Steve P. Holcombe, the Converted Gambler: His Life and Work

3. But his grand scheme for ruining young Christians, and the one he generally succeeds with, is the suggestion that there is no need of being so particular and so regular in everything and so rigid in the performance of duty and in the avoiding of all appearances of evil.

In other words, a sort of reaction comes, and a dangerous thing it often proves to be. Now, the temptation is to give up the regular and rigid performance of duty because you don't feel as much like doing it as you did at first, or because some of your well-meaning, but unrenewed, friends say they can't see the need of being so particular and strict. There's no use of going to prayer-meeting every time, no use going to church twice every Sunday, no use having prayer at home every day, etc.

But if you miss any duty once it will be much easier to miss it the second time and you will be much more likely to neglect it again. And you can't afford to take such a dangerous risk in so important a matter.

And then we begin to think that there is no use being so particular about abstaining from the very beginnings of evil, or else we persuade ourselves that we have grown so strong and have been so changed we can be men now and enjoy things in moderation which formerly we could not use without going to excess.

Ah, brother, you are walking right into one of Satan's unseen traps. O, beware! For your happiness' sake, beware! for your family's sake, beware! Satan says, "It's no harm to take a dram if you don't get drunk; no harm to go to the race track if you don't bet; no harm to go to the ball-room if you don't dance," etc.

But we know that even in case of a youth who has never been in the habit of indulging in sins, they have a growing charm and power over him if he yields once or twice; how much greater the danger for one who has been the slave of these sins and has only recently broken off from them!

I heard a recently converted man say to a friend who was starting away on a trip, "Dunc, don't let the devil say to you 'Now, just take one drink and then stop.' For I tell you, if you take one drink you are gone." Now, this man understood the case and the danger.

There is no possibility of compromise. No possible middle ground in these things, especially for us who were once the slaves of our evil passions.

I have heard of a man who for years had abstained from drinking and his father, thinking he was safe, invited him to drink toddies with him. The son did so, and he went back to his old habit of drunkenness, had delirium tremens, forced his wife to get a divorce and brought distress and disgrace and anguish on his family as well as himself. That was a Mr. D., who has several times been to our Mission.

So, my brother, though you may think you would be safe to trifle with sin, and try to practice moderation, it is such an awful, awful risk you had better not make the experiment. Remember, it is only the bait of Satan to lure you to certain ruin.

For your sake, for your father's sake, for your mother's sake, for your wife's sake, for your children's sake, for Christ's sake, don't do it.

COMPARISON OF THE RIGHTEOUS AND WICKEDPSALM I: 1-2

All Scripture is given by inspiration of God, and hence it is profitable for instruction and assistance to those who will attentively consider it. This Psalm is a part of the Scripture, and we may expect to find it instructive and helpful. It contains a description of the righteous man.

1. It tells what he does not do. He does not walk in the counsel of the ungodly. This is the beginning of an evil life – to go among those who are ungodly and to listen to their opinions and views and counsels. There is no sin, our evil hearts suggest to us, in merely going with worldly people, if we do not pattern after their ways and do as they do. We can go with them and yet not do as they do. But the history, the sad history, of many a struggling soul, shows that this is a great mistake. We can't go with bad associates and not be harmed by them. The very fact that we want to go with wicked people shows that there is in us an inclination toward sin which is dangerous, and which ought to be severely watched and kept down rather than encouraged. More men have been ruined by their associations than by any other one cause. And let me say by way of warning that if any of you, my friends, are purposing and trying to lead a new life, you will have to give up the associations of your old life and choose new ones, as I had to do, and did do.

But did you observe the word walk here in this verse? That word is intended to show that in the first part of a sinful life there is restlessness and uneasiness. The man who is just beginning to sin against light and conscience and God is uneasy about it. He can not be still. It is something new and strange, and his conscience rises up against his conduct; and till he goes on to the deadening of his conscience, it gives him distress and anxiety.

But it says, the good man does not "stand in the way of sinners." This is the second stage. When a man passes through the first stage and gets to this second one, then he not only listens to the conversation and counsel of those who are ungodly – that is, who make no professions of religion – but he goes now with open sinners, in the way with evil doers, violators of law, criminals against God and man. And now observe he takes a "stand." It is no longer "walk," for the restlessness and uneasiness have about passed away, and he takes a deliberate stand among wicked men, who do not fear to commit any sort of crime. And, my young friend, this is always the way with sin. It grows upon a man; and before he is aware of it, he has grown fond of it, sees no evil or danger in it, and deliberately chooses it as his course of life. Beware, then, of beginning in the way of evil.

But it says, in the third place, that he does not "sit in the seat of the scornful." Ah, here we have the third stage of the downward course of sin. First, there was a restlessness in even associating with ungodly people; second, a deliberate stand among sinners, evil doers, as one of their number; and now it is sitting down in the seat of the scornful. When men have silenced the voice of conscience, and spent years in the practice of evil, they come at last to lose faith in everything – in God, in man, in virtue, in goodness; and they become cold and sneering scorners of everything that is called good. Have you not known men who have gone through this downward road? Nay, do you not know now some who are traveling this ruinous pathway? I have known young men to go among gamblers just to look on. They would have feared to touch the implements of sin, but they became familiarized with the sight, and then took part; and from bad to worse, have gone on and on, till it makes me shudder to know what they are to-day. I tell you, my friends, the course of sin is down, down, down. You may as soon expect to get in a boat on the current of Niagara above the falls and stand still, as to expect that you can launch yourself on the current of sin and not go down toward swift and certain ruin. Beware then! Hear the voice of warning before you have gone too far ever to return.

2. In the next place, this Psalm tells what a good man does. His delight is in the law of the Lord. He is satisfied that in sin there is only ruin; and turning with fear and dread away from sin, he yearns to find God, who alone can deliver him from sin and keep him from it and furnish him a satisfying portion instead of it.

But where can we find God, and how? Not in nature; for there is nothing clear enough in nature to teach anything about God or how to come to His presence. But he can expect to find God in that revelation which God has made of Himself in His word. So he goes to that, and he finds there encouragement and instruction and tender invitations and promises of mercy and help; and the more he seeks the more he finds to draw him on, to satisfy his yearning heart and to charm his poor soul away from the love of sin. As he practices what he finds in God's word, he realizes the blessedness of it. It brings peace, purity, deliverance from darkness, uncertainty and fear; and so he longs to know more and more of it and he studies into it. Do you know that to one whose heart is changed the word of God is like a whole California of gold mines? He is always finding treasures there. Every time he reads it there is something new and rich and blessed. The deepest and most devout students of God's word say that there is no end to its wealth of instruction and consolation. If you want to know God and His salvation, you ought to set apart a certain time every day to prayerfully read and study into His word, always asking His guidance and help.

And it will soon come to pass that, as the text says, you will "delight in the law of God." Do you ever deliberately, carefully, studiously, humbly and prayerfully read the Bible? You say, "No." Then how can you expect to know anything of God? How can a physician know anything of the nature of the human body unless he studies into it? And how can you know anything of God and His wonderful mercy unless you go and search where God has revealed this for man? There are some men who will not read the Bible because they can't understand it. Of course they can't understand it all, but, if they can understand one verse in a chapter, let them take that and study on it and believe it, and keep reading, and soon more and more will open out to their understanding, and it will be a constant surprise and delight to find the undreamed-of beauties and comforts of the word of God. Promise God now that you will patiently read some every day. You will then find your desire for sin and sinful associations leaving you.

PSALM I: 3-6

We propose to-day a continuance of the study of the first Psalm, which we begun Sunday last. Then we saw the downward course of sin and of the sinner, and of the great transformation of the nature of men when they are converted or become righteous.

And now the inspired writer goes on to speak of the fruitfulness of such men. "He shall be like a tree planted by the rivers of water that bringeth forth its fruit in its season." You know a tree planted by a river draws moisture from below, and does not depend on the uncertain rains that may or may not come. And so in time of drought it shall bear its fruit at its proper season.

So the man who is born of God, whose nature is transformed and made holy, is fruitful in good deeds, in benevolent works. Having himself been translated from the kingdom of darkness into the light, he has a desire, a strong desire, an unquenchable desire, that all others should know the same happiness, and he works by all means to persuade them, to get their good will and their confidence. He will feed and clothe them, take them up out of filth and rags and reclothe them and befriend them (as we are trying to do at the Mission) in order to get their good will and direct them to Christ.

Not only so, but when a man has truly the Spirit of God, he has an inexpressible pity for his poor brother mortals, and a tender sympathy for their sufferings and sorrows. His heart is a fountain of compassion for those who are in distress; and this leads him to labor that he may in some way, and in all possible ways, bring them relief and comfort.

And, as the tree on the river is supplied with moisture from an unseen source, and without the showers, so the man whose heart is in communion with God never suffers a drought. When the benevolence of worldly men fails, his goes on and never fails. Men wonder that he does not get tired or grow weary or disappointed and discouraged. But no! he never does. His zeal not depending on changing influences from without, but supplied from an unseen and never-failing source – that is, God – never gives out. So he is always bearing fruit. Other men may be cold and selfish, and panics and famines may shut up their feelings of sympathy, but the man of God goes on working and bearing fruit in panics and famines, in cold and hot, in wet and dry, in plenty or in poverty, always and ever.

"The ungodly are not so." No; the ungodly greedily devour all they can get, and crave all they can't get. They want selfish pleasure no matter what sacrifice or pain it may cost others. They want the property of other people, though it leave a widow in poverty and orphans in want. They want honor and promotion and fame, if it be built on the downfall of their neighbors and fellows. They want the passing animal pleasure of licentiousness, if it blight the life and ruin the soul of an innocent being and turn a happy home into a very hell of anguish. Self! Self! Self! always and ever! and if there be some semblance of benevolence, it is for the higher selfishness of getting the honor that men bestow on charity, or to appease an angry and tormenting conscience, that lashes them with fury for their misdeeds done in secret.

"The ungodly are like the chaff." They have no stability, no steadfastness, no fixed purpose or plan in life – nothing to tie to; and so they are the victims of circumstances and changes and moods and tempers, and are driven hither and thither by every passing breeze.

How I do pity the poor man who does not know or care what he is living for, and just pursues every day what happens to take his mind for that day.

And because the ungodly are not steadfast and fixed in their devotion to God, neither shall they be able to stand in the judgment.

Then, there is a judgment coming, is there? Oh, yes! All these things that men are doing are not done and then put away forever and forgotten. No! no! no! they are all to be brought into review again and exposed before God and all men assembled in judgment. All the midnight meanness you have done will then be brought to light. Where were you last night? What were you doing?

How would you like for me to tell right here before all this crowd all the mean and filthy things you have done in the last week and kept them hidden from father, mother, wife, children and every other mortal except the accomplices of your guilt and shame? Ah! you could not stand; no, you could not stand.

Then, how do you expect to stand when God is reciting to you all the misdoings of all the midnights of your whole lives before your father, mother, sisters, wife, neighbors and all the world?

GOD'S LOVE FOR SINNERSROMANS V: 8

"But God commendeth His love for us in that while we were yet sinners, Christ died for us."

There are many of us who feel that we are sinners, who know it, and who do not want any proof of it; but we can't be persuaded to believe that God has any love for us or interest in us. We have gotten to be such wicked sinners that maybe our friends have forsaken us, and we can not believe that God has any feeling of tenderness for us. We are willing to admit that God loves good people, those who are obedient, and that if we were good, He would then love us; but as it is, He can not love us, and there is no reason why He should love us. And then we go back and try to call up all our sins; all the times when we rejected Christ and the truth, and we find plenty of arguments to prove that God does not love us.

But stop! You are judging the great God by yourself. You know you would not love one who would have treated you as you have treated God, and so you conclude He does not love you. You find it exceedingly hard to believe in the love of God. This is one of the sad effects of sin. It darkens our hearts and separates us far, far from God, so that when we come to feel our need of Him we have no confidence that He will accept us or help us.

Besides, by your long service of sin, you have put yourself in the power of an enemy who makes it as difficult as possible for you to believe in God's love for you.

But I come to you to-day with a declaration and assurance from God's own word, that though you have been a sinner all your life, and still feel that you are the greatest of sinners, the great God loves you with a true, deep, warm and yearning love.

The great proof of it is the life and death of Jesus Christ, His Son.

Have you read about it in the Gospel?

Ah, if you had, and had seen Him delighting to be with the poor and the outcast, eating with them, choosing them for His friends, speaking words of heavenly cheer to them, pronouncing their sins forgiven and promising them heaven, then you would be moved and attracted and convinced. And then if you had read the pathetic story of His awful sufferings and death, and had reflected that "He was wounded for our transgressions; He was bruised for our iniquities; all we like sheep have gone astray, and the Lord hath laid on Him the iniquity of us all," then hope would begin to dawn in your breast, and faith in His love would not be so difficult. But you have neglected to read and reflect about it, and so I am come to bring the glad tidings to you where you are, and to beg you to believe it for your own sake.

And now, here are some of the ways God has taken to tell you of His love: Psalm ciii., 13; Isaiah xlix., 15; Luke xi., 13; Luke xviii., 13, 14; Luke xv., 7, 10; Prodigal Son; Luke vii., 36 to end.

"I came not to call the righteous but sinners to repentance."

Why does God, in so many ways, express His love for sinners?

Because He wants to touch their hearts and melt them by tenderness.

A father whose son had gone away to California, and was a gambler in San Francisco, sent him word by a friend: "Your father loves you still." And it made him ashamed; it broke his heart; he repented, returned home and was saved.

So God sends me to-day to say to you: "Your Father loves you still." Will you not believe it and come to Him for safety? He will not abuse you for your sins; He will save you from your sins, and make you as happy as you were when you were little children at your mother's knee.

You know it is true that parents are more troubled about a wandering boy, and take more pains with him than with the good boys, and think more about him and pray more for him, because he is in danger and must be rescued or perish. So it is with God. Because you are lost, away from Him, on the road to ruin, He sends after you and He begs you to be reconciled.

GODLINESS PROFITABLE FOR THIS LIFEI. TIMOTHY IV: 8

"But godliness is profitable unto all things having the promise of the life that now is and of that which is to come."

There are not many who think this. Nearly everybody admits that religion is a good thing to have when he is about to die and to enter upon the future life; and all men, however hardened in vice, wickedness and crime, have a sure expectation and firm intention of making some preparation for death and what may follow death. They fully intend to make amends to conscience for the violations of it, of which they have been guilty.

There are men here to-day who know that this is true of themselves, who feel that the coffin and the grave and the unknown future beyond are the most fearful of realities, and who are firmly persuaded that a day of reckoning is coming, maybe slowly, but surely, and they do mean to make peace in some way with conscience before that time draws near. And so I say all men agree that religion is good for death and what is to follow; but how it can be an advantage to one in this life, they can not see.

1. But godliness is a help to a man in making a living.

If a man is honest, industrious, faithful and conscientious, he will be in demand. Such men are always in demand; and, when they are known, can get employment and can keep employment; but a man who is a true Christian, is honest, industrious, careful, temperate, trustworthy and conscientious, because he works and lives not to please men but God. Hence, such a one is always wanted. Employers, rather than give up such men, will increase their salaries and offer them extra inducements. A Main-street merchant found he could not do without Willie Holcombe conveniently, so he raised his salary twenty dollars a month rather than lose him.

And, even if they are among strangers, and not known, yet God will turn the hearts of strangers toward them, as he turned the heart of the prison-keeper in Egypt toward Joseph. And when they have a chance to try and to show their value, their employers will not give them up.

But then if a man is in business for himself, he will get a large custom if people find out that he does business as a Christian – that is, he does not charge an unjust and exorbitant price, his goods are only what he says they are, he gives full and honest measure, his word can be trusted, he will correct mistakes and take back an article if it is found not to be good. Show people such a man and they will all want to patronize him. William Kendrick was such a man here in Louisville.

The Christian man has the promise of God that he shall be provided for – Matthew vi.: 32, 33 – while the godless man has no such assurances at all.

2. But religion keeps a man from those vices which destroy the health – as dissipation, debauchery, intemperance, etc. – and health is one of the chief elements in human happiness.

3. Religion keeps men also from those crimes which bring men into ruin and disgrace and bitter remorse.

Many a man has come to the jail or penitentiary or gallows who would have escaped it all if he had had religion to protect and shield and restrain and assist him. And many a good and happy man there is who might have been a guilty criminal and a wretched convict but for the grace of God and the lessons and blessings of true religion. He might gradually have been led off and on and on till he would have become capable of committing any crime.

I might have been a drunkard or a murderer still, if God had not changed my heart and helped me mightily and constantly by His grace.

4. But religion takes away the fear of death and the dread of the future and gives inward and constant peace – a heart happiness which poverty and disappointment and trials can not destroy. And nothing else can do this but true religion.

5. Religion can release a man from the power of those evil habits which make a man's life miserable – from acquired appetites, as drinking, opium eating, debauchery, licentiousness, swearing, gambling and even from tobacco.

6. Religion makes a good father, a good mother, a good husband, a good wife, good children, it makes the family happy, and the home bright, cheerful, joyous.

7. It makes a man a good citizen. So he can get along in peace with his neighbors and even become a peace-maker among them when they quarrel.

Thus have I tried to show you that, regardless of the future, godliness is profitable for this life. But if this were not so, if the life of a Christian were an uninterrupted experience of pains and disappointments and sorrows, yet, in view of the interests of the soul, and the possibilities of the future, and the length of eternity, it would be the highest wisdom to cheerfully accept all these and endure them to the bitter end, in order to depart out of this world with a peaceful and unaccusing conscience and a sure preparation for heaven.

O man, what will you do with eternity, eternity, if you go thither unprepared? Did you ever try to think of eternity? As John Wesley says, "If a bird were to come once in a million of years and take away one grain of the earth, when it had taken the whole earth away, that would not be eternity, nor the beginning of eternity." And it is certain that eternity is the period of the desolation and confusion and remorse and suffering of the lost.

8. But even if we had to live in misery all this life, it would be better to do it and have religion; for it alone fits us for happiness in the life to come.

Take away property, comforts, friends, family, reputation, health, but give me religion, and I shall have a passport into the kingdom of heaven and an eternity of rest and blessedness.

O then, come to Jesus Christ and have all these things and heaven beside.

PROVERBS XII: 15

"The way of transgressors is hard."

Our friend's career affords a striking example of the truth of the text. Most people do not think the text is true. But the Bible reverses nearly all of our notions about things, and when, in the light of experience and honest thought, we come to examine the Bible, we find it contains the truth on all subjects. The natural effects of a life of sin are injurious and destructive in every particular.