(ii) But, secondly, other voices make themselves heard by us, and woe to us if we listen to them.
There is the voice which bids us gratify our animal appetite. The woman “saw that the tree was good for food.” I am conscious of the strength of bodily desires. Let me seek nothing, from moment to moment, but the satisfaction of my inclinations. There is the voice which bids us gratify the desire of the eyes. She “saw that the tree was pleasant to
the eyes.” The world is full of beauty. Let me make that my end, the satisfaction of the æsthetic sense; let me rest in the contemplation of that beauty, which was made for me, and I for it, precisely in order that I might not find repose there, but might be led thereby to Him Who made this scene so fair that His dear children might be drawn to Himself, Who is the eternal and uncreated loveliness.
There is, lastly, the voice which bids us gratify the desire of the mind. Eve “saw that the tree was to be desired to make one wise.” I desire to know. Let me indulge this desire at any cost, even if it mean the filling of my mind with all manner of foul and loathsome images. It is all “knowing the world.” We forget, poor fools, that mere knowledge is not wisdom, and that there is a knowledge which brings death.
The desires of the body, the eyes, the mind, are good and healthful and holy in their proper place and sphere. Through these we reach out to the life and love and knowledge of God. And yet, if gratified against the dictates of that clear-sounding, inner, Divine Voice, they are precisely the materials of sin and death. To gratify them against the dictates of the moral and spiritual nature is to exclude oneself from the garden of God’s delight, from the health and joy of the Divine Presence. We know it. We have learnt it by saddest experience of our own. To sin against the voice within is to find oneself separated
from God; the ears of the soul have become deaf to the warnings of conscience, the eyes of the soul blind to the vision of the glory and holiness of God.
Is it wrong to say that such teaching as this can never be outgrown? That, as time goes on, as the spiritual experience of the race and of the individual grows and broadens, still new lessons may be found to be contained in it?
The Bible adds to the teaching of science that without which that teaching is incomplete. It bids us know and feel and recognise the Divine Presence within us and, in the light of that ultimate truth of ourselves, realise something of the appalling grandeur of the issues of common life. But, different as are the forms in which their respective lessons are conveyed, science and the Bible unite their testimony to that of experience and conscience, that the Christian estimate of sin, and not the world’s estimate of it, is the right one.
And the teaching of experience, conscience, science, and the Bible receives its final confirmation in the Cross of Jesus Christ. Henceforth sin, all sins, our sins, are to be estimated and measured in the light of the fact that sin brought about the death of the sinless Son of Man. Sin is the real enemy of ourselves and of the race. It is the destruction of the true self, the Divine Man in every son of man.
We need, for ourselves, to strive to attain to the