damage.
The men with sharp pens that stab re
ligion and throw their poison all
through our literature, tbe men who
use the power of wealth to sanction in
iquity and bribe justice and make truth
and honor bow to their golden scepter.
Misguided giants—look out for them.
In tbe middle and latter part of the last
century, no doubt, there were thousands
of men in Paris and Edinburgh and
London who hated God and blasphemed
the name of the Almighty, but they did
but little mischief—they were small
men, insignificant men. Yet there were
giants iu those days.
Who can calculate the soul havoc of a
Rousseau, going on with a very entbu-
aiasm of iniquity, with fiery imagina
tion seizing upon all the impulsive na
tures of his day, or David Hume, who
employed bis life as u spider employs
its summer, iu spinning out silken
webs to trap the unwary, or Voltaire,
the moat learned man of his day, mar-
ahaling a great host of skeptics and lead-
J ing them out iu the dark land of infi
delity, or Gibbon, who showed an un
controllable grudge against religion in
his historj* of t no of tho most fascinat
ing periods of the world's existence,
“The Decline and Fall of the Roman
Empire”—a bonk in which, witli all
the spbudorsof his genius, he magnified
tho errors of Christian dkciples. while,
with a sparecness of notice that never
can Ini forgiven he treated of the Chris
tian heroes of whom tho world was not
worthy?
, A Crown on Kartli.
Oh, men of stout physical health,
men cf g-cat mental stature, men of
high social position, men of grout power
of any sort, I want you to understand
your pow< r, and I want you to know
that that power devoted to God will be
a crown on earth, to you typical of a
crown in heaven, but misguided, be
draggled in sin, administrative of evil,
God will thunder against you with his
condemnation in the day when million
aire and pauper, master and slave, king
and subject, shall stand side by side in
the judgment, and money bags and ju
dicial ermine and royal robe shall bo
riven with ths lightnings.
Behold also how a giant may be slain!
Delilah started the train of circum-
slances that pulled down the temple of
Dagon about Samson’s ears, and tens
of thousands of giants have gone down
to death and hell through the same im
pure fascinations. It seems to me that
it is high time that pulpit and platform
and printing press speak out against
the impurities of modern society. Fas
tidiousness and prudery say: “Better
net speak. You will rouse up adverse
criticism, yon will make worse what you
want to make better. Better deal in
glittering generalities. Tho subject is
too delicate for polite ears.” But there
comes a voice from heaven overpower
ing the mincing sentimentalities of tho
day, saying, “Cry aloud, spare not, lift
up thy voice like a trumpet and show
my people their transgressions and tho
house of Jacob their sins.”
Tho trouble is that when people write
or speak upon this theme they are apt
to cover it up with tho graces cf belles
lettres, so that the crime is made at
tractive instead of repulsive. Lord By
ron in “Don Juan” adorns this crime
until it smiles like a May queen. Mich
elet, the great French wiiter, covers it
up with bewitching rhetoric until it
glows like the rising sun, when it
ought to bo made loathsome as a small
pox hospital. There arc today influences
abroad which if unresisted by tho pul
pit and the printing press will turn our
modern cities into Sodom and Gomor
rah, fit only for the storm of fire ami
brimstone that whelmed the cities of
the plain.
You who are seated in your Christian
homes, compassed by moral and reli
gious restraints, do not realize tho gulf
of iniquity that bounds you on tho
north and the south and the east and
the west. While I speak there are tens
of thousands of men and women going
over the awful plunge of an impure
life, and while I cry to God for mercy
upon their souls I call upon you to mar
shal in tho defense of your homes, your
church and your nation. There is a ban
queting hall that you have never hoard
described. You know all about the feast
of Abasuerus, where a thousand lords sat.
You know all about Belshazzar's ca
rousal, where the blood of the murdered
king spurted into the faces of tbe ban
queters. You may know of tho scene of
riot and wassail when there was set be
fore Esopus one dish of food that cost
$400,000. But I speak now of a differ
ent banqueting hall. Its roof is fretted
with fire. Its floor is tessellated with
fire. Its chalices are chafed with fire.
Its song is a song of fire. Its walls are
buttresses of fire. Solomon refers to it
when he says, “Her guests are in tho
depths of hell. ”
Death the Invincible.
Behold also in this giant of the text
and in the giant cf our own century
that great physical power must crumble
and expire. Tbe Samson of the text
long ago went away. He fought tbe
lion. He fought the Philistines. He
could fight anything, but death was too
much for him. He may have required
a longer grave and a broader grave, but
the tomb nevertheless was his terminus.
If, then, we are to bo compelled to go
ont of this world, where are we to go?
This body and soul must soon part.
What shall be the destiny of the former
I know—dust to dust But what shall
be the destiny of the latter? Shall it rise
into tbe companionship of the white
robed, whoso sins Christ has slain, or
will it go down among the unbelieving,
who tr.ed to gain tbe world and save
their souls, but were swindled out of
both? Blessed be God, we have a cham
pion ! He is so styled in the Bible—a
champion who has conquered death and
hell, and be is ready to fight all our
battles from the first to tho lust. “Who
is this that coincth from Edom with
dyed garments from Bozrah, mighty to
save?’’ If wo follow in tho wake of that
champion death has no power and the
grave no victory. The worst man trust
ing in him shall have his dying pangs
alleviated and his future illumined.
In the light of this subject I want to
call your attention to a fact which may
not have been rightly considered by five
men in all the world, and that is the
fact that we must bo brought into judg
ment for the employment of our physi
cal organism. Shoulder, brain, hantf,
foot—we must answer in judgment for
the use wo have made of them. Have
they been used for the elevation of so
ciety or for its depression? In proportion
as our arm is strong and our step elastic
will our account at last bo intensified.
Thousands of sermons arc preached to
invalids. I preach this morning to stout
men and healthful women. We must
give to God an account for the right uso
of this physical organism.
Theso invalids havo comparatively
little to account for perhaps. They could
not lift 20 pounds. They could not walk
half a mile without sitting down to
rest. In preparation of this subject I
havo said to myself. How shall I account
to God in judgment for tho uso of a
body which never knew one moment of
real sickness? Rising up in judgment,
standing beside men and women who
: >?l ■< 3 on - , , .
1 :i’«(• the constant Simla of a torpid or
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nMoui-.t lx < oiacs eo creat as to po;,c i t ho
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I'Tim? kidneys UiomM ives. The ro- /A?' \ * W'
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had only little physical cncrpy and yet
cousuined that energy iu a conflagration
of religious enthusiasm, how will wo
feel abashed!
Tho Woak That Are Strong.
Oh, men of the strong arm and the
stout heart, what use are you making
of your physical forces? Will you be
able to stand the test of that day when
we must answer for tho uio of every
talent, whether it were a physical ener
gy or a mental acumen or a spiritual
power?
The day approaches, and I see one
who in this world was an invalid, and
as she stands before the throne of God
to answer she says: “I was sick all my
da3’s. I hud but very little strength,
but 1 did ns well as I could iu being
kind to those who were more sick and
more suffering.” And Christ will say,
“Well done, faithful servant.”
And then a little child will stand be
fore the throne, and she will say: “On
earth I had a curvature of the spine,
and I was very weak, and I was very
sick, but I used to gather flowers out of
the wildwood and bring them to my
sick mother, and she was comforted
when she saw the sweet flowers out of
tho wildwood. I didn't do much, but I
did something. ” And Christ shall say
as he takes her up in his arms and kiss
es her, “Well done, well done, faithful
servant; enter thou into tho joy of thy
Lord.” What, then, will be said to us
—we to whom the Lord gave physical
strength and continuous health?
I said to an old Scotch minister, who
was one of the best friends I ever had,
“Doctor, did you ever know Robert Pol
lock, the Scotch poet, who wrote ‘The
Course of Time?'” “Oh, yes,” here-
plied, “I knew him well. I was his
classmate. ” And then the doctor went
on to tell me how that the writing of
“Tho Course of Time” exhausted the
health of Robert Pollock, and he ex
pired. It sems as if no man could have
such a glimpse of the day for which
other days were made as Robert Pollock
had and long survive that glimpse. In
tho description of that day ho says,
among other things:
Begin tho woo, yc woods, and tell It to tho
dolofnl wind*.
And doleful winds wail to the howling hills.
And howling hills mourn to the dismal vales,
And dismal vales sigh to the sorrowing brooks,
And sorrowing brooks weep to tho weeping
stream,
And weeping stream awake tho groaning deep.
Ye heavens, great archway of the universe,
put sackcloth on,
And, ocean, robe thyself in garb of widowhood
And gather all thy waves into a groan and ut
ter it
Long, loud, deep, piercing, dolorous, immense.
Tho occasion asks it—nature dies, and angels
come to lay her in her grave.
What Robert Pollock saw in prophet
ic dream you and I will see in positive
reality—tho judgment, the judgment!
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