At the end of the last lecture we saw this permanence to be true of the general paramountcy of the higher insight, even though in the ebbs of emotional excitement meaner motives might temporarily prevail and backsliding might occur. But that lower temptations may remain completely annulled, apart from transient emotion and as if by alteration of the man's habitual nature, is also proved by documentary evidence in certain cases. Before embarking on the general natural history of the regenerate character, let me convince you of this curious fact by one or two examples. The most numerous are those of reformed drunkards. You recollect the case of Mr. Hadley in the last lecture; the Jerry McAuley Water Street Mission abounds in similar instances.[148] You also remember the graduate of Oxford, converted at three in the afternoon, and getting drunk in the hay-field the next day, but after that permanently cured of his appetite. "From that hour drink has had no terrors for me: I never touch it, never want it. The same thing occurred with my pipe. . . . the desire for it went at once and has never returned. So with every known sin, the deliverance in each case being permanent and complete.
I have had no temptations since conversion."
[148] Above, p. 200. "The only radical remedy I know for dipsomania is religiomania," is a saying I have heard quoted from some medical man.
Here is an analogous case from Starbuck's manuscript collection:--
"I went into the old Adelphi Theatre, where there was a Holiness meeting, . . . and I began saying, 'Lord, Lord, I must have this blessing.' Then what was to me an audible voice said: 'Are you willing to give up everything to the Lord?' and question after question kept coming up, to all of which I said: 'Yes, Lord; yes, Lord!' until this came: 'Why do you not accept it NOW?' and I said: 'I do, Lord.'--I felt no particular joy, only a trust.
Just then the meeting closed, and, as I went out on the street, I met a gentleman smoking a fine cigar, and a cloud of smoke came into my face, and I took a long, deep breath of it, and praise the Lord, all my appetite for it was gone. Then as I walked along the street, passing saloons where the fumes of liquor came out, I found that all my taste and longing for that accursed stuff was gone. Glory to God! . . . [But] for ten or eleven long years [after that] I was in the wilderness with its ups and downs. My appetite for liquor never came back."
The classic case of Colonel Gardiner is that of a man cured of sexual temptation in a single hour. To Mr. Spears the colonel said, "I was effectually cured of all inclination to that sin I was so strongly addicted to that I thought nothing but shooting me through the head could have cured me of it; and all desire and inclination to it was removed, as entirely as if I had been a sucking child; nor did the temptation return to this day." Mr.
Webster's words on the same subject are these: "One thing I have heard the colonel frequently say, that he was much addicted to impurity before his acquaintance with religion; but that, so soon as he was enlightened from above, he felt the power of the Holy Ghost changing his nature so wonderfully that his sanctification in this respect seemed more remarkable than in any other."[149]
[149] Doddridge's Life of Colonel James Gardiner, London Religious Tract Society, pp. 23-32.
Such rapid abolition of ancient impulses and propensities reminds us so strongly of what has been observed as the result of hypnotic suggestion that it is difficult not to believe that subliminal influences play the decisive part in these abrupt changes of heart, just as they do in hypnotism.[150] Suggestive therapeutics abound in records of cure, after a few sittings, of inveterate bad habits with which the patient, left to ordinary moral and physical influences, had struggled in vain. Both drunkenness and sexual vice have been cured in this way, action through the subliminal seeming thus in many individuals to have the prerogative of inducing relatively stable change. If the grace of God miraculously operates, it probably operates through the subliminal door, then. But just HOW anything operates in this region is still unexplained, and we shall do well now to say good-by to the PROCESS of transformation altogether--leaving it, if you like, a good deal of a psychological or theological mystery--and to turn our attention to the fruits of the religious condition, no matter in what way they may have been produced.[151]
[150] Here, for example, is a case, from Starbuck's book, in which a "sensory automatism" brought about quickly what prayers and resolves had been unable to effect. The subject is a woman.
She writes:--
"When I was about forty I tried to quit smoking, but the desire was on me, and had me in its power. I cried and prayed and promised God to quit, but could not. I had smoked for fifteen years. When I was fifty-three, as I sat by the fire one day smoking, a voice came to me. I did not hear it with my ears, but more as a dream or sort of double think. It said, 'Louisa, lay down smoking.' At once I replied. 'Will you take the desire away?' But it only kept saying: 'Louisa, lay down smoking.'
Then I got up, laid my pipe on the mantel-shelf, and never smoked again or had any desire to. The desire was gone as though I had never known it or touched tobacco. The sight of others smoking and the smell of smoke never gave me the least wish to touch it again." The Psychology of Religion, p. 142.
