CanTherebeUnity
Can There Be Unity
& Other Works
by J. C. Ryle
Table of Contents
Calvary! Can There Be More Unity Among Church-Men? Christ And The Two Thieves Christ Crucified Christ in the Sick Room Christ's Invitation Christ Is All Christ's Power to Save Come Out, and Be Ye Separate Come! Conversion
Our Profession Our Souls! Peace! Be Still! Perseverance Practical Religion
- Self-Inquiry
- Self-Exertion
- Authentic Religion
- A Call to Prayer
- The Lord's Supper
- Love
- Christian Zeal
- Freedom
- Happiness
- Formalism
- The World
- Riches and Poverty
- The Best Friend
- Sickness
- The Family of God
- Our Home
- Heirs of God
- The Great Gathering
- The Great Separation
- Eternity
Calvary!
READER, You probably know that Calvary was a place close to Jerusalem, where the Lord Jesus Christ, the Son of God, was crucified. We know nothing else about Calvary beside this. I call this tract "Calvary," because I am going to speak to you about the sufferings and crucifixion of Christ. I am afraid that much ignorance prevails among people on the subject of Jesus Christ's sufferings. I suspect that many see no peculiar glory and beauty in the history of the crucifixion: on the contrary; they think it painful, humbling, and degrading. They do not see much profit in the story of Christ's death and sufferings: they rather turn from it as an unpleasant thing. Now I believe that such persons are quite wrong. I cannot agree with them. I believe it is an excellent thing for us all to be continually dwelling on the crucifixion of Christ. That is a good thing to be often reminded how Jesus was betrayed into the hands of wicked men,—
how they condemned Him with most unjust judgment,—how they spit on Him, scourged Him, beat Him, and crowned Him with thorns,—how they led Him forth as a lamb to the slaughter, without His murmuring or resisting, —how they drove the nails through His hands and feet, and set Him on Calvary between two thieves, how they pierced His side with a spear, mocked Him in His suffering, and let Him hang there naked and bleeding till He died. Of all these things, I say, it is good to be reminded. It is not for nothing that the crucifixion is described four times over in the New Testament. There are very few things that all the four writers of the Gospel describe: generally speaking, if Matthew, Mark, and Luke tell a thing in our Lord's history, John does not tell it; but there is one thing that all the four give us most fully, and that one thing is the story of the cross. This is a telling fact, and not to be overlooked. People seem to me to forget that all Christ's sufferings at Calvary were fore-ordained. They did not come on Him by chance or accident: they were all planned, counselled, and determined from all eternity; the cross was foreseen, in all the provisions of the everlasting Trinity for the salvation of sinners. In the purposes of God the cross was set up from everlasting. Not one throb of pain did Jesus feel, not one precious drop of blood did Jesus shed, which had not been appointed long ago. Infinite wisdom planned that redemption should be by the cross: infinite wisdom brought Jesus to the cross in due time. He was crucified by the determinate counsel and foreknowledge of God. People seem to me to forget that all Christ's sufferings at Calvary were necessary for man's salvation. He had to bear our sins, if ever they were to be borne at all: with His stripes alone could we be healed. This was the one payment of our debts that God would accept; this was the great sacrifice on which our eternal life depended. If Christ had not gone to the cross and suffered in our stead, the just for the unjust, there would not have been a spark of hope for us; there would have been a mighty gulf between ourselves and God, which no man ever could have passed. The cross was
necessary, in order that there might be an atonement for sin. People seem to me to forget that all Christ's sufferings were endured voluntary and of His own free will. He was under no compulsion: of His own choice He laid down His life: of His own choice He went to Calvary to finish the work He came to do. He might easily have summoned legions of angels with a word, and scattered Pilate and Herod, and all their armies, like chaff before the wind; but He was a willing sufferer: His heart was set on the salvation of sinners. He was resolved to open a fountain for all sin and uncleanness, by shedding His own blood. Reader, when I think of all this, I see nothing painful or disagreeable in the subject of Christ's crucifixion; on the contrary, I see in it wisdom and power, peace and hope, joy and gladness, comfort and consolation. The more I keep the cross in my mind's eye, the more fulness I seem to discern in it; the longer I dwell on the crucifixion in my thoughts, the more I am satisfied that there is more to he learned at Calvary than anywhere else in the world. Would I know the length and breadth of God the Father's love towards a sinful world? Where shall I see it most displayed? Shall I look at His glorious sun, shining down daily on the unthankful and evil? Shall I look at the seed time and harvest, returning in regular yearly succession? Oh, no! I can find a stronger proof of love than anything of this sort. I look at the cross of Christ: I see in it not the cause of the Father's love, but the effect. There I see that God so loved this wicked world, that He gave His only begotten Son,—gave Him to suffer and die—that whosoever believeth in Him should not perish, but have eternal life. I know that the Father loves us, because He did not withhold from us His Son, His only Son. Ah, reader, I might sometimes fancy that God the Father is too high and holy to care for such miserable, corrupt creatures as we are: but I cannot, must not, dare not think it, when I look at Christ's sufferings on Calvary.
Would I know how exceedingly sinful and abominable sin is in the sight of God? Where shall I see that most fully brought out? Shall I turn to the history of the flood, and read how sin drowned the world? Shall I go to the shore of the Dead Sea, and mark what sin brought on Sodom and Gomorrah? Shall I turn to the wandering Jews, and observe how sin has scattered them over the face of the earth? No: I can find a clearer proof still, I look at what happened on Calvary. There I see that sin is so black and damnable that nothing but the blood of God's own Son can wash it away; there I see that sin has so separated me from my holy Maker that all the angels in heaven could never have made peace between us: nothing could reconcile us, short of the death of Christ. Ah, if I listened to the wretched talk of proud men I might sometimes fancy sin was not so very sinful; but I cannot think little of sin when I look at Calvary. Would I know the fullness and completeness of the salvation God has provided for sinners? Where shall I see it most distinctly? Shall I go to the general declarations in the Bible about God's mercy? Shall I rest in the general truth that God is a God of love? Oh, no! I will look at the crucifixion at Calvary. I find no evidence like that: I find no balm for a sore conscience and a troubled heart like the sight of Jesus dying for me on the accursed tree. There I see that a full payment has been made for all my enormous debts. The curse of that law which I have broken, has come down on One who there suffered in my stead; the demands of that law are all satisfied: payment has been made for me even to the uttermost farthing. It will not be required twice over. Ah, I might sometimes imagine I was too bad to be forgiven; my own heart sometimes whispers that I am too wicked to be saved. But I know in my better moments this is all my foolish unbelief; I read an answer to my doubts in the blood shed on Calvary. I feel sure that there is a way to heaven for the very vilest of men, when I look at the cross. Would I find strong reasons for being a holy man? Whither shall I turn for them? Shall I listen to the ten commandments merely? Shall I study the examples given me in the Bible of what
grace can do? Shall I meditate on the rewards of heaven, and the punishments of hell? Is there no stronger motive still? Yes: I will look at Calvary and the crucifixion. There I see the love of Christ constraining me to live not unto myself, but unto Him: there I see that I am not my own now,—I am bought with a price: I am bound by the most solemn obligations to glorify Jesus with body and spirit, which are His. There I see that Jesus gave Himself for me, not only to redeem me from iniquity, but also to purify me, and make me one of a peculiar people, zealous of good works. He bore my sins in His own body on the tree, that I being dead unto sin should live unto righteousness. Ah, reader, there is nothing so sanctifying as a clear view of the cross of Christ! It crucifies the world unto us, and us unto the world. How can we love sin when we remember that because of our sins Jesus died? Surely none ought to be so holy as the disciples of a crucified Lord. Would I learn how to be contented and cheerful under all the cares and anxieties of life? What school shall I go to? How shall I attain this state of mind most easily? Shall I look at the sovereignty of God, the wisdom of God, the providence of God, the love of God? It is well to do so: but I have a better argument still. I will look at Calvary and the crucifixion. I feel that He who spared not His only begotten Son but delivered Him up to die for me, will surely with Him give me all things that I really need: He that endured that pain for my soul, will surely not withhold from me anything that is really good: He that has done the greater things for me, will doubtless do the lesser things also. He that gave His own blood to procure me a home, will unquestionably supply me with all that is really profitable for me by the way. Ah, reader, there is no school for learning contentment that can be compared with Calvary and the foot of the cross. Would I gather arguments for hoping that I shall never be cast away? Where shall I go to find them? Shall I look at my own graces and gifts? Shall I take comfort in my own faith and love, and penitence and zeal, and prayer? Shall I turn to my own heart, and
say, "This same heart will never be false and cold"? Oh, no! God forbid! I will look at Calvary and the crucifixion. This is my grand argument: this is my mainstay. I cannot think that He who went through such sufferings to redeem my soul, will let that soul perish after all, when it has once cast itself on Him. Oh, no! What Jesus paid for Jesus will surely keep. He paid dearly for it: He will not let it easily be lost. He died for me when I was yet a dark sinner: He will never forsake me after I have believed. Ah, reader, when Satan tempts you to doubt whether Christ's people will be kept from falling, you should tell Satan that you cannot despair when you look at the cross. And now, reader, will you marvel when I say that all Christians ought to make much of the crucifixion? Will you not rather wonder that any can hear of Christ's sufferings on Calvary and remain unmoved? I declare I know no greater proof of man's depravity than the fact that thousands of so-called Christians see nothing lovely in the cross. Well may our hearts be called stony, well may the eyes of our mind be called blind, well may our whole nature be called diseased, well may we all be called dead,—when the cross of Christ is heard of, and yet neglected. Surely we may take up the words of the prophet, and say, "Hear, O heavens, and be astonished, O earth: a wonderful and horrible thing is done," —Christ was crucified for sinners, and yet many Christians live as if He was never crucified at all! Reader, if you never thought much about Calvary and the crucifixion before,—I trust you will have learned something today.
Can There Be More Unity Among
Churchmen?
THE question which heads this paper is a very hard one to answer, and I scarcely know how to handle it without giving some offence. Scylla is on my right hand, and Charybdis on my left. On the one
hand I am afraid of being too narrow, and on the other I am afraid of being too broad. Inshort, I feel I am entering a path where I cannot walk without treading on somebody's feet, and fingering a knot which perhaps will never be untied. If I come in collision with any cherished opinions, I ask my readers to bear with me, and give me a patient hearing. One thing I premise at the outset, and a candid statement on the point may save trouble. I mean to stick closely to my subject. I am not going to handle the grand topic of unity among all true believers. What I have in view is more unity among zealous and pious Churchmen of different schools of thought. Let it then be understood that I shall say nothing about unity with Nonconformists. That is not the question of this paper, and I purposely leave it alone today. It is unity among Churchmen—unity in our own camp. Let me add furthermore, that I shall waste no words on the idea of unity with those within our pale, who disclaim all sympathy with Protestantism, who vilify the Reformers, and openly avow their Romish proclivities. We all know that there are many such men among us. That they are often zealous religionists I willingly admit, but that they are genuine Churchmen I flatly deny. I want no unity with such men, unless they will give up their peculiar views. So long as they hold their present opinions, they are in the wrong place inside the Church of England. Our Church no doubt is very comprehensive. In our mother's house are "many mansions." But she certainly cannot accommodate at one time the Archbishop of Canterbury and the Pope of Rome. Nor yet shall I waste words on the idea of unity with those unhappy men within our pale, who declare plainly that they wish to do away with all Creeds and Articles, and to make a vague "earnestness" a substitute for faith and sound doctrine. I find no place for unity with such men, however clever and amiable, simply because I know not where to find them. You cannot build on a fog or a quicksand. A house must have a foundation, and a Church must have a creed. The
Church, whose peace and well-being I wish to promote today, is not a mere creedless Pantheon, but a body which has a distinct, welldefined, Scriptural theology,— a body which can point to its Articles and Liturgy and say, "Si quorris fidem, circumspice." Unity purchased at the expense of creeds and doctrines is a miserable, cold, worthless unity. I, for one, want none of it. The unity whose possibilities I desire to consider, and whose increase I want to promote, is unity among "pious and zealous Churchmen,"— Churchmen who, while they occupy different standpoints, are honestly agreed on certain common fundamental principles. They love the Church of England; they love her Articles; they love her Prayer-book. They labour for her prosperity. They do not want her to be un-Protestantized. They do not want her to give up her Confession of Faith. On these points they are at one. There are hundreds of such men, I am persuaded, at this moment in each of the four great schools of thought,—High, Broad, Evangelical, and No-Party-men,— Godly men, Christ-loving men, converted men, holy men, gifted men, hard-working men, men who have a common belief in the Trinity, the Atonement, and the Inspiration of Scripture; men reading the same Bible and using the same Liturgy,—and yet men sadly estranged and separated from one another. And the one subject to which I propose to confine myself is this: "Can a greater degree of unity be obtained among Churchmen?" Perfect unity, I admit at once, it is vain to expect, and I do not pretend to speak of it. It is eminently an age of free and independent thought. We shall never have perfect unity till we are in heaven. But can we attain more unity than we have now, while we are on earth? I shall open the whole question with two general remarks. The subject before us is a very painful one. We are brought face to face with a melancholy evidence of the fall of man, and its effect on reason and intellect, as well as on heart and will. We see the broad fact that hundreds of Christian men, speaking the same language, members of the same Church, subscribing to the same Articles, believing the same Creeds, reading the same Bible, using the same
Prayer-book, are divided into at least four distinct schools of thought, and appear utterly unable to agree. Each school contains scores of learned, gifted, hard-headed, hard-working men. There is no monopoly of these things now in any quarter of the Church, whatever there may have been formerly. And yet we stand aloof from each other, disunited, suspicious, mistrustful, and apparently incapable of arriving at a common understanding. What a lamentable spectacle it is! I pity the man who does not mourn over it, and long to discover some "irenicon," or means of bringing us together. The millennium has evidently not begun yet. We do not yet see eye to eye. The subject, moreover, is a very delicate and difficult one. In treating it I feel like one handling Sevres china, and I dread making a slip and doing harm. Between a narrow spirit and a spirit of compromise it is very hard to avoid mistakes. An excessive zeal for pure doctrine is apt to make us illiberal and uncharitable. An excessive love of unity is apt to blunt our spiritual discernment, until we sacrifice God's truth on the altar of peace. I hope I shall not err in either direction. Whether I shall succeed in hitting the golden mean remains to be proved. Now the utmost I can hope to do with such a subject as this,—so painful, so important, so delicate, and so difficult,—is to offer a few suggestions for the private consideration of my readers. Some of them may appear at first sight weak, trivial, and small. Calm reflection, I trust, will show that they are not so. Great reformations are seldom effected "per salturn." The "bit by bit" reformer in the long run is the most useful man. By repeated little bites the mouse gnawed the cable through. Some of my suggestions may appear crude, visionary, and impracticable, and yet some master-hand may shape these rude materials into an excellent work. Such as they are, I will proceed to lay five suggestions before all into whose hands this volume may fall, and I will ask them, like the Speaker of the House of Commons approaching the throne at the opening of a new Parliament, to put the best construction on what I say.
I. My first suggestion is this. If we went to obtain more unity among Churchmen, we must cultivate the habit of recognizing the grace of God and love to Christ, wherever that grace and love are to be found. Admission of this principle lies at the root of my whole subject. That real saving grace in the heart is perfectly compatible with much error in the head, is a matter of fact which no well-informed Christian can ever think of denying. It is a phenomenon which it is hard to explain thoroughly. To what length of false doctrine a man may go and yet be a true child of God, and to what height of orthodoxy a man may attain and yet be inwardly unconverted, are two of the deepest practical mysteries in theology. But the proofs that a Christian may be very wrong in doctrine while thoroughly right in heart, are clear, plain, and unmistakeable. I need not weary my readers with evidence upon a point with which most students of the Bible are familiar. Think of the instance of the apostles before our Lord's crucifixion. Who can fail to see that their knowledge was most imperfect, and their views of Christ's atonement very obscure. Yet they were all good men.—Consider the case of Apollos in the Acts. Here was a man who was "fervent in spirit, and spake and taught diligently the things of the Lord." But he only knew the baptism of John, and needed to be taught the way of God more perfectly. Yet he was a good man. There is many an Apollos, I believe, in England.—Look at Martin Luther, and the whole company of his fellow-labourers in Germany. They all held stoutly the unscriptural doctrine of Consubstantiation. Yet they were good men. —Examine the history of our own English Reformers. How dim and indistinct were their perceptions of the Lord's Supper in the days of Henry the Eighth! Yet they were good men.—Ponder well, above all, the records of the Church of Rome. Remember the names of such men as Ferus, Jansenius, Pascal, and Quesnel. They erred on many points, no doubt; yet who will dare to say they were not good men? He that wants to see this point well worked out by a master mind,
should study Hooker's first sermon. Facts such as these demand very serious consideration. They teach a lesson which must not be overlooked. They show us that many Churchmen with whom we now disagree may be real Christians, in spite of all their errors. Their hearts may be right in the sight of God, though their heads are very wrong. However erroneous we may consider their views, we must charitably hope that they are in the way of life and travelling toward heaven, and shall be "saved by the grace of God, even as ourselves." However much we may believe they mar their own usefulness by their imperfect statement of truth, we must not rashly pronounce them godless and graceless, lest we be found condemning those whom God has received. To speak plainly, it never will do to brand people as unconverted heretics, and children of wrath, because they differ from us about the effect of the Sacraments, and the precise nature of inspiration. Firmly as we may cling to our own views of such subjects, we must carefully remember that it is possible to hold the Head and stand on the rock, under a great cloud of error. The whole state of things may puzzle us. It may puzzle us to understand how some of our brethren can reconcile the hymns they sing with the unsatisfactory sermons they preach. It may puzzle us to understand how men can read the Bible, and pray, and love Christ, and live holy lives, and yet remain in such darkness about the truth. Above all, it may puzzle us to understand how men holding such strange and unsound views can be in the way to heaven, and stand at last at Christ's right hand. Still, for all this, we must steadily school ourselves to hold the principle that this state of things is possible, however inexplicable, and that it is part of the mysterious economy of grace. What good will the admission of this principle do to the cause of unity? someone will ask. I answer unhesitatingly, Much every way! It will teach us the habit of respecting many Churchmen of other schools of thought, even while we disagree with them. How can we
refuse to respect men who are washed in the Saviour's blood, heirs of the same kingdom, travellers in the same road, servants of the same Master, though we may think them terribly mistaken? How can we refuse to respect those whom we admit we shall meet in heaven, and dwell with for evermore? Thank God, there will be no imperfect knowledge there! As good old Berridge said, "God washes all our hearts on earth, and in heaven He will also wash our brains." Surely to have arrived at this stage of feeling is an immense gain. It is not unity itself, I freely grant; but it is one step towards it. To have learned to respect our brethren while we differ from them, and to admit that they may be servants of Christ in spite of much obscure and unsound doctrine, is a long day's march in a right direction. In such an intricate and difficult question as this, it is a great thing to get firm hold of a right principle. And, whatever some may please to think, I maintain that the admitted hope of a common heaven at last is a uniting principle, and must insensibly tend to draw men together. II. My second suggestion is this. If we would obtain more unity among Churchmen, we must cultivate the habit of speaking charitably and courteously of those who disagree with us. I desire to touch this point gently and cautiously. It is debatable ground at any time, and I am not sure that I am a very fit person to give an opinion about it. Some may think that I am not quite the man to be "censor morum" in this matter, and may remind me of the Scriptural proverb, "Physician, heal thyself." Well, I believe I have been an offender in my time, and in the heat of speaking in a controversial age, I have doubtless said sharper and hotter things than I ought to have said,— things for which in calmer moments I have been sorry. I hope, as I grow older, I grow wiser. This, at any rate, is my present deliberate conviction,—that nothing so disunites and divides Churchmen and Churchmen, as the use of uncivil and discourteous language.
Let no one mistake my meaning. To strong and plain language in condemning what we disapprove, I see no objection. It is often the truest charity to speak out, and call things, and even persons, on fit occasions, by their right descriptive names. In a dull, sleepy world, it is positively necessary sometimes to speak strongly and sharply, like the first lieutenant in a ship when a man is overboard, in order to get men's attention. Our Lord Jesus Christ Himself spoke of Herod as "that fox." St. Paul told Ananias, the high priest, that he was a "whited wall;" and called Elymas the sorcerer "a child of the devil, and an enemy of all righteousness;" and applied to the Cretans the old proverb, "Always liars, evil beasts, slow bellies." It is evident, therefore, that strong language is not always wrong. But we must carefully distinguish between phraseology that is strong, and phraseology that is violent, offensive, and abusive. It is possible to speak very strongly, and yet to be dignified, courteous, and gentlemanlike. But it is surely desirable to avoid expressions which are stinging, irritating, vexatious, and opprobrious. It is written, "There is that speaketh like the piercings of a sword." We should never scold, nor rail, nor revile. If we want more unity, we should never forget this. There is nothing like giving instances and examples, when handling a topic like this. When a hard name is sweepingly and ruthlessly applied to a whole school of Churchmen, which only belongs in reality to a few individuals,—when all Evangelical Churchmen are held up to scorn as Zwinglians,—when all Ritualists are called Jesuits and liars,—when all Broad Churchmen are called Neologians,—when all who hold baptismal regeneration are called Papists, when sweeping language of this kind is indiscriminately used, without remembering St. Jude's advice, "Of some have compassion, making a difference,"—in my judgment it does great harm. It drives many to an immense distance from our own camp, and creates breaches which perhaps are never healed. I must plainly say that in this one point I think many of the
Reformers greatly erred. They often used terribly hard words in speaking of their adversaries. In this matter let us not be their successors. Unhappily they have been too often imitated. Wesley and Toplady last century wrote positive rubbish about one another, and scolded like Billingsgate fishwomen of a day long past. Let us take care we do not let their mantle fall on us. A good cause need not be supported by violent language, and it is a sign of weakness when men resort to it. It never ought to be said that when a man becomes a decided theologian, he often forgets to be a courteous gentleman. It was one of Coleridge's best sayings, that "the Christian ought to be the highest style of gentleman." I admit it is very hard to draw the right line. There must needs be controversy, and it is very difficult to conduct it in loving and courteous language. "The tongue is a world of iniquity." Of one thing, however, I am very sure,—the more lovingly we conduct it,—the more likely are we to win opponents to our views. Of course we wish no man to be always complimentary, flattering, smooth-tongued, and carrying butter and honey everywhere in a lordly dish. But we do need to remind ourselves that the Holy Ghost says, "Grievous words stir up anger." Few men were more faithful to Christ's truth, and more firm in opposing error, than our honoured Fathers, Bickersteth, Haldane Stewart, and Marsh. Yet few made fewer enemies and more friends. And why? Because they were eminently men of courtesy, charity, and love. People will stand almost anything without taking offence, if they are convinced that you love them. A day is coming when a word spoken in love will outweigh folios of controversial divinity. The words of Matthew Henry to a young minister are weighty and wise: "Be not censorious. Widen not your differences. Judge charitably of all. Praise that which is good, and make the best of what you dislike. Let us be offensive to none, but obliging to all." (Life, p. 297.) None feel more deeply than I do, that it is much more easy to preach
all this than to practise it. The love of saying smart things, of having the last word, and of saying all that can be said, is a terrible snare to poor human nature. Well says Charles Bridges: "There is a selfpleasing sarcastic spirit, which would rather lose a friend than miss making a clever stroke." (Bridges on Proverbs, vol. i. p. 291.) But of no principle in my paper do I feel more confident that it is true than this,—that as a general rule, courtesy in language is a great help to unity. III. My third suggestion is this. If we would obtain more unity among Churchmen, we must cultivate accurate acquaintance with the real opinions and phraseology of other schools. The point is one of no mean importance. Ignorance, I firmly believe, —pure ignorance of one another's doctrinal sentiments,—is one great cause of the dissensions among Churchmen. Few Churchmen thoroughly comprehend any views excepting those of their own school. Their conceptions of the views of other schools are often picked up second-hand, and no more like reality than bad caricatures. Just as Nero is said to have clothed the early Christians in the skins of beasts, and then to have baited them with dogs, so we are all apt to attribute to our opponents all manner of strange and monstrous opinions, and then to denounce them as heretics. No wonder there is so little unity among Churchmen, when they understand each other so imperfectly. The extent of this ignorance is something marvellous and appalling. I frankly own that it is only within the last few years that I have realized its length and breadth and depth and height. On the one hand, how many High Churchmen have the most absurd conceptions of what is held and taught by an Evangelical clergyman? They imagine he is a kind of disorderly, wild person, who alters the Prayer-book at discretion,—who dislikes baptism,—despises the Lord's Supper,—admires dirty churches,—cares for nothing but
preaching,—makes light of the prayers,—prefers Dissenters to Churchmen,—hates Bishops,—disapproves of good works,—and does not see much beauty in the Church of England. Ludicrous as this picture may appear, I am afraid it is a correct account of what many High Churchmen think! I often think that they know no more about the true type of an Evangelical Churchman than a native of Timbuctoo knows about skating and ice-creams, or an Esquimaux knows about grapes, peaches, and nectarines. On the other hand (for I wish to mete out equal justice), how many Evangelical Churchmen have the most crude and inaccurate ideas about the amount of sound doctrine held by High Churchmen! They fancy that every man who does not pronounce their shibboleths and speak their language must be a Papist. They are frightened out of their wits at the idea of any one holding "baptismal regeneration" and the "real presence," and imagine it impossible he can be a right man.—Yet they forget there are two senses of the word "regeneration" among divines, a high and a low sense, and that some good men, like Bishop Hopkins, have held that all baptized people are ecclesiastically, though not all spiritually, regenerate. They forget that there are two meanings attached to the phrase "real presence," and that many teach a real spiritual presence of Christ in the Lord's Supper, who indignantly repudiate the idea of a corporal, local, material presence in the bread and wine. The late Archbishop Longley said, in his last charge, "The real presence in one sense is the doctrine of the Church of England;"—but he carefully added, "as to a presence elsewhere than in the heart of a believer the Church of England is silent." I do not, for my own part, endorse Bishop Hopkins or Dr. Longley. I dislike the expression "real presence," as inseparably connected with Popery and liable to misconstruction. I do not the least understand any "regeneration" except a moral and spiritual one, and can see no warrant for it in Scripture. I only contend that we must make fair allowance for men using the words we use in a very different sense from that in which we use them. If we want more unity, we must not make men offenders for a word.
How this vast cloud of ignorance is to be removed, I do not pretend to say. Most of it, no doubt, arises from want of reading and study. It certainly is not a reading age, except for reading newspapers and periodicals. Only one of all the schools of Churchmen can support a quarterly review. Even the monthly organs languish, and receive very scanty patronage. Many Churchmen work round and round, like a horse in a mill, talking with nobody but those who agree with them, reading nothing but the Record, Rock, English Churchman, Guardian, or Church Times, or reading nothing at all! In such a state of things it is no marvel if we misunderstand one another and are estranged. I can only express my own deliberate conviction, that a little more patient study of the books and writings of other schools would open all our eyes and do us good. We should find that some of our controversies were only logomachies, or strifes about words. We should discover the wisdom of that golden maxim in all theological discussions,— "First define your terms." We should find that, under the surface of much diverse and varying phraseology, there is more substantial agreement among many Churchmen than we suppose. In short, we should discover that accurate knowledge is one great help to more unity. IV. My fourth suggestion is this. If we want to obtain more unity among Churchmen, we should cultivate opportunities of meeting men of other schools on neutral ground. Prejudice, or unreasoning dislike of others, is probably one of the most mischievous causes of division in the present day. Nothing is more common than to find one Churchman disliking another and speaking against him, without ever having seen his face, heard his voice, or read one line of his writings! To dispel prejudices, the best plan is to get men together, and let them look at each other face to face. They say in the City, that when they want a business matter pushed they seek an interview, and that one interview will do more
than a score of letters. I can quite believe it. I suspect if some of us could have a quiet walk or spend a quiet evening in company of some Churchman we now dislike, we should be surprised when we got up next morning to find what a different feeling we had about him. We should say, "I like that man, though I do not agree with him." Great is the power of the face, the manner, the voice, and the eye. Seeing is believing. How we are to get opportunities of meeting men of other schools on neutral ground is a point of detail on which every one must judge for himself. But I may be allowed to say that to my mind here lies one use of Congresses and Diocesan Conferences, and one reason why we should attend them. They enable men of different schools to see one another; and if they do nothing else, they help to rub off corners and lessen prejudices. I will not dwell on this topic, because it is one on which some do not agree with me. I do not particularly like Congresses. I never expect them to do very much for the Church, or to add much to our stock of knowledge. I have attended them purely as a matter of duty. I have advised others to attend them for the same reason. But one good thing, I am convinced, they do. They help Churchmen to understand one another, and in this way they are useful. Whether those who go to Congresses take much harm by going I do not know. Personally I am not conscious of having imbibed any poison, or caught any theological disease. But whether good is done to the cause of unity by our going, I feel no doubt at all. I believe some High Churchmen and Broad Churchmen have discovered for the first time that Evangelical Churchmen read and think, and are not always "unlearned and ignorant men." They have discovered that they love the Church of England from their standpoint as much as any, and that they are not dissenting wolves in sheep's clothing. They have discovered, not least, that they can talk civilly and courteously and considerately, and that they are not all unmannerly, rude, Johnsonian bears. And all this has come from meeting them face to
face on neutral ground. Surely it did good. I will not dwell further on this point. I will only repeat my firm conviction, that if Churchmen would strive to meet one another on neutral ground more often than they do, it would be a vast help towards more unity. V. My fifth suggestion is this. If we would obtain more unity with Churchmen of other schools of thought, we must cooperate with them whenever we can. I feel here that I am about to tread on very tender ground, and to handle a question which admits of much being said on both sides. I cannot hope that what I am going to say will be satisfactory to everybody. But I must be allowed to say what I think. I hold it then to be a plain duty to co-operate with Churchmen of other schools, whenever we are able to do so heartily and honestly. To talk of unity when you can do nothing together, seems foolish and unreasonable. Nevertheless, it is vain to conceal from ourselves that there are limits in this matter. Co-operation with those you differ from is possible up to a certain point. But there is a point at which you must stop, and co-operation seems impossible. Co-operation for objects of a temporal or semi-temporal kind is clearly a possibility. For the relief of poverty and distress,—for general aid to sufferers from war, pestilence, or famine,—for supporting the maintenance of a Scriptural system of education against a secular system—or maintaining the union of Church and State,—for helping forward the cause of temperance and purity,—for resisting the progress of infidelity,—for promoting measures of Church reform,—for all these ends I see no reason why "zealous and pious Churchmen" of all schools should not heartily work together. I go farther. I think they ought to work together. It would smooth down many asperities, narrow breaches, heal wounds, and induce a kind and genial feeling between men. Nothing so unites as real work.
I should be ashamed of myself if I would not help to launch a lifeboat to rescue shipwrecked sailors, or to work a fire-engine when lives were in peril, because I did not like my fellow-helpers. And I should be ashamed if I refused to assist works of mercy, charity, patriotism, or philanthropy, unless on condition that all who cooperated with me were Churchmen of my own school of thought. Hitherto I can go, and I should think it a plain duty to go so far. But co-operation for direct spiritual work, for teaching saving religion, for direct dealing with souls, appears to me a rather different matter. Here, I must honestly say, co-operation with Churchmen who differ from you seems open to some objections. It may be my dulness and stupidity that at present I am unable to see the answer to these objections. But it is my deliberate conviction that if High, Broad, and Low Churchmen are sincere, outspoken, hearty, and earnest in their several views, it is not easy for them to work smoothly and comfortably together in direct dealings with souls. Can they often preach in one another's pulpits with comfort and profit? That is the best and most practical way of putting the subject. A young, enthusiastic, and unreflecting mind may fancy that they can. I answer, on the contrary, that, as things are at present, they cannot continuously and for any length of time, though they may occasionally. Let us just think. What decided High Churchman would like a decided Evangelical to occupy his pulpit and pour out his soul about regeneration?—And, vice versa, what Evangelical clergyman would like a High Churchman to address his congregation, and say all he thought about the sacraments? And where is the preacher, in such a case, whatever might be his desire for unity, who would not feel himself chained, and fettered, and muzzled, and hampered, an unable to speak freely and fully, for fear of giving offence? It is hard enough to preach effectively at any time; but to do it with a mind clogged and cramped is almost impossible. And where is the English congregation that would not feel perplexed and annoyed by hearing conflicting doctrines and arguments to which it was entirely unaccustomed? It is very easy for shallow thinkers, and writers in the
daily press, to sneer at the divisions of the English clergy as "divisions trifles," and to ask us why we cannot all unite in trying to "evangelize" the neglected populations of our large towns? With such men the model incumbent is the man who would have had Dean Stanley, Dean M'Neile and Dean Hook preaching in his church three Sundays successively, merely because they were all "earnest" men! With such men an eloquent sermon is an eloquent sermon, and they do not seem to think it matters one jot what doctrine it contains!— But what do such men mean when they talk of evangelizing? What do they suppose an evangelizer ought to say and teach? Why, here is precisely the whole question on which "schools of thought" are diametrically opposed to one another! What one calls evangelizing, another does not. What one would think wholesome milk, another would think rank poison. It is a sorrowful conclusion, but I know not how to avoid it, as things are at present. Co-operation of schools for direct spiritual work at home seems to be extremely difficult, if not impossible. It may come some time, but the Church is not ripe for it yet. Bishops may sigh for it, and newspaper writers may talk glibly of it as the easiest thing in the world; but it is not easy. If preachers of different schools, following each other in one pulpit, were to throw heart and soul into their sermons, the result would be a Babel of confusion,—a diminution, not an increase of unity,—quarrelling and not harmony,—strife and not peace. If we love unity and want more of it, I suspect that at present in direct spiritual work each school of Churchmen must be content to work on alone, and will do most good by working on alone. The acids and alkalis must be kept separate, lest there be effervescences and explosions, and a general blow up. Better days may be in store for us, but they have not come yet. Some excellent but impractical men, I observe, are very anxious that the various "schools of thought" should co-operate in the work of Foreign Missions. "Surely," they say, "you might all agree to work together about the poor heathen." A beautiful theory, no doubt! A very pleasing vision! But I take leave to say that the idea is utterly chimerical and unpractical, and the thing is impossible. It looks very fair at a distance, and sounds very grand in charges and platform
speeches. But when you begin to look coolly at it, you find it will not work. How are missions to the heathen to be carried on unless the managing Committees are agreed about the men they ought to send out, and the doctrines those men are to preach? Where is the likelihood of a Board of Missions consisting of High, Low, and Broad Churchmen agreeing harmoniously about points like these? Is it likely that men who cannot agree about curates will agree about missionaries? Can we imagine such a Board getting over its difficulty by resolving to ask no questions of its missionaries, and to send out anybody and everybody who is an "earnest" man? The very idea is monstrous. If there is any minister who must have distinct views of doctrine, it is the missionary. The whole scheme, in my judgment, is preposterous and unworkable. The difficulties of missionary work under any conditions are immense, as all who give their attention to it know well. But I can imagine no scheme so sure to fail as the scheme of uniting all "schools of thought" in a kind of joint-stock Board to carry it on. The certain consequence would be either a helpless feebleness or a scandalous quarrelling, and the whole result a disastrous breakdown of the movement. Co-operation in missions, whatever some may think, is, in my humble judgment, an impossibility. There is no wiser course, if we love peace, than to let each "school" work on in its own way. The subject is a very humbling one, I grant; but it is useless to ignore facts. Facts are stubborn things; and I trust we are not so wedded to any favourite theory as to dismiss any facts that overthrow it with the sweeping remark, "So much the worse for the facts." The theory of exhibiting the unity of all zealous Churchmen by general and universal co-operation is a beautiful one, no doubt; but it is useless to struggle after impossibilities. There is a gradient beyond which no locomotive engine will work or draw a load; its wheels turn round on the rails, and the train comes to a standstill. We must remember this in our zeal for unity among Churchmen. We must strive to cooperate with one another where we can; but we must not attempt to
do it when we cannot, lest we damage our cause. My suggestions are now ended. Of course, I know not what Churchmen of other schools than my own may think of them. I can only speak from an Evangelical point of view. But it is my firm impression that attention to these five suggestions would produce a much greater amount of unity in the Church of England than there is now. It may be that my ideas are Utopian, and that I am aiming at more than it is right to expect in an evil world, "lying in the wicked one." It may be that God allows these divisions among us, in order to try our patience, make us humble, and teach us to long for Christ's second advent. The apostles Paul and Barnabas could not agree, and parted company. Luther and Zwingle could not agree about the Lord's Supper. Ridley and Hooper could not agree about vestments. Even the English refugees in Queen Mary's days on the Continent, could not agree at the time of the troubles of Frankfort. It may be that nothing will bring Churchmen nearer together except fiery persecution, just as the fire welds iron bars which will never unite when cold. It may be that God is about to break us up altogether, and to prove the failure of all creature machinery. All these things may be. In the meantime, I pray that we may all do what we can to promote more unity among Churchmen. Let us "contend earnestly for the faith," and value truth far more than peace. But let us never forget the text, "If it be possible, as much as lieth in you, live peaceably with all men "(Romans 12:18). I shall now conclude my paper with two words of caution. They are, I venture to think, cautions for the times. (1) For one thing, let us all take care that we do not underrate the importance of unity because of the apparent difficulty of obtaining it. This would indeed be a fatal mistake. I consider that the subject is of PRESSING IMPORTANCE. Want of unity is one great cause of weakness in the Church of England. It weakens our influence generally with our fellow-countrymen. Our internal disunion is the stock argument against vital unity among the masses. If we were
more at one, the world would be more disposed to believe.—It weakens us in the House of Commons. Liberationists parade our divisions before the world, and talk of us as "a house divided against itself."—It weakens us in the country. Thousands of laymen who are unable to look below the surface of things, are thoroughly perplexed, and cannot understand what it all means.—It weakens us among the rising generation of young men. Scores of them are kept out of the ministry entirely by the existence of such distinct parties amongst us. They see zeal and earnestness side by side with division, and are so puzzled and perplexed by the sight that they turn away to some other profession, instead of taking orders. And all this goes on at a period in the world's history when closed ranks and united counsels are more than ever needed in the Church of England. Popery and infidelity are combining for another violent assault on Christ's Gospel, and here we are divided and estranged from one another! Common sense points out that this is a most dangerous state of things. Our want of unity is an evil that imperatively demands attention. I never felt more convinced than I do now, that the very existence of our Church in a few years may depend on our obtaining more unity among Churchmen. If disestablishment comes (and come it will, many say), the Church of England will infallibly go to pieces, unless the great schools of thought can get together and understand one another more than they do now. "A house divided against itself cannot stand." A self-governing Church, unchecked by the State, with free and future synodical action, divided as much as ours is now, would most certainly split into sections and perish. To avoid such a consummation as this, for the sake of the world, for the sake of our children, for the sake of our beloved country, in the interest of Christ's truth, and to prevent the triumph of Popery, Churchmen ought to strain every nerve, deny themselves much, and make every sacrifice except principle. While we have a little breathing time and a little peace, let us see if we cannot make up our breaches, and build up some of the gaps in
our walls. Why should the Assyrian come, and find us hopelessly divided among ourselves? Why should the Roman army approach our walls, and find us wasting our strength in internal contests, like the Jews at Jerusalem, when Titus besieged them? Were Churchmen more united, we might defy our worst enemies. Shoulder to shoulder, like the "thin red line "at Balaclava, which defeated the Russians,— back to back, fighting front and rear at once, like the Forty-Second at Quatre Bras,—we might hope to withstand Pope and Infidel and Liberationist, all combined, and be more than conquerors. But going on as we do now, disunited and divided, and ready to say lazily, "It cannot be helped," we are weak, and ready to fall. "Divide et impera" isa maxim well known to the devil. "The Romans will come and take away our place and nation "(John 11:48). (2) For another thing, let us take care that the want of unity among Churchmen does not tempt us to be content with a negative creed, under the miserable idea that we cannot tell who is right, and that we wish to belong to no party. I address this caution especially to my younger brethren in the ministry, and I do beseech them, with all my heart and soul and mind and strength, to beware of tumbling into the wretched pitfall of having no decided opinions at all. From being a tame, colourless, timid, hesitating teacher, afraid of anything positive, with no more theological backbone than a jelly-fish, may the Lord deliver you! Pray do not be party-spirited; do not shrink from holding distinct doctrinal views, from the cowardly fear of being called a "party man." Do not flatter yourself that you cannot help being undecided, and that it is not your fault if you cannot make up your mind about truth. Have you really used all appointed means? Are you sure you have read your New Testament, with special prayer for the teaching of the Holy Spirit about controverted things? Have you studied your Articles and Creeds, and the history of the English Reformation? Lay to heart these questions. Deal fairly and honestly with your soul. Believe me, you will never be useful and happy unless you are decided in your views of truth. Usefulness is impossible if you are a
prey to habitual indecision. Men will not believe what you say, unless they see by matter and manner that you have made up your own mind. Happiness is equally impossible. Nothing is more miserable than to live in a constant state of mental suspense. Oh, stand not still because Churchmen are divided! For your own soul's sake, and for the good of others, dare to be decided, and make up your mind. To each and all who read this paper, I say in conclusion, let us long for unity, pray for unity, work for unity, make many sacrifices for unity with all pious and zealous genuine Churchmen, by whatever name they may be called. But never let our thirst for unity tempt us to desert, to compromise, to hold back, to water down, to shrink from proclaiming, the distinctive doctrines of Christ's Gospel. The more faithful we are to them, the more good men of other schools will respect us, even while they disagree with our views. Trimmers and compromisers are never respected, and carry no weight with them. John Bunyan's "Mr. Anything" in the "Holy War" was kicked by both sides. Boldness and honesty are always respected, and especially when they are combined with courtesy and love. Then let us strive so to live, so to preach, so to work, and so to love, that if other Churchmen cannot see with our eyes, they may at any rate respect us. Above all, let us never forget to pray in the words of our Liturgy, that "all who profess and call themselves Churchmen, as well as Christians, may hold the faith in the unity of the Spirit, in the bond of peace, and in righteousness of life." Prayer for unity is prayer according to the mind of Christ.
Christ And The Two Thieves
"And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing
thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds but this man hath done nothing amiss."And he said unto Jesus, Lord, remember me when thou comest into thy kingdom."And Jesus said unto him, Verify I say unto thee, To-day shalt thou be with me in Paradise." Luke 23:39-43
READER, you know these verses, I suppose. It would be strange indeed if you did not. Few passages in the New Testament are more familiar to men's ears. And it is right and good that these verses should be well known. They have comforted many troubled minds. They have brought peace to many uneasy consciences. They have been a healing balm to many wounded hearts. They have been a medicine to many sin-sick souls. They have smoothed down not a few dying pillows. Wherever the Gospel of Christ is preached, they will always be honoured, loved, and had in remembrance. Reader, I wish to speak to you about these verses. Listen to me while I try to unfold the leading lessons which they are meant to teach. I cannot see the state of your heart before God, but I can see truths in this passage which no man can ever know too well.
÷ I. First of all, you are meant to learn from these verses, Christ's power and willingness to save sinners. This is the main doctrine to be gathered from the history of the penitent thief. It teaches you that which ought to be music in the ears of all who hear it,—it teaches you that Jesus Christ is mighty to save. I ask you if any man's case could look more hopeless and desperate than that of this penitent thief once did?
He was a wicked man,—a malefactor,—a thief, if not a murderer. We know this, for such only were crucified. He was suffering a just punishment for breaking the laws. And as he had lived wicked, so he seemed determined to die wicked,—for when he first was crucified, he railed on our Lord. And he was a dying man. He hung there, nailed to a cross, from which he was never to come down alive. He had no longer power to stir hand or foot. His hours were numbered. The grave was ready for him. There was but a step between him and death. If ever there was a soul hovering on the brink of hell, it was the soul of this thief. If ever there was a case that seemed lost, gone, and past recovery, it was his. If ever there was a child of Adam whom the devil made sure of as his own, it was this man. But see now what happened. He ceased to rail and blaspheme, as he had done at the first. He began to speak in another manner altogether. He turned to our blessed Lord in prayer. He prayed Jesus to "remember him when He came into His kingdom." He asked that his soul might be cared for, his sins pardoned, and himself thought of in another world. Truly this was a won-derful change. And then mark what kind of answer he received. Some would have said he was too wicked a man to be saved. But it was not so. Some would have fancied it was too late: the door was shut, and there was no room for mercy. But it proved not too late at all. The Lord Jesus returned him an immediate answer,—spoke kindly to him,—assured him he should be with Him that day in Paradise: pardoned him completely,—cleansed him thoroughly from his sins,—received him graciously,—justified him freely,—raised him from the gates of hell,— gave him a title to glory. Of all the multitude of saved souls, none ever received so glorious an assurance of his own salvation, as did this penitent thief. Go over the whole list, from Genesis to Revelation, and you will find none who had such words spoken to
them as these: "Today shalt thou be with Me in Paradise." Reader, the Lord Jesus never gave so complete a proof of His power and will to save, as He did upon this occasion. In the day when He seemed most weak, He showed that He was a strong deliverer. In the hour when His body was racked with pain, He showed that he could feel tenderly for others. At the time when He Himself was dying, He conferred on a sinner eternal life. Now, have I not a right to say, Christ is able to save to the uttermost all them that come unto God by Him? Behold the proof of it. If ever sinner was too far gone to be saved, it was this thief. Yet he was plucked as a brand from the fire. Have I not a right to say, Christ will receive any poor sinner who comes to Him with the prayer of faith, and cast out none? Behold the proof of it. If ever there was one that seemed too bad to be received, this was the man. Yet the door of mercy was wide open even for him. Have I not a right to say, by grace ye may be saved through faith, not of works: fear not, only believe? Behold the proof of it. This thief was never baptized. He belonged to no visible Church. He never received the Lord's Supper. He never did any work for Christ. He never gave money to Christ's cause. But he had faith, and so he was saved. Have I not a right to say, the youngest faith will save a man's soul, if it only be true? Behold the proof of it. This man's faith was only one day old, but it led him to Christ, and preserved him from hell. Why then should any man or woman despair with such a passage as this in the Bible? Jesus is a physician who can cure hopeless cases. He can quicken dead souls, and call the things which be not as though they were. Never should any man or woman despair! Jesus is still the same now that He was eighteen hundred years ago. The keys of death and hell
are in His hand. When He opens none can shut. [1] What though your sins be more in number than the hairs of your head? What though your evil habits have grown with your growth, and strengthened with your strength? What though you have hitherto hated good, and loved evil, all the days of your life? These things are sad indeed; but there is hope, even for you. Christ can heal you. Christ can raise you from your low estate. Heaven is not shut against you. Christ is able to admit you, if you will humbly commit your soul into His hands. Reader, are your sins forgiven? If not, I set before you this day a full and free salvation. I invite you to follow the steps of the penitent thief: come to Christ, and live. I tell you that Jesus is very pitiful, and of tender mercy. I tell you He can do everything that your soul requires. Though your sins be as scarlet, He will make them white as snow; though they be red like crimson, they shall be as wool. Why should you not be saved as well as another? Come unto Christ, and live. Reader, are you a true believer? If you are, you ought to glory in Christ. Glory not in your own faith, your own feelings, your own knowledge, your own prayers, your own amendment, your own diligence. Glory in nothing but Christ. Alas, the best of us knows but little of that merciful and mighty Saviour! We do not exalt Him and glory in Him enough. Let us pray that we may see more of the fullness there is in Him. Reader, do you ever try to do good to others? If you do, remember to tell them about Christ. Tell the young, tell the poor, tell the aged, tell the ignorant, tell the sick, tell the dying,—tell them all about Christ. Tell them of His power, and tell them of His love. Tell them of His doings, and tell them of His feelings. Tell them what lie has done for the chief of sinners. Tell them what He is willing to do to the last day of time. Tell it them over and over again. Never be tired of speaking of Christ. Say to them, broadly and fully, freely and unconditionally,
unreservedly and undoubtingly, "Come unto Christ as the penitent thief did: come unto Christ, and you shall be saved."
II. The second lesson you are meant to learn from this passage is this,—if some are saved in the very hour of death, others are not. This is a truth that never ought to he passed over, and I dare not leave it unnoticed. It is a truth that stands out plainly in the sad end of the other malefactor, and is only too often forgotten. What became of the other thief who was crucified? Why did he not turn from his sin, and call upon the Lord? Why did he remain hardened and impenitent? Why was he not saved? It is useless to try to answer such questions. Let us be content to take the fact as we find it, and see what it is meant to teach us. We have no right whatever to say this thief was a worse man than his companion. There is nothing to prove it. Both plainly were wicked men. Both were receiving the due reward of their deeds. Both hung by the side of our Lord Jesus Christ. Both heard Him pray for His murderers. Both saw Rim suffer patiently. But while one repented, the other remained hardened. While one began to pray, the other went on railing. While one was converted in his last hours, the other died a bad man as he had lived. While one was taken to paradise, the other went to his own place, the place of the devil and his angels. Now these things are written for our warning. There is warning, as well as comfort in these verses, and that very solemn warning too. They tell me loudly, that though some may repent and be converted on their death-beds, it does not at all follow that all will A death-bed is not always a saving time.
They tell me loudly that two men may have the same opportunities of getting good for their souls,—may be placed in the same position, see the same things, and hear the same things; and yet only one shall take advantage of them, repent, believe, and be saved. They tell me, above all, that repentance and faith are the gifts of God, and are not in a man's own power; and that if any one flatters himself he can repent at his own time, choose his own season, seek the Lord when he pleases, and, like the penitent thief, be saved at the very last, —he may find at length he is greatly deceived. And it is good and profitable to bear this in mind. There is an immense amount of delusion in the world on this very subject. I see many allowing life to slip away, all unprepared to die. I see many allowing that they ought to repent, but always putting off their own repentance. And I believe one grand reason is, that most men suppose they can turn to God just when they like. They wrest the parable of the labourer in the vineyard, which speaks of the eleventh hour, and use it as it never was meant to be used. They dwell on the pleasant part of the verses I am now considering, and forget the rest. They talk of the thief that went to paradise, and was saved, and forget the one who died as he had lived, and was lost. [2] Reader, take heed that you do not fall into this mistake. Look at the history of men in the Bible, and see how often these notions I have been speaking of are contradicted. Mark well how many proofs there are that two men may have the same light offered them, and only one use it; and that no one has a right to take liberties with God's mercy, and presume he will be able to repent just when he likes. Look at Saul and David. They lived about the same time. They rose from the same rank in life. They were called to the same position in the world. They enjoyed the ministry of the same prophet, Samuel. They reigned the same number of years.—Yet one was saved and the other lost.
Look at Sergius Paulus and Gallio. They were both Roman Governors. They were both wise and prudent men in their generation. They both heard the apostle Paul preach. But one believed and was baptized,—the other "cared for none of these things." Look at the world around you. See what is going on continually under your eyes. Two sisters will often attend the same ministry, listen to the same truths, hear the same sermons; and yet only one shall be converted unto God, while the other remains totally unmoved. Two friends often read the same religious book. One is so moved by it, that he gives up all for Christ; the other sees nothing at all in it, and continues the same as before. Hundreds have read Doddridge's "Rise and Progress" without profit: with Wilberforce it was one of the beginnings of spiritual life. Thousands have read Wilberforce's "Practical View of Christianity," and laid it down again unaltered;—from the time Legh Richmond read it he became another man. No man has any warrant for saying, Salvation is in my own power. Reader, I do not pretend to explain these things. I only put them before you as great facts. And I ask you to consider them well. You must not misunderstand me. I do not want to discourage you. I say these things in all affection, to give you warning of danger. I do not say them to drive you back from heaven;—I say them rather to draw you on, and bring you to Christ while He can be found. I want you to beware of presumption. Do not abuse God's mercy and compassion. Do not continue in sin, I beseech you, and think you can repent, and believe, and be saved, just when you like, when you please, when you will, and when you choose. I would always set before you an open door. I would always say, "While there is life there is hope." But if you would be wise, put nothing off that concerns your soul.
I want you to beware of letting slip good thoughts and godly convictions, if you have them. Cherish them and nourish them, lest you lose them for ever. Make the most of them, lest they take to themselves wings and flee away. Have you an inclination to begin praying? Put it in practice at once. Have you an idea of beginning really to serve Christ? Set about it at once. Are you enjoying any spiritual light? See that you live up to your light. Trifle not with opportunities, lest the day come when you will want to use them, and not be able. Linger not, lest you become wise too late. You may say, perhaps, "it is never too late to repent." I answer, That is right enough, but late repentance is seldom true. And I say further, You cannot be certain if you put off repenting, you will repent at all. You may say, "Why should I be afraid?—the penitent thief was saved." I answer, That is true, but look again at the passage which tells you that the other thief was lost.
III. The third lesson you are meant to learn from these verses is this,—the Spirit always leads saved souls in one way. This is a point that deserves particular attention, and is often overlooked. Men look at the broad fact that the penitent thief was saved when he was dying, and they look no further. They do not consider the evidences this thief left behind him. They do not observe the abundant proof he gave of the work of the Spirit in his heart. And these proofs I wish to trace out. I wish to show you that the Spirit always works in one way, and that whether He converts a man in an hour, as He did the penitent thief,—or whether by slow degrees, as he does others, the steps by which He leads souls to heaven are always the same. Listen to me, reader, and I will try to make this clear to you. I want you to shake off the common notion that there is some easy royal
road to heaven from a dying bed. I want you thoroughly to understand that every saved soul goes through the same experience, and that the leading principles of the penitent thief's religion were just the same as those of the oldest saint that ever lived. See then, for one thing, how strong was the faith of this man. He called Jesus, "Lord." He declared his belief that He would have a kingdom. He believed that He was able to give him eternal life and glory, and in this belief prayed to Him. He maintained His innocence of all the charges brought against Him. "This man," said he, "hath done nothing amiss." Others perhaps may have thought the Lord innocent,—none said so openly but this poor dying man. And when did all this happen? It happened when the whole nation had denied Christ,—shouting, "Crucify Him: crucify Him. We have no king but Caesar!"—when the chief priests and Pharisees had condemned and found Him guilty of death,—when even His own disciples had forsaken Him and fled,—when He was hanging, faint, bleeding and dying on the cross, numbered with transgressors, and accounted accursed. This was the hour when the thief believed in Christ, and prayed to Him. Surely such faith was never seen since the world began. [3] The disciples had seen mighty signs and miracles. They had seen the dead raised with a word,—and lepers healed with a touch,—the blind receiving sight,—the dumb made to speak,—the lame made to walk. They had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land. They had all of them heard Him speak as no man ever spake, and hold out promises of good things yet to come. They had some of them had a foretaste of His glory in the mount of transfiguration. Doubtless their faith was the gift of God, but still they had much to help it. The dying thief saw none of the things I have mentioned. He only saw our Lord in agony, and in weakness, in suffering, and in pain. He
saw Him undergoing a dishonourable punishment; deserted, mocked, despised, blasphemed. He saw Him rejected by all the great, and wise, and noble of His own people,—His strength dried up like a potsherd, His life drawing nigh to the grave. (Psalm 22:15; 88:3) He saw no sceptre, no royal crown, no outward dominion, no glory, no majesty, no power, no signs of might. And yet the dying thief believed, and looked forward to Christ's kingdom. Reader, would you know if you have the Spirit? Then mark the question I put to you this day.—Where is your faith in Christ? See, for another thing, what a right sense of sin the thief had. He says to his companion, "We receive the due reward of our deeds." He acknowledges his own ungodliness, and the justice of his punishment. He makes no attempt to justify himself, or excuse his wickedness. He speaks like a man humbled and self-abased by the remembrance of past iniquities. This is what all God's children feel. They are ready to allow they are poor hell-deserving sinners. They can say with their hearts, as well as with their lips, "We have left undone the things that we ought to have done, and we have done those things that we ought not to have done, and there is no health in us." Reader, would you know if you have the Spirit? Then mark my question.—Do you feel your sin? See, for another thing, what brotherly love the thief showed to his companion. He tried to stop his railing and blaspheming, and bring him to a better mind. "Dost not thou fear God," he says, "seeing thou art in the same condemnation?" There is no surer mark of grace than this. Grace shakes a man out of his selfishness, and makes him feel for the souls of others. When the Samaritan woman was converted, she left her water-pot and ran to the city, saying, "Come, see a man that told me all things that ever I did: is not this the Christ?" When Saul was converted, immediately he went to the synagogue at Damascus, and testified to his brethren of Israel, that Jesus was the
Christ. Reader, would you know if you have the Spirit? Then where is your charity and love to souls? In one word, you see in the penitent thief a finished work of the Holy Ghost. Every part of the believer's character may be traced in him. Short as his life was after conversion, he found time to leave abundant evidence that he was a child of God. His faith, his prayer, his humility, his brotherly love, are unmistakable witnesses of the reality of his repentance. He was not a penitent in name only, but in deed and in truth. Let no man therefore think, because the penitent thief was saved, that men can be saved without leaving any evidence of the Spirit's work.. Let such an one consider well what evidence this man left behind, and take care. It is mournful to hear what people sometimes say about what they call death-bed evidences. It is perfectly fearful to observe how little satisfies some persons, and how easily they can persuade themselves that their friends are gone to heaven. They will tell you when their relation is dead and gone, that "he made such a beautiful prayer one day,—or that he talked so well,—or that he was so sorry for his old ways, and intended to live so differently if he got better,—or that he craved nothing in this world,—or that he liked people to read to him, and pray with him." And because they have this to go upon, they seem to have a comfortable hope that he is saved. Christ may never have been named,—the way of salvation may never have been in the least mentioned. But it matters not; there was a little talk of religion, and so they are content. Now I have no desire to hurt the feelings of anyone who reads this paper, but I must and will speak plainly upon this subject. Once for all, let me say, that as a general rule, nothing is so
unsatisfactory as death-bed evidences. The things that men say, and the feelings they express when sick and frightened, are little to be depended on. Often, too often, they are the result of fear, and do not spring from the ground of the heart. Often, too often, they are things said by rote; caught from the lips of ministers and anxious friends, but evidently not felt. And nothing can prove all this more clearly, than the well-known fact, that the great majority of persons who make promises of amendment on a sick-bed, if they recover, go back to sin and the world. When a man has lived a life of thoughtlessness and folly, I want something more than a few fair words and good wishes to satisfy me about his soul, when he comes to his death-bed. It is not enough for me that he will let me read the Bible to him, and pray by his bedside; that he says, "he has not thought so much as he ought of religion, and he thinks he should be a different man if he got better." All this does not content me,—it does not make me feel happy about his state. It is very well as far as it goes, but it is not conversion. It is very well in its way, but it is not faith in Christ. Until I see conversion, and faith in Christ, I cannot and dare not feel satisfied. Others may feel satisfied if they please, and after their friend's death say, they hope he is gone to heaven. For my part I would rather hold my tongue, and say nothing. I would be content with the least measure of repentance and faith in a dying man, even though it be no bigger than a grain of mustard seed; but to be content with anything less than repentance and faith, seems to me next door to infidelity. Reader, what kind of evidence do you mean to leave behind as to the state of your soul? Take example by the penitent thief, and you will do well. When we have carried you to your narrow bed, let us not have to hunt up stray words, and scraps of religion, in order to make out that you were a true believer. Let us not have to say in a hesitating way one to another, "I trust he is happy: he talked so nicely one day, and he seemed so pleased with a chapter in the Bible on another
occasion, and he liked such a person, who is a good man." Let us be able to speak decidedly as to your condition. Let us have some standing proof of your penitence, your faith, and your holiness, that none shall be able for a moment to question your state. Depend on it, without this, those you leave behind can feel no solid comfort about your soul. We may use the form of religion at your burial, and express charitable hopes. We may meet you at the church-yard gate, and say, "Blessed are the dead that die in the Lord." But this will not alter your condition. If you die without conversion to God,—without repentance,—and without faith, your funeral will only be the funeral of a lost soul.
IV. You are meant, in the next place, to learn from these verses, that believers in Christ when they die, are with the Lord. This you may gather from our Lord's words to the penitent thief: "This day shalt thou be with Me in paradise." And you have an expression very like it in the Epistle to the Philippians, where Paul says he has a desire to "depart and be with Christ." (Philippians 1:23) I shall say but little on this subject. I would simply lay it before you, for your own private meditations. To my own mind it is very full of comfort and peace. Believers after death are "with Christ." That answers many a difficult question, which otherwise might puzzle man's busy, restless mind. The abode of dead saints, their joys, their feelings, their happiness, all seems met by this simple expression,—they are with Christ. I cannot enter into full explanations about the state of departed believers. It is a high and deep subject, such as man's mind can neither grasp nor fathom. I know their happiness falls short of what it will be when their bodies are raised again, and Jesus returns to
earth. Yet I know also they enjoy a blessed rest,—a rest from labour, —a rest from sorrow,—a rest from pain,—and a rest from sin. But it does not follow because I cannot explain these things, that I am not persuaded they are far happier than they ever were on earth. I see their happiness in this very passage, "They are with Christ," and when I see that I see enough. If the sheep are with the Shepherd,—if the members are with the Head,—if the children of Christ's family are with Him who loved them and carried them all the days of their pilgrimage on earth, all must be well, all must be right. I cannot describe what kind of place paradise is, but I ask no brighter view of it than this,—that Christ is there. [4] All other things in the picture which imagination draws of paradise, are nothing in comparison of this. How He is there, and in what way He is there, I know not. Let me only see Christ in paradise when my eyes close in death, and that suffices me. Well does the Psalmist say, "In Thy presence is fullness of joy." It was a true saying of a dying girl, when her mother tried to comfort her by describing what paradise would be: "There," she said to the child, "there you will have no pains, and no sickness; there you will see your brothers and sisters, who have gone before you, and will be always happy." "Ah, mother," was the reply, "but there is one thing better than all, and that is, Christ will be there!" Reader, it may be you do not think much about your soul. It may be you know little of Christ as your Saviour, and have never tasted by experience that He is precious. And yet perhaps you hope to go to paradise when you die. Surely this passage is one that should make you think. Paradise is a place where Christ is. Then can it be a place that you would enjoy? Reader, it may be you are a believer, and yet tremble at the thought of the grave. It seems cold and dreary. You feel as if all before you
was dark, and gloomy, and comfortless. Fear not, but be encouraged by this text. You are going to paradise, and Christ will be there. V. The last thing you are meant to learn from these verses is this,—the eternal portion of every man's soul is close to him. "Today," says our Lord to the penitent thief, "to-day shalt thou be with Me in paradise." He names no distant period,—He does not talk of his entering into a state of happiness as a thing "far away." He speaks of to-day: "this very day, in which thou art hanging on the cross." Reader, how near that seems! How awfully near that word brings our everlasting dwelling-place. Happiness or misery,—sorrow or joy,— the presence of Christ, or the company of devils,—all are close to us. "There is but a step," says David, "between me and death." There is but a step, we may say, between ourselves and either paradise or hell. We none of us realize this as we ought to do. It is high time to shake off the dreamy state of mind in which we live on this matter. We are apt to talk and think, even about believers, as if death was a long journey,—as if the dying saint had embarked on a long voyage. It is all wrong, very wrong. Their harbour and their home is close by, and they have entered it. Some of us know by bitter experience, what a long and weary time it is between the death of those we love, and the hour when we bury them out of our sight. Such weeks are the slowest, saddest, heaviest weeks in all our lives. But, blessed be God, the souls of departed saints are free from the very moment their last breath is drawn. While we are weeping, and the coffin preparing, and the mourning being provided, and the last painful arrangement being made, the spirits of our beloved ones are enjoying the presence of Christ. They are freed for ever from the burden of the flesh. They are "where the wicked cease from troubling, and the weary are at rest."
Reader, the day that believers die they are in paradise. Their battle is fought;—their strife is over. They have passed through that gloomy valley we must one day tread;—they have gone over that dark river we must one day cross. They have drank that last bitter cup which sin has mingled for man. They have reached that place where sorrow and sighing are no more. Surely we should not wish them back again. We should not weep for them, but for ourselves. We are warring still, but they are at peace. We are labouring, but they are at rest. We are watching, but they are sleeping. We are wearing our spiritual armour, but they have for ever put it off. We are still at sea, but they are safe in harbour. We have tears, but they have joys. We are strangers and pilgrims, but as for them they are at home. Surely, better are the dead in Christ than the living. Surely, the very hour the poor saint dies, he is at once higher and happier than the highest upon earth. [5] I fear there is a vast amount of delusion on this point. I fear that many, who are not Roman Catholics, and profess not to believe purgatory, have, notwithstanding, some strange ideas in their minds about the immediate consequences of death. I fear that many have a sort of vague notion that there is some interval or space of time between death and their eternal state. They fancy they shall go through a kind of purifying change, and that though they die unfit for heaven, they shall yet be found meet for it after all. But it will not stand. There is no change after death. There is no conversion in the grave. There is no new heart given after the last breath is drawn. The very day we go, we launch for ever. The day we go from this world, we begin an eternal condition. From that day there is no spiritual alteration,—no spiritual change. As we die, so we shall receive after death. As the tree falls so it must lie. Reader, if you are an unconverted man, this ought to make you think. Do you know you are close to hell? This very day you might
die, and if you died out of Christ, you would open your eyes in hell, and in torment. Reader, if you are a true Christian, you are far nearer heaven than you think. This very day, if the Lord should take you, you would find yourself in paradise. The good land of promise is near to you. The eyes that you closed in weakness and pain, would open at once on a glorious rest, such as my tongue cannot describe. And now let me say a few words in conclusion, and I have done. This tract may fall into the hands of some humble-hearted and contrite sinner.—Are you that man? Then here is encouragement for you. Sec what the penitent thief did, and do likewise. See how he prayed,—see how he called on the Lord Jesus Christ,—see what an answer of peace he obtained. Brother or sister, why should not you do the same? Why should not you also be saved? This tract may fall into the hands of some proud and presumptuous man of the world,—Are you that man? Then take warning. See how the impenitent thief died as he had lived, and beware lest you come to a like end. Oh, erring brother or sister, be not too confident, lest you die in your sins! Seek the Lord while He may be found. Turn you, turn: why will you die? This tract may fall into the hands of some professing believer in Christ.—Are you such an one? Then take the penitent thief's religion as a measure by which to prove your own. See that you know something of true repentance and saving faith, of real humility and fervent charity. Brother or sister, do not be satisfied with the world's standard of Christianity. Be of one mind with the penitent thief, and you will be wise. This tract may fall into the hands of someone who is mourning over departed believers.—Are you such an one? Then take comfort from this Scripture. See how your beloved ones are in the best of hands. They cannot be better off. They never were so well in their lives as
they are now. They are with Jesus, whom their souls loved on earth. Oh, cease from your selfish mourning! Rejoice rather that they are freed from trouble, and have entered into rest. And this tract may fall into the hands of some aged servant of Christ. —Are you such an one? Then see from these verses how near you are to home. A few more days of labour and sorrow, and the King of kings shall send for you; and in a moment your warfare shall be at end, and all shall be peace.
Christ Crucified
READER, There is no doctrine in Christianity so important as the doctrine of Christ crucified. There is none which the devil tries so hard to destroy. There is none which it is so needful for our own peace to understand. By "Christ crucified," I mean the doctrine that Christ suffered death on the cross to make atonement for our sins,—that by His death He made a full, perfect, and complete satisfaction to God for the ungodly,—and that through the merits of that death all who believe in Him are forgiven all their sins, however many and great, entirely, and for ever. About this blessed doctrine let me say a few words. The doctrine of Christ crucified is the grand peculiarity of the Christian religion. Other religions have laws and moral precepts, forms and ceremonies, rewards and punishments; but other religions cannot tell us of a dying Saviour: they cannot show us the cross. This is the crown and glory of the Gospel; this is that special comfort
which belongs to it alone. Miserable indeed is that religious teaching which calls itself Christian, and yet contains nothing of the cross. A man who teaches in this way might as well profess to explain the solar system, and yet tell his hearers nothing about the sun. The doctrine of Christ crucified is the strength of a minister. I for one would not be without it for all the world. I should feel like a soldier without arms, like an artist without his pencil, like a pilot without his compass, like a labourer without his tools. Let others, if they will, preach the law and morality; let others hold forth the terrors of hell, and the joys of heaven; let others dwell on the sacraments and the Church: give me the cross of Christ. This is the only lever which has ever turned the world upside down hitherto, and made men forsake their sins: and if this will not, nothing will. A man may begin preaching with a perfect knowledge of Latin, Greek, and Hebrew; but he will do little or no good among his hearers unless he knows something of the cross. Never was there a minister who did much for the conversion of souls who did not dwell much on Christ crucified. Luther, Rutherford, Whitfield, M'Cheyne, were all most eminently preachers of the cross. This is the preaching that the Holy Ghost delights to bless: He loves to honour those who honour the cross. The doctrine of Christ crucified is the secret of all missionary success. Nothing but this has ever moved the hearts of the heathen. Just according as this has been lifted up missions have prospered. This is the weapon that has won victories over hearts of every kind, in every quarter of the globe: Greenlanders, Africans, South Sea Islanders, Hindoos, and Chinese, all have alike felt its power. Just as that huge iron tube which crosses the Menai Straits is more affected and bent by half an hour's sunshine than by all the dead weight that can be placed in it, so in like manner the hearts of savages have melted before the cross, when every other argument seemed to move them no more than stones. "Brethren," said a North American Indian after his conversion, "I have been a heathen. I know how heathens think. Once a preacher came and began to explain to us that there
was a God; but we told him to return to the place from whence he came. Another preacher came and told us not to lie, nor steal, nor drink; but we did not heed him. At last another came into my hut one day, and said, 'I am come to you in the name of the Lord of heaven and earth. He sends to let you know that He will make you happy, and deliver you from misery. For this end He became a man, gave His life a ransom, and shed His blood for sinners. I could not forget his words. I told them to the other Indians, and an awakening begun among us. I say, therefore, preach the sufferings and death of Christ, our Saviour, if you wish your words to gain entrance among the heathen." Never indeed did the devil triumph so thoroughly as when he persuaded the Jesuit missionaries in China to keep back the story of the cross! The doctrine of Christ crucified is the foundation of a Church's prosperity. No Church will ever be honoured in which Christ crucified is not continually lifted up. Nothing whatever can make up for the want of the cross. Without it all things may be done decently and in order; without it there may be splendid ceremonies, beautiful music, gorgeous churches, learned ministers, crowded communion tables, huge collections for the poor; but without the cross no good will be done. Dark hearts will not be enlightened, proud hearts will not be humbled, mourning hearts will not be comforted, fainting hearts will not be cheered. Sermons about the catholic church and an apostolic ministry, sermons about baptism and the Lord's supper, sermons about unity and schism, sermons about fasts and communion, sermons about fathers and saints,—such sermons will never make up for the absence of sermons about the cross of Christ. They may amuse some, they will feed none. A gorgeous banqueting room, and splendid gold plate on the table, will never make up to a hungry man for the want of food. Christ crucified is God's grand ordinance for doing good to men. Whenever a Church keeps back Christ crucified, or puts anything whatever in that foremost place which Christ crucified should always have, from that moment a Church ceases to be useful. Without Christ crucified
in her pulpits, a Church is little better than a cumberer of the ground, a dead carcass, a well without water, a barren fig-tree, a sleeping watchman, a silent trumpet, a dumb witness, an ambassador without terms of peace, a messenger without tidings, a lighthouse without fire, a stumbling-block to weak believers, a comfort to infidels, a hotbed for formalism, a joy to the devil, and an offence to God. The doctrine of Christ crucified is the grand centre of union among true Christians. Our outward differences are many without doubt: one man is an Episcopalian, another is a Presbyterian; one is an Independent, another a Baptist; one is a Calvinist, another an Arminian; one is a Lutheran, another a Plymouth Brother; one is a friend to Establishments, another a friend to the Voluntary system; one is a friend to Liturgies, another a friend to extempore prayer: but after all, what shall we hear about most of these differences in heaven? Nothing, most probably: nothing at all. Does a man really and sincerely glory in the cross of Christ? That is the grand question. If he does, he is my brother: we are travelling in the same road; we are journeying towards a home where Christ is all, and everything outward in religion will be forgotten. But if he does not glory in the cross of Christ, I cannot feel comfort about him. Union on outward points only is union only for time: union about the cross is union for eternity. Error on outward points is only a skindeep disease: error about the cross is disease at the heart. Union about outward points is a mere man-made union: union about the cross of Christ can only be produced by the Holy Ghost. Reader, I know not what you think of all this. I feel as if the half of what I desire to tell you about Christ crucified were left untold. But I do hope that I have given you something to think about. Listen to me now for a few moments, while I say something to apply the whole subject to your conscience. Are you living in any kind of sin? Are you following the course of this world, and neglecting your soul?
Hear! I beseech you, what I say to you this day: "Behold the cross of Christ." See there how Jesus loved you! See there what Jesus suffered to prepare for you a way of salvation! Yes: careless men and women, for you that blood was shed! for you those hands and feet were pierced with nails! for you that body hung in agony on the cross! You are they whom Jesus loved, and for whom He died! Surely that love ought to melt you: surely the thought of the cross should draw you to repentance. Oh, that it might be so this very day! Oh, that you would come at once to that Saviour who died for you and is willing to save! Come and cry to Him with the prayer of faith, and I know that He will listen. Come and lay hold upon the cross, and I know that He will not cast you out. Come and believe on Him who died on the cross, and this very day you shall have eternal life. Are you inquiring the way toward heaven? Are you seeking salvation, but doubtful whether you can find it? Are you desiring to have an interest in Christ, but doubting whether Christ will receive you? To you also I say this day, "Behold the cross of Christ." Here is encouragement if you really want it. Draw near to the Lord Jesus with boldness, for nothing need keep you back: His arms are open to receive you; His heart is full of love towards you. He has made a way by which you may approach Him with confidence. Think of the cross. Draw near, and fear not. Are you an unlearned man? Are you desirous to get to heaven, and yet perplexed and brought to a stand-still by difficulties in the Bible that you cannot explain? To you also I say this day, "Behold the cross of Christ." Read there the Father's love and the Son's compassion. Surely they are written in great plain letters, which none can well mistake. What though you are now perplexed by the doctrine of election? What though at present you cannot reconcile your own utter corruption and your own responsibility? Look, I say, at the cross. Does not that cross tell you that Jesus is a mighty, loving, ready Saviour? Does it not make
one thing plain,—and that is that if not saved it is all your own fault? Oh, get hold of that truth, and hold it fast! Are you a distressed believer? Is your heart pressed down with sickness, tried with disappointments, overburdened with cares? To you also I say this day, "Behold the cross of Christ." Think whose hand it is that chastens you: think whose hand is measuring to you the cup of bitterness which you are now drinking. It is the hand of Him that was crucified: it is the same hand that in love to your soul was nailed to the accursed tree. Surely that thought should comfort and hearten you. Surely you should say to yourself, "A crucified Saviour will never lay upon me anything that is not good for me. There is a needs be. It must be well." Are you a dying believer? Have you gone to that bed from which something within tells you, you will never come down alive? Are you drawing near to that solemn hour when soul and body must part for a season, and you must launch into a world unknown? Oh, look steadily at the cross of Christ, and you shall be kept in peace! Fix the eyes of your mind firmly on Jesus crucified, and He shall deliver you from all your fears. Though you walk through dark places, He will be with you: He will never leave you,—never forsake you. Sit under the shadow of the cross to the very last, and its fruits shall be sweet to your taste. There is but one thing needful on a death-bed, and that is to feel one's arms around the cross. Reader, if you never heard of Christ crucified before this day, I can wish you nothing better than that you may know Him by faith, and rest on Him for salvation. If you do know Him may you know Him better every year you live, till you see Him face to face. ÷
Christ in the Sick Room
Isaiah had said— "Let them take a lump of figs, and lay it for a plaster on the boil, and he shall recover." Isaiah 38:21
Sickness, disease, decay, and death are the common lot of all mankind without exception. You have a striking proof of this in the chapter from which my text is taken. The Holy Spirit shows us a king and ruler of men, a dweller in palaces, a possessor of all that money can obtain, a good man, a holy man, a friend of God— laid low by disease, like the poorest man in the kingdom. Hear what the Holy Spirit says, "In those days Hezekiah was sick unto death." This is the old story. It is the history of every child of Adam for the last 6, 000 years—except Enoch and Elijah. It is as true of the infant who only lives a few hours, as it is true of Methuselah who lived 969 years. The story of every patriarch in the 5th chapter of Genesis concludes with the simple words "and he died." There is no discharge in this war. Sooner or later all die. There is no exemption for any rank or class or condition. High and low, rich and poor, gentle and simple, learned and unlearned, kings and their subjects, saints and sinners—all alike are liable to disease and all must submit to the king of terrors. The admirals and generals who have left behind a world-wide reputation, the statesmen who have swayed senates and made indelible marks on the history of their own time—are all carried one after another to the grave. Rich men, in spite of all their privileges, enjoy no immunity from sickness and death. No medical skill can prevent death. Our physicians and surgeons are unwearied in their efforts to find new remedies and modes of treatment. They compass sea and land in order to prevent
disease, and discover remedies, diminish pain, and lengthen life. But in spite of vaccination and quinine and chloroform, in spite of all that medicine and surgery can do—there is something which your ablest doctors find beyond their reach. When the time appointed by God comes, they cannot keep men and women alive. After all, there is nothing amazing in this. The tabernacle or tent in which our soul lives, the human body, is a most frail and complicated machine. From the sole of the foot to the crown of the head there is not a part of us which is not liable to disease. When I think of the variety of ailments which may assail our frame, I do not wonder so much that we die at last—as I do that we live so long. But whence comes this liability to sickness, disease, and death? How are we to account for it? This is a question which will arise in many minds—and it is one which ought to be answered. Perfection is the ordinary mark of all God's handiwork—perfection in the heaven above us and the earth beneath us—perfection in the movements of a planet like Jupiter—and perfection in a fly's wing or a blade of grass. Look through a telescope or microscope at anything which God created and you find nothing defective. How then can we account for the power of disease, decay, and death over the body of man? There is only one book that supplies an answer to this question. That book is the Bible. The fall of man at the beginning has brought sin into the world, and sin has brought with it the curse of sickness, suffering, and pain. These are not things which God created at the beginning. They are the consequences of man's transgression. To suppose that a perfect God could deliberately create imperfection, is a supposition too monstrous to be believed. It is man that is to blame—and not God. The countless bodily sufferings that we see are the just consequence of man's original disobedience.
Here to my mind lies one among many proofs that the Bible is given by inspiration of God. It accounts for many things which the Deist cannot explain. When I see a little infant, too young to know good from evil, convulsed with bodily pain and hovering between life and death in a weeping mother's arms, I would be utterly puzzled and confounded if I did not believe the Bible. I would ask myself, "Where is the justice and mercy of allowing such distress? Where is the wisdom and love of the Creator?" But when I turn to the Bible the mysterious problem is solved. I learn that suffering is the result of Adam's fall. That infant would not have suffered if Adam had not sinned. In the next place I ask you to learn from this chapter that sickness is not an unmixed evil. That King Hezekiah received spiritual benefit from his illness I think there can be no doubt. The beautiful and pathetic language of his "writing, " which Isaiah was inspired to record, places that beyond question. The good man saw things in his sickness which he had never seen clearly and fully in the days of health. "By these things, " he says, "men live." He might have added, "By these things men learn." I do not say that sickness always does good. Alas! We ministers know to our sorrow that it frequently does no good at all. Too often we see men and women, after recovering from a long and dangerous illness, more hardened and irreligious than they were before. Too often they return to the world, if not to Sin, with more eagerness and zest than ever; and the impressions made on their conscience in the hour of sickness are swept away like children's writing on the sand of the sea-shore when the tide flows. But I do say that sickness ought to do us good. And I do say that God sends it in order to do us good. It is a friendly letter from heaven. It is a knock at the door of conscience. It is the voice of the Savior asking to be let in. Happy is he who opens the letter and reads
it, who hears the knock and opens the door, who welcomes Christ to the sick room. Come now, and let me plead with you a little about this, and show you a few of the lessons which He by sickness would teach us. 1. Sickness is meant to make us think —to remind us that we have a soul as well as a body—an immortal soul—a soul that will live forever in happiness or in misery—and that if this soul is not saved we had better never have been born. 2. Sickness is meant to teach us that there is a world beyond the grave —and that the world we now live in is only a trainingplace for another dwelling, where there will be no decay, no sorrow, no tears, no misery, and no sin. 3. Sickness is meant to make us look at our past lives honestly, fairly, and conscientiously. Am I ready for my great change if I should not get better? Do I repent truly of my sins? Are my sins forgiven and washed away in Christ's blood? Am I prepared to meet God? 4. Sickness is meant to make us see the emptiness of the world and its utter inability to satisfy the highest and deepest needs of the soul. 5. Sickness is meant to send us to our Bibles. That blessed Book, in the days of health, is too often left on the shelf, becomes the safest place in which to put a bank-note, and is never opened from January to December. But sickness often brings it down from the shelf and throws new light on its pages. 6. Sickness is meant to make us pray. Too many, I fear, never pray at all, or they only rattle over a few hurried words morning and evening without thinking what they do. But prayer often becomes a reality when the valley of the shadow of death is in sight.
7. Sickness is meant to make us repent and break off our sins. If we will not hear the voice of mercies, God sometimes makes us "hear the rod." 8. Sickness is meant to draw us to Christ. Naturally we do not see the full value of that blessed Savior. We secretly imagine that our prayers, good deeds, and sacrament-receiving will save our souls. But when flesh begins to fail, the absolute necessity of a Redeemer, a Mediator, and an Advocate with the Father, stands out before men's eyes like fire, and makes them understand those words, "Simply to Your cross I cling, " as they never did before. Sickness has done this for many—they have found Christ in the sick room. 9. Last, but not least, sickness is meant to make us feeling and sympathizing towards others. By nature we are all far below our blessed Master's example, who had not only a hand to help all, but a heart to feel for all. None, I suspect, are so unable to sympathize as those who have never had trouble themselves—and none are so able to feel as those who have drunk most deeply the cup of pain and sorrow. Men and brethren, when your time comes to be ill, I beseech you not to forget what the illness means. Beware of fretting and murmuring and complaining, and giving way to an impatient spirit. Regard your sickness as a blessing in disguise—a good and not an evil—a friend and not an enemy. No doubt we should all prefer to learn spiritual lessons in the school of ease and not under the rod. But rest assured that God knows better than we do how to teach us. The light of the last day will show you that there was a meaning and a "need be" in all your bodily ailments. The lessons that we learn on a sick-bed, when we are shut out from the world, are often lessons which we should never learn elsewhere. Settle it down in your minds, that, however much you may dislike it sickness is not an unmixed evil. ÷
Christ's Invitation
"Come unto Me, all you who labor and are heavy laden, and I will give you rest." Matthew 11:28
The text which heads this paper is one which deserves to be written in letters of gold. Few verses of Scripture have done more good to the souls of people than this old familiar invitation of our Lord Jesus Christ. Let us examine it carefully, and see what it contains. There are four points in the text before us, to which I am going to ask attention. On each of these I have somewhat to say. First, who is the Speaker of this invitation? Secondly, to whom is this invitation addressed? Thirdly, what does the Speaker ask us to do? Lastly, what does the Speaker offer to give? I. In the first place, Who is the SPEAKER of the invitation which heads this paper? Who is it that invites so freely, and offers so largely? Who is it that says to your conscience this day, "Come—come unto Me"? We have a right to ask these questions. We live in a lying world. The earth is full of cheats, shams, deceptions, impositions and falsehoods. The value of a promissory note depends entirely on the name which is signed at the bottom. When we hear of a mighty Promiser, we have a right to say, Who is this? and what is His name? The Speaker of the invitation before you is the greatest and best friend that man has ever had. It is the Lord Jesus Christ, the eternal
Son of God. He is One who is ALMIGHTY. He is God the Father's fellow and equal. He is very God of very God. By Him were all things made. In His hand are all the treasures of wisdom and knowledge. He has all power in heaven and earth. In Him all fullness dwells. He has the keys of death and hell. He is now the appointed Mediator between God and man—He will one day be the Judge and King of all the earth. When such a One as this speaks, you may safely trust Him. What He promises He is able to perform. (Zechariah 13:7; John 1:3; Colossians 2:3, Matthew 28:18; Colossians 1:19; Revelation 1:18) He is One who is most LOVING. He loved us so that He left heaven for our sakes, and laid aside for a season the glory that He had with the Father. He loved us so that He was born of a woman for our sakes, and lived thirty-three years in this sinful world. He loved us so that He undertook to pay our mighty debt to God, and died upon the cross to make atonement for our sins. When such a One as this speaks, He deserves a hearing. When He promises a thing, you need not be afraid to trust Him. He is One who knows the heart of man most thoroughly. He took on Him a body like our own, and was made like man in all things, sin only excepted. He knows by experience what man has to go through. He has tasted poverty, and weariness, and hunger, and thirst, and pain, and temptation. He is acquainted with all our condition upon earth. He has "suffered Himself being tempted." When such a One as this makes an offer, He makes it with perfect wisdom. He knows exactly what you and I need. (Hebrews 2:18) He is the One who never breaks His word. He always fulfills His promises. He never fails to do what He undertakes. He never disappoints the soul that trusts Him. Mighty as He is, there is one thing which He cannot do—it is impossible for Him to lie. (Hebrews 6:18) When such a One as this makes a promise, you need not doubt that He will stand to it. You may depend with confidence on His
word. You have now heard who sends the invitation which is before you today. It is the Lord Jesus Christ. Give Him the credit due to His name. Grant Him a full and impartial bearing. Believe that a promise from His mouth deserves your best attention. See that you refuse not Him who speaks. It is written, "See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven." (Hebrews 12:25) II. I will now show you, in the second place, to whom the invitation before you is addressed The Lord Jesus Christ addresses "all who labor and are heavy-laden." The expression is deeply comforting and instructive. It is wide, sweeping, and comprehensive. It describes the case of millions in every part of the world. Where are the laboring and heavy-laden? They are everywhere. They are a multitude that man can scarcely number; they are to be found in every climate, and in every country under the sun. They live in Europe, in Asia, in Africa, and in America. They dwell by the banks of the Seine, as well as the banks of the Thames—by the banks of the Mississippi as well as the banks of the Niger. They abound under republics as well as under monarchies—under liberal governments as well as under despotism. Everywhere you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen." To what class do the laboring and heavy laden belong? They belong to every class—there is no exception. They are to be found among masters as well as among servants—among rich as well as among poor—among kings as well as among subjects—among learned as well as among ignorant people. In every class you will find trouble,
care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen." How shall we explain this? What is the cause of the state of things which I have just tried to describe? Did God create man at the beginning to be unhappy? Most certainly not. Are human governments to blame because people are not happy? At most to a very slight extent. The fault lies far too deep to be reached by human laws. There is another cause, a cause which many unhappily refuse to see. THAT CAUSE IS SIN. Sin and departure from God, are the true reasons why people are everywhere laboring and heavy-laden. Sin is the universal disease which infects the whole earth. Sin brought in thorns and thistles at the beginning, and obliged man to earn his bread by the sweat of his brow. Sin is the reason why the "whole creation groans and travails in pain, " and the "foundations of the earth are out of course." (Romans 8:22; Psalm 82:5) Sin is the cause of all the burdens which now press down mankind. Most people know it not, and weary themselves in vain to explain the state of things around them. But sin is the great root and foundation of all sorrow, whatever proud man may think. How much people ought to hate sin! Are you one of those who are laboring and heavy-laden? I think it very likely that you are. I am firmly persuaded that there are thousands of men and women in the world who are inwardly uncomfortable, and yet will not confess it. They feel a burden on their hearts, which they would gladly get rid of; and yet they do not know the way. They have a conviction that all is not right in their inward man, which they never tell to anyone. Husbands do not tell it to their wives, and wives do not tell it to their husbands; children do not tell it to their parents, and friends do not tell it to their friends. But the inward burden lies heavily on many hearts! There is far more unhappiness than the world sees. Disguise it as some will, there are multitudes uncomfortable because they know they are not prepared
to meet God. And you, who are reading this volume, perhaps are one. If any reader of this paper is "laboring and heavy-laden, " you are the very person to whom the Lord Jesus Christ sends an invitation this day. If you have an aching heart, and a sore conscience—if you want rest for a weary soul, and know not where to find it—if you want peace for a guilty heart, and are at a loss which way to turn—you are the man, you are the woman, to whom Jesus speaks today. There is hope for you. I bring you good tidings. "Come unto Me, " says the Lord Jesus, "and I will give you rest." You may tell me this invitation cannot be meant for you, because you are not good enough to be invited by Christ. I answer, that Jesus does not speak to the good—but to the "laboring and heavy-laden." Do you know anything of this feeling? Then you are one to whom He speaks. You may tell me that the invitation cannot be meant for you, because you are a sinner, and know nothing about religion. I answer, that it matters nothing what you are, or what you have been. Do you at this moment feel "laboring and heavy-laden"? Then you are one to whom Jesus speaks. You may tell me that you cannot think the invitation is meant for you, because you are not yet converted, and have not got a new heart. I answer, that Christ's invitation is not addressed to the converted— but to the "laboring and heavy-laden." Is this what you feel? Is there any burden on your heart? Then you are one of those to whom Christ speaks. You may tell me that you have no right to accept this invitation, because you do not know that you are one of God's elect. I answer, that you have no right to put words in Christ's mouth, which He has not used. He does not say, "Come unto Me, all you that are elect." He addresses all the "laboring and heavy-laden ones, " without any exception. Are you one of them? Is there weight within on your soul?
This is the only question you have to decide. If you are, you are one of those to whom Christ speaks. If you are one of the "laboring and heavy-laden" ones, once more I entreat you not to refuse the invitation which I bring you today. Do not forsake your own mercies. The harbor of refuge is freely before you—do not turn away from it. The best of friends holds out His hand to you—let not pride, or self-righteousness, or fear of man's ridicule, make you reject His offered love. Take Him at His word. Say to Him, "Lord Jesus Christ, I am one of those whom Your invitation suits—I am laboring and heavy-laden. Lord, what will You have me to do?" III. I will now show you, in the third place, what the Lord Jesus Christ asks you to do Three words make up the sum and substance of the invitation which He sends you today. If you are "laboring and heavy-laden, " Jesus says, "Come unto Me." There is a grand simplicity about the three words now before you. Short and plain as the sentence seems, it contains a mine of deep truth and solid comfort. Weigh it—look at it—consider it—ponder it well. I believe that it is one half of saving Christianity to understand what Jesus means, when He says, "Come unto Me." Mark well, that the Lord Jesus does not bid the laboring and heavyladen "go and work." Those words would carry no comfort to heavy consciences—it would be like requiring labor from an exhausted man. No—He bids them "Come!" He does not say, "Pay Me what you owe." That demand would drive a broken heart into despair—it would be like claiming a debt from a ruined bankrupt. No—He says, "Come!" He does not say, "Stand still and wait." That command would only be a mockery—it would be like promising to give medicine at the end of a week to one at the point of death." No—He says, "Come!"Today—at once—without any delay, "Come unto Me."
But, after all, what is meant by coming to Christ? It is an expression often used—but often misunderstood. Beware that you make no mistake at this point. Here unhappily, thousands turn aside out of the right course, and miss the truth. Beware that you do not make shipwreck at the very mouth of the harbor. (a) Take notice, that coming to Christ means something more than coming to church and chapel. You may fill your place regularly at a place of worship, and attend all outward means of grace, and yet not be saved. All this is not coming to Christ. (b) Take notice, that coming to Christ is something more than coming to the Lord's Table. You may be a regular member and communicant; you may never be missing in the lists of those who eat that bread and drink that wine, which the Lord commanded to be received, and yet you may never be saved. All this is not coming to Christ. (c) Take notice that coming to Christ is something more than coming to ministers. You may be a constant hearer of some popular preacher, and a zealous partisan of all his opinions, and yet never be saved. All this is not coming to Christ. (d) Take notice, once more, that coming to Christ is something more than coming to the possession of head-knowledge about Him. You may know the whole system of evangelical doctrine, and be able to talk, argue, and dispute on every jot of it, and yet never be saved. All this is not coming to Christ. Coming to Christ is coming to Him with the heart by simple FAITH. Believing on Christ is coming to Him, and coming to Christ is believing on Him. It is that act of the soul which takes place when a man, feeling his own sins, and despairing of all other hope, commits himself to Christ for salvation, ventures on Him, trusts Him, and casts himself wholly on Him. When a man turns to Christ empty that
he may be filled, sick that he may be healed, hungry that he may be satisfied, thirsty that he may be refreshed, needy that he may be enriched, dying that he may have life, lost that he may be saved, guilty that he may be pardoned, sin-defiled that he may be cleansed, confessing that Christ alone can supply his need—then he comes to Christ. When he uses Christ as the Jews used the city of refuge, as the starving Egyptians used Joseph, as the dying Israelites used the brazen serpent—then he comes to Christ. It is the empty soul's venture on a full Savior. It is the drowning man's grasp on the hand held out to help him. It is the sick man's reception of a healing medicine. This, and nothing more than this, is coming to Christ. Let every reader of this paper accept at this point a word of caution. Beware of mistakes as to this matter of coming to Christ. Do not stop short in any half-way house. Do not allow the devil and the world to cheat you out of eternal life. Do not suppose that you will ever get any good from Christ, unless you go straight, direct, thoroughly, and entirely to Christ Himself. Trust not in a little outward formality; do not content yourself with a regular use of outward means. A lantern is an excellent help in a dark night—but it is not home. Means of grace are useful aids—but they are not Christ. Oh, no! Press onward, forward, upward, until you have had personal, heart-felt dealings with Christ Himself. Beware of mistakes as to the manner of coming to Christ. Dismiss from your mind forever all idea of worthiness, merit, and fitness in yourself. Throw away all notions of goodness, righteousness, and personal deservings. Think not that you can bring anything to recommend you, or to make you deserving of Christ's notice. You must come to Him as a poor, guilty, undeserving sinner, or you cannot come at all. "But to him who doesn't work, but believes in Him who justifies the ungodly, his faith is accounted for righteousness." (Romans 4:5) It is the peculiar mark of the faith that justifies and saves, that it brings to Christ nothing but an empty hand.
Last—but not least, let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel; he is not a half-angelic being, in whom is no weakness, or blemish, or infirmity—he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M'Cheyne? What were they all—but sinners who knew and felt their sins, and trusted only in Christ? What were they—but people who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived—in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required. The invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind —that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted that one is before you today. Jesus Christ is saying, "Come—come unto Me." IV. I will now show you, in the last place, what the Lord Jesus Christ promises to give He does not ask the "laboring and heavy-laden" to come to Him for nothing. He holds out gracious inducements—He allures them by sweet offers. "Come unto Me, " He says, "and I will give you rest." Rest is a pleasant thing. Few are the men and women in this weary world who do not know the sweetness of it. The man who has been laboring hard with his hands all the week, working in iron, or brass, or stone, or wood, or clay—digging, lifting, hammering, cutting—he knows the comfort of going home on Saturday night, and having one
day of rest. The man who has been toiling hard with his head all day —writing, copying, calculating, composing, scheming, planning—he knows the comfort of laying aside his papers, and having a little rest. Yes! rest is a pleasant thing. And rest is one of the principal offers which the Gospel makes to man. "Come to me, " says the world, "and I will give you riches and pleasure." "Come with me, " says the devil, "and I will give you greatness, power, and wisdom." "Come unto Me, " says the Lord Jesus Christ, " and I will give you rest." But what is the nature of that rest which the Lord Jesus promises to give? It is no mere repose of body. A man may have that and yet be miserable. You may place him in a palace, and surround him with every possible comfort. You may give him money in abundance, and everything that money can buy. You may free him from all care about tomorrow's bodily needs, and take away the need of laboring for a single hour. All this you may do to a man, and yet not give him true rest. Thousands know this only too well by bitter experience. Their hearts are starving in the midst of worldly plenty. Their inward man is sick and weary, while their outward man is clothed in purple and fine linen, and fares sumptuously every day! Yes—a man may have houses, and lands, and money, and horses, and carriages, and soft beds, and good fare, and attentive servants—and yet not have true rest. The rest that Christ gives is an inward and spiritual thing. It is rest of heart, rest of conscience, rest of mind, rest of affection, rest of will. It is rest, from a comfortable sense of sins being all forgiven and guilt all put away. It is rest, from a solid hope of good things to come, laid up beyond the reach of disease, and death, and the grave. It is rest, from the well-grounded feeling, that the great business of life is settled, its great end provided for, that in time all is well done, and in eternity heaven will be our home. (a) Rest such as this the Lord Jesus gives to those who come to Him,
by showing them His own finished work on the cross, by clothing them in His own perfect righteousness, and washing them in His own precious blood. When a man begins to see that the Son of God actually died for his sins, his soul begins to taste something of inward quiet and peace. (b) Rest such as this the Lord Jesus gives to those who come to Him, by revealing Himself as their ever-living High Priest in heaven, and God reconciled to them through Him. When a man begins to see that the Son of God actually lives to intercede for him, he will begin to feel something of inward quiet and peace. (c) Rest such as this the Lord Jesus gives to those who come to Him, by implanting His Spirit in their hearts, witnessing with their spirits that they are God's children, and that old things are passed away, and all things are become new. When a man begins to feel an inward drawing towards God as a Father, and a sense of being an adopted and forgiven child, his soul begins to feel something of quiet and peace. (d) Rest such as this the Lord Jesus gives to those who come to Him, by dwelling in their hearts as King, by putting all things within in order, and giving to each faculty its place and work. When a man begins to find order in his heart in place of rebellion and confusion, his soul begins to understand something of quiet and peace. There is no true inward happiness, until the true King is on the throne. (e) Rest such as this is the privilege of all believers in Christ. Some know more of it and some less; some feel it only at distant intervals, and some feel it almost always. Few enjoy the sense of it without many a battle with unbelief, and many a conflict with fear. But all who truly come to Christ, know something of this rest. Ask them, with all their complaints and doubts, whether they would give up Christ and go back to the world. You will get only one answer. Weak as their sense of rest may be, they have got hold of something which does them good, and that something they cannot let go.
(f) Rest such as this is within reach of all who are willing to seek it and receive it. The poor man is not so poor but he may have it; the ignorant man is not so ignorant but he may know it; the sick man is not so weak and helpless but he may get hold of it. Faith, simple faith, is the one thing needful in order to possess Christ's rest. Faith in Christ is the grand secret of happiness. Neither poverty, nor ignorance, nor tribulation, nor distress can prevent men and women feeling rest of soul, if they will only come to Christ and believe. (g) Rest such as this is the possession which makes people independent of worldly changes. Banks may break, and money make itself wings and flee away. War, pestilence, and famine may break in on a land, and the foundations of the earth be out of course. Health and vigor may depart, and the body be crushed down by loathsome disease. Death may cut down wife, and children, and friends, until he who once enjoyed them stands entirely alone. But the man who has come to Christ by faith, will still possess something which can never be taken from him. Like Paul and Silas, he will sing in prison. Like Job, bereaved of children and property, he will bless the name of the Lord. (Acts 16:25; Job 1:21) He is the truly independent man who possesses that which nothing can take away. (h) Rest such as this is the possession which makes people truly rich. It lasts; it wears; it endures. It lightens the solitary home. It smooths the dying pillow. It goes with people when they are placed in their coffins. It abides with them when they are laid in their graves. When friends can no longer help us, and money is no longer of use—when doctors can no longer relieve our pain, and nurses can no longer minister to our needs—when sense begins to fail, and eye and ear can no longer do their duty—then, even then, the "rest" which Christ gives will be shed abroad in the heart of the believer. The words "rich" and "poor" will change their meaning entirely one day. He is the only rich man who has come to Christ by faith, and from Christ has received rest. This is the rest which Christ offers to give to all
who are "laboring and heavy-laden." This is the rest for which He invites them to come to Him. This is the rest which I want you to enjoy, and to which I bring you an invitation this day. May God grant that the invitation may not be brought to you in vain! (1) Does any reader of this paper feel ignorant of the "rest" of which I have been speaking? If so, what have you got from your religion? You live in a Christian land; you profess and call yourself a Christian. You have probably attended a Christian place of worship many years. You would not like to be called an infidel or a heathen. Yet all this time what benefit have you received from your Christianity! What solid advantage have you obtained from it? For anything one can see, you might just as well have been a Turk or a Jew. Take advice this day, and resolve to possess the realities of Christianity as well as the name, and the substance as well as the form. Do not be content until you know something of the peace, and hope, and joy, and consolation which Christians enjoyed in former times. Ask yourself what is the reason that you are a stranger to the feelings which men and women experienced in the days of the Apostles. Ask yourself why you do not "rejoice in the Lord, " and feel "peace with God, " like the Romans and Philippians, to whom Paul wrote. Religious feelings, no doubt, are often deceptive; but surely the religion which produces no feelings at all is not the religion of the New Testament. The religion which gives a man no inward comfort, can never be a religion from God. Take heed to yourself. Never be satisfied until you know something of the "rest that is in Christ." (2) Does any reader of this paper desire rest of soul, and yet knows not where to turn for it? Remember this day, that there is only one place where it can be found. Governments cannot give it; education will not impart it; worldly amusements cannot supply it; money will not purchase it. It can only be found in the hand of Jesus Christ—and to His hand you must turn, if you would find peace within.
There is no royal road to rest of soul. Let that never be forgotten. There is only one way to the Father—Jesus Christ; one door into heaven—Jesus Christ; and one path to heart-peace—Jesus Christ. By that way all "laboring and heavy-laden" ones must go, whatever be their rank or condition. Kings in their palaces and paupers in the workhouse, are all on a level in this matter. All alike must come to Christ, if they feel soul-weary and athirst. All must drink of the same fountain, if they would have their thirst relieved. You may not believe what I am now writing. Time will show who is right, and who is wrong. Go on, if you will, imagining that true happiness is to be found in the good things of this world. Seek it, if you will, in reveling and banqueting, in dancing and merry-making, in races and theaters, in sports and cards. Seek it if you will, in reading and scientific pursuits, in music and painting, in politics and business. Seek it—but you will never overtake it, unless you change your plan. Real heart-rest is never to be found except in heart-union with Jesus Christ. The Princess Elizabeth, daughter of Charles I, lies buried in Newport church, in the Isle of Wight. A marble monument, erected by our gracious Queen Victoria, records in a touching way the manner of her death. She languished in Carisbrook Castle during the unhappy Commonwealth wars, a prisoner, alone, and separate from all the companions of her youth, until death set her free. She was found dead one day with her head leaning on her Bible, and the Bible open at the words, "Come unto Me, all you who labor and are heavy-laden, and I will give you rest." The monument in Newport church records this fact. It consists of a female figure reclining her head on a marble book, with the text already quoted engraved on the book. Think what a sermon in stone that monument preaches. Think, what a standing memorial it affords of the utter inability of rank and high birth to confer certain happiness! Think what a testimony it bears to the lesson before you this day—the mighty lesson that there is no true rest for anyone excepting in Christ! Happy will it be for your soul if
that lesson is never forgotten! (3) Does any reader of this paper desire to possess the rest that Christ alone can give, and yet feel afraid to seek it? I beseech you, as a friend to your soul, to cast this needless fear away. For what did Christ die on the cross, if not to save sinners? For what does He sit at the right hand of God, if not to receive and intercede for sinners? When Christ invites you so plainly, and promises so freely, why should you rob your own soul, and refuse to come to Him? Who, among all the readers of this paper, desires to be saved by Christ, and yet is not saved at present? Come, I beseech you—come to Christ without delay. Though you have been a great sinner, Come! Though you have long resisted warnings, counsels, sermons, Come! Though you have sinned against light and knowledge, against a father's advice and a mother's tears, Come! Though you have plunged into every excess of wickedness, and lived without prayer, yet Come! The door is not shut, the fountain is not yet closed. Jesus Christ invites you. It is enough that you feel laboring and heavyladen, and desire to be saved. Come! Come to Christ without delay! Come to Him by faith, and pour out your heart before Him in prayer. Tell Him the whole story of your life, and ask Him to receive you. Cry to Him as the penitent thief did, when he saw Him on the cross. Say to Him, "Lord, save me also! Lord, remember me!" Come! Come to Christ without delay! If you have never come to this point yet, you must come to it at last, if you mean to be saved. You must apply to Christ as a sinner; you must have personal dealings with the great Physician, and apply to Him for a cure. Why not do it at once? Why not this very day accept the great invitation? Once more, I repeat my exhortation. Come! Come to Christ without delay! (4) Has any reader of this paper found the rest which Christ gives? Have you tasted true peace by coming to Him and casting your soul
on Him? Then go on to the end of your days as you have begun, looking to Jesus and living on Him. Go on drawing daily full supplies of rest, peace, mercy, and grace from the great fountain of rest and peace. Remember that, if you live to the age of Methuselah, you will never be anything but a poor empty sinner, owing all you have and hope for, to Christ alone. Never be ashamed of living the life of faith in Christ. People may ridicule and mock you, and even silence you in argument; but they can never take from you the feelings which faith in Christ gives. They can never prevent you feeling, "I was weary until I found Christ—but now I have rest of conscience. I was blind—but now I see. I was dead —but I am alive again. I was lost—but I am found." Invite all around you to come to Christ. Use every lawful effort to bring father, mother, husband, wife, children, brothers, sisters, friends, relatives, companions, fellow-workmen, servants—to bring all and everyone to the knowledge of the Lord Jesus. Spare no pains. Speak to them about Christ—speak to Christ about them. Be instant in season, out of season. Say to them, as Moses did to Hobab, "Come you with us, and we will do you good." (Numbers 10:29) The more you work for the souls of others, the more blessing will you get for your own soul. Last—but not least, look forward with confidence to a better rest in a world to come. Yet a little time, and He who shall come, will come, and will not tarry. He will gather together all who have believed in Him, and take His people to a home where the wicked shall cease from troubling, and the weary shall be at perfect rest. He shall give them a glorious body, in which they shall serve Him without distraction, and praise Him without weariness. He shall wipe away tears from all faces, and make all things new. (Isaiah 25:8) There is a good time coming for all who have come to Christ and committed their souls into His keeping. They shall "remember all the way by which they have been led, " and see the wisdom of every step
in the way. They shall wonder that they ever doubted the kindness and love of their Shepherd. Above all, they shall wonder that they could live so long without Him, and that when they heard of Him they could hesitate about coming to Him. There is a pass in Scotland called Glencoe, which supplies a beautiful illustration of what heaven will be to the man who comes to Christ. The road through Glencoe carries the traveler up a long and steep ascent, with many a little winding and many a little turn in its course. But when the top of the pass is reached, a stone is seen by the wayside, with these simple words engraved on it, "Rest, and be thankful." Those words describe the feelings with which everyone who comes to Christ will at length enter heaven. The summit of the narrow way will be won. We shall cease from our weary journeying, and sit down in the kingdom of God. We shall look back over all the way of life with thankfulness, and see the perfect wisdom of every little winding and turn in the steep ascent by which we were led. We shall forget the toils of the upward journey in the glorious rest. Here in this world our sense of rest in Christ at best is feeble and partial— but, "when that which is perfect is come, then that which is in part shall be done away." (1 Corinthians 13:10) Thanks be unto God—a day is coming when believers shall rest perfectly, and be thankful.
Christ is All
"Christ is all." —Colossians 3:11
THE words of the text which heads this page are few, short, and soon spoken; but they contain great things. Like those golden sayings: "To me to live is Christ,"— "I live; yet not I, but Christ liveth in me,"— they are singularly rich and suggestive. (Philippians 1:21, Philippians 1:21; Galatians 2:20) These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls; if not, we may be sure we have yet much to learn. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. Let me try to set before my readers in what sense "Christ is all;" and let me ask them, as they read, to judge themselves honestly, that they may not make shipwreck in the judgment of the last day. I. First of all let us understand that Christ is all, in all the counsels of God concerning man. (a) There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look,—they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown. And where was Christ then?
Even then Christ was "with God, was God, and was equal with God." (John 1:1; Philippians 2:6) Even then He was the beloved Son of the Father: "Thou lovedst Me," He says, "before the foundation of the world."— "I had glory with Thee before the world began."— "I was set up from everlasting, from the beginning, or ever the earth was." (John 17:5, 24; Proverbs 8:23) Even then He was the Saviour "for ordained before the foundation of the world" (1 Peter 1:20), and believers were "chosen in Him." (Ephesians 1:4) (b) There came a time when this earth was created in its present order. Sun, moon, and stars,—sea, land, and all their inhabitants, were called into being, and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground. And where was Christ then? Hear what the Scripture says: "All things were made by Him, and without Him was not anything made that was made." (John 1:3) "By Him were all things created, that are in heaven and that are in earth." (Colossians 1:16) "And Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands." (Hebrews 1:10) "When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea his decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as one brought up with Him." (Proverbs 8:27-30) Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig-tree, the vine,—He spoke of things which He Himself had made. (c) There came a day when sin entered the world.—Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favour of God,
and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell, and everlasting ruin. And where was Christ then? In that very day He was revealed to our trembling parents, as the only hope of salvation. The very day they fell, they were told that "the seed of the woman should yet bruise the serpent's head,"—that a Saviour born of a woman should overcome the devil, and win for sinful man an entrance to eternal life. (Genesis 3:15) Christ was held up as the true light of the world, in the very day of the fall; and never has any name been made known from that day by which souls could be saved, excepting His. By Him all saved souls have entered heaven, from Adam downward; and without Him none have ever escaped hell. (d) There came a time when the world seemed sunk and buried in ignorance of God. After 4, 000 years the nations of the earth appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian, and Roman empires, had done nothing but spread superstition and idolatry. Poets, historians, philosophers, had proved that, with all their intellectual powers, they had no right knowledge of God; and that man, left to himself, was utterly corrupt. "The world, by wisdom, knew not God." (1 Corinthians 1:21) Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin. And what did Christ do then? He left the glory He had had from all eternity wits the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone: as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought
in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God's right hand, and there sat down, waiting till His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God's appointment all that concerns the salvation of souls. (e) There is a time coming when sin shall be cast out from this world. —Wickedness shall not always flourish unpunished,—Satan shall not always reign,—creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwelleth righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea. (Romans 8:22; Acts 3:21; 2 Peter 3:13; Isaiah 11:9) And where shall Christ be then? And what shall He do? Christ Himself shall be King. He shall return to this earth, and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed. (Matthew 24:30; Revelation 11:15; Psalm 2:8; Philippians 2:10, 11; Daniel 7:14) (f) There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works. (Revelation 20:13; Daniel 12:2) And where will Christ be then?
Christ Himself will be the Judge. "The Father hath committed all judgment unto the Son."— "When the Son of man shall come in His glory, then shall He sit upon the throne of His glory:—and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats."— "We must all appear before the judgment seat of Christ: that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (John 5:22. Matthew 25:32 2 Corinthians 5:10) Now if any reader of this paper thinks little of Christ, let him know this day that he is very unlike God! You are of one mind, and God is of another. You are of one judgment, and God is of another. You think it enough to give Christ a little honour,—a little reverence,—a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution, and judgment,—in all these, Christ is "all." Surely we shall do well to consider these things. Surely it is not written in vain, "He that honoureth not the Son, honoureth not the Father which hath sent Him." (John 5:23) II. In the second place, let us understand that Christ is all in the inspired books which make up the Bible. In every part of both Testaments Christ is to be found,—dimly and indistinctly at the beginning,—more clearly and plainly in the middle,—fully and completely at the end,—but really and substantially everywhere. Christ's sacrifice and death for sinners, and Christ's kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ's cross and Christ's crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark
places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not use the key. It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar, was a practical confession that a Saviour was looked for who would die for sinners,— a Saviour who should take away man's sin, by suffering, as his Substitute and Sin-bearer, in his stead. (1 Peter 3:18) It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God! It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission. (Hebrews 11:4) It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood.— "Behold," he said, "the Lord cometh with ten thousand of His saints, to execute judgment upon all."Jude 15. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed,—in one born of his family,—all the nations of the earth should be blessed.. By faith he saw Christ's day, and was glad. (John 8:56) It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that "gathering together" unto Him which is yet to be accomplished. "The sceptre shall not depart from Judah, nor the law-giver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be." (Genesis 49:10)
It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice,—the continual shedding of blood,—the altar,—the mercy seat,—the high priest,—the passover,—the day of atonement,—the scape-goat:—all these were so many pictures, types, and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them "Christ" line upon line, and, as we teach little children, by similitudes. It was in this sense especially that "the law was a schoolmaster to lead" the Jews "unto Christ." (Galatians 3:24) It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them,—the manna from heaven which every morning fed them,—the water from the smitten rock which followed them,—all and each were figures of Christ. The brazen serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ. (1 Corinthians 10:4; John 3:14) It was Christ of whom all the Judges were types. Joshua, and David, and Gideon, and Jephthah, and Samson, and all the rest whom God raised up to deliver Israel from captivity,—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come. It was Christ of whom David the king was a type. Anointed and chosen when few gave him honour,—despised and rejected by Saul and all the tribes of Israel,—persecuted and obliged to flee for his life, —a man of sorrow all his life, and yet at length a conqueror;—in all these things David represented Christ. It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His
sufferings, and some times on His glory that should follow. (1 Peter 1:11) They did not always mark out for us the distinction between Christ's first coming and Christ's second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Ghost to write of the times of Christ crucified, and sometimes of Christ's kingdom in the latter days. But Jesus dying or Jesus reigning, was the thought you will ever find uppermost in their minds. It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are "Christ" living, speaking, and moving among men. The Acts are "Christ" preached, published, and proclaimed. The Epistles are "Christ" written of, explained, and exalted. But all through, from first to last, there is but one Name above every other, and that is Christ. I charge every reader of this paper to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which "Christ is all" If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the centre of all. It is no wonder if you find your Bible a dull book! III. In the third place, let us understand that Christ is all in the religion of all true Christians on earth. In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of every one that is saved. I hold that there is a perfect harmony and unison in the action of the three Persons of the Trinity, in bringing any man to glory, and that all three co-operate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the
Son, and such is the Holy Ghost. The Father is merciful, the Son is merciful, the Holy Ghost is merciful. The same Three who said at the beginning, "Let us create," said also, "Let us redeem and save." I hold that everyone who reaches heaven will ascribe all the glory of his salvation to Father, Son, and Holy Ghost, three Persons in one God. But, at the same time, I see clear proof in Scripture, that it is the mind of the blessed Trinity that Christ should be prominently and distinctly exalted, in the matter of saving souls. Christ is set forth as the "Word," through whom God's love to sinners is made known. Christ's incarnation and atoning death on the cross, are the great corner-stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting-place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has "sealed" and appointed to convey life to a dead. world. (John 6:27) It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has "pleased the Father that in Christ all fulness should dwell." (Colossians 1:19) What the sun is in the firmament of heaven, that Christ is in true Christianity. I say these things by way of explanation. I want my readers clearly to understand, that in saying "Christ is all," I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean. (a) Christ is all in a sinner's justification before God. Through Him alone we can have peace with a Holy. God. By Him alone we can have admission into the presence of the Most High, and stand there without fear. "We have boldness and access with confidence by the faith of Him." In Him alone can God be just, and justify the ungodly. (Ephesians 3:12; Romans 3:26)
Wherewith can any mortal man come before God? What can we bring as a plea for acquittal before that Glorious Being, in whose eyes the very heavens are not clean? Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbour? Shall we bring forward our prayers?—our regularity?—our morality?—our amendments?—our church going? Shall we ask to be accepted because of any of these? Which of these things will stand the searching inspection of God's eye? Which of them will actually justify us? Which of them will carry us clear through judgment, and land us safe in glory? None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand.—Take any of us, and look narrowly into our ways,—and we are nothing but sinners. There is but one verdict: we are all guilty,—all deserve hell,—all ought to die. Wherewith can we come before God? We must come in the name of Jesus,—standing on no other ground, —pleading no other plea than this, "Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him." The garment of our Elder Brother,—the righteousness of Christ,— this is the only robe which can cover us, and enable us to stand in the light of heaven without shame. The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and Shibboleth, and we shall enter and live.
The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born. Oh, let us never forget that Christ must be "all" to that soul who would be justified!—We must be content to go to heaven as beggars, —saved by free grace, simply as believers in Jesus,—or we shall never be saved at all. Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, "Lord have mercy on me," without Christ? Friend, you are sowing misery for yourself, and unless you alter, you will awake to endless woe. Is there a proud, formal soul among the readers of this book? Is there any one thinking to make himself fit for heaven, and good enough to pass muster by his own doings?—Brother, you are building a Babel, and you will never reach heaven in your present state. But is there a labouring, heavy-laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, "Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not: only believe." Do you fear wrath? Christ can deliver you from the wrath to come.— Do you fear the curse of a broken law? Christ can redeem you from the curse of the law.—Do you feel far away? Christ has suffered, to bring you nigh to God.—Do you feel unclean? Christ's blood can cleanse all sin away!—Do you feel imperfect? You shall be complete in Christ.—Do you feel as if you were nothing? Christ shall be "all in all" to your soul.—Never did saint reach heaven with any tale but this, "I was washed and made white in the blood of the Lamb." (Revelation 7:14)
(b) But again, Christ is not only all in the justification of a true Christian, but He is also all in his sanctification. I would not have any one misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy till he comes to Christ and is united to Him. Till then his works are dead works, and he has no holiness at all.—First you must be joined to Christ, and then you shall be holy. "Without Him,—separate from Him,—you can do nothing." (John 15:5) And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His people. A believer must not only "receive Christ Jesus the Lord," but "walk in Him, and be rooted and built up in Him." (Colossians 2:6, 7) Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus,—looking at His cross, and learning fresh motives for a closer walk with God,— looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day. (Hebrews 12:2; 2 Corinthians 3:18) The true secret of coming up out of the wilderness, is to come up "leaning on the Beloved." (Canticles 8:5) The true way to be strong is to realize our weakness, and to feel that Christ must be all. The true way to grow in grace, is to make use of Christ as a fountain for every minute's necessities. We ought to employ Him as the prophet's wife employed the oil,—not only to pay our debts, but to live on also. We should strive to be able to say, "The life that I now live in the flesh I
live by the faith of the Son of God, who loved me and gave Himself for me." (2 Kings 4:7; Galatians 2:20) I pity those who try to be holy without Christ! Your labour is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, "I can do all things through Christ which strengtheneth me." (Philippians 4:13) (c) But again, Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present. A saved soul has many sorrows. He has a body like other men,—weak and frail. He has a heart like other men,—and often a more sensitive one too. He has trials and losses to bear like others,—and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose,—a place in life to fill blamelessly,— unconverted relatives to bear with patiently,—persecutions to endure,—and a death to die. And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but "the consolation there is in Christ." (Philippians 2:1) Jesus is indeed the brother born for adversity. He is the friend that sticketh closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself. (Hebrews 4:15) He knows what sorrow is, for He was a man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, "All my bones are out of joint." (Psalm 22:14) He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He
had no honour in His own house. And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit,— how to fill up gaps in empty hearts,—how to speak a word in season to the weary,—how to heal the broken heart,—how to make all our bed in sickness,—how to draw nigh when we are faint, and say, "Fear not: I am thy salvation." (Lamentation 3:57) We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good Physician, He will not measure out to us one drop of sorrow too much. David once said, "In the multitude of my thoughts within me, Thy comforts delight my soul." (Psalm 94:19) Many a believer, I am sure, could say as much. "If the Lord himself had not stood by me, the deep waters would have gone over my soul" (Psalm 124:5) How a believer gets through all his troubles appears wonderful. How he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this,—that Christ is not only justification and sanctification, but consolation also. Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure, —that it is disappointment, annoyance, incessant trouble, worry, vanity, and vexation of spirit. But no man was ever disappointed in Christ. (d) But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come.
Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God,—the sincere, thorough-going Christian,—can give a reasonable account of the hope that is in him. No hope is reasonable which is not Scriptural. A true Christian has a good hope when he looks forward: the worldly man has none. A true Christian sees light in the distance: the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this,—that Jesus Christ is coming again, coming without sin,—coming with all His people,—coming to wipe away every tear,—coming to raise His sleeping saints from the grave,— coming to gather together all His family, that they may be for ever with Him. Why is a believer patient? Because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King. Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven: his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that He that shall come will soon come, and will not tarry. Christ is coming, and that is enough. This is indeed a "blessed hope!" (Titus 2:13) Now is the school-time, —then the eternal holiday. Now is the tossing on the waves of a troublesome world,—then the quiet harbour. Now is the scattering,— then the gathering. Now is the time of sowing,—then the harvest. Now is the working season,—then the wages. Now is the cross,—then the crown. People talk of their "expectations" and hopes from this world. None have such solid expectations as a saved soul. He can say, "My soul,
wait thou only upon God; my expectation is from Him." (Psalm 62:5) In all true saving religion Christ is all: all in justification,—all in sanctification,—all in comfort,—all in hope. Blessed is that mother's child that knows it, and far more blessed is he that feels it too. Oh, that men would prove themselves, and see what they know of it for their own souls! ÷ IV. One thing more I will add, and then I have done. Let us understand that Christ will be all in heaven. I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also "Christ is all." Like the altar in Solomon's temple, Christ crucified will be the grand object in heaven. That altar struck the eye of everyone who entered the temple gates. It was a great brazen altar, twenty cubits broad,—as broad as the front of the temple itself. (2 Chronicles 3:4; 4:1) So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne, and surrounded by adoring angels and saints, there will be "the Lamb that was slain." And "the Lamb shall be the light" of the place. (Revelation 5:6; 21.23) The praise of the Lord Jesus will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, "Worthy is the Lamb that was slain. Blessing, and honour, and glory, and power, be to Him that sitteth on the throne, and to the Lamb for ever and ever." (Revelation 5:12, 13) The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall "serve Him day and night in His temple." (Revelation 7:13) Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without
weariness. The presence of Christ Himself shall be one ever lasting enjoyment of the inhabitants of heaven. We shall "see His face," and hear His voice, and speak with Him as friend with friend. (Revelation 22:4) Sweet is the thought that whosoever may be wanting at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants. (Psalm 17:15) What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. "Better" indeed will be the "sight of the eyes than the wandering of the desire!" (Ecclesiastes 6:9) But alas, how little fit for heaven are many who talk of "going to heaven" when they die, while they manifestly have no saving faith, and no real acquaintance with Christ. You give Christ no honour here. You have no communion with Him. You do not love Him. Alas! what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late! I trust I have now shown how deep are the foundations of that little expression, "Christ is all." I might easily add to the things I have said, if space permitted. The subject is not exhausted, I have barely walked over the surface of it There are mines of precious truth connected with it, which I have left unopened. I might show how Christ ought to be all in a visible Church. Splendid religious buildings, numerous religious services, gorgeous
ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honoured, magnified, and exalted. That Church is but a dead carcase, in which Christ is not "all." I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do, is to lift up Christ. We are to be like the pole on which the brazen serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King's Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honour that minister who does not testify of Christ,—who does not make Christ "all." I might show how language seems exhausted in the Bible, in describing Christ's various offices. I might describe how figures seem endless, which are employed in unfolding Christ's fullness. The High Priest, the Mediator, the Redeemer, the Saviour, the Advocate, the Shepherd, the Physician, the Bridegroom, the Head, the Bread of Life, the Light of the World, the Way, the Door, the Vine, the Rock, the Fountain, the Sun of Righteousness, the Forerunner, the Surety, the Captain, the Prince of Life, the Amen, the Almighty, the Author and Finisher of Faith, the Lamb of God, the King of Saints, the Wonderful, the Mighty God, the Counsellor, the Bishop of Souls,—all these, and many more, are names given to Christ in Scripture. Each is a fountain of instruction and comfort for everyone who is willing to drink of it. Each supplies matter for useful meditation. But I trust I have said enough to throw light on the point I want to impress on the minds of all who read this paper. I trust I have said enough to show the immense importance of the practical conclusions with which I now desire to finish the subject. (1) Is Christ all? Then let us LEARN THE UTTER USELESSNESS OF A CHRISTLESS RELIGION.
There are only too many baptized men and women who practically know nothing at all about Christ. Their religion consists in a few vague notions and empty expressions. "They trust they are no worse than others. They keep to their church. They try to do their duty. They do nobody any harm. They hope God will be merciful to them. They trust the Almighty will pardon their sins, and take them to heaven when they die." This is about the whole of their religion But what do these people know practically about Christ? Nothing: nothing at all! What experimental acquaintance have they with His offices and work, His blood, His righteousness, His mediation, His priesthood, His intercession? None: none at all! Ask them about a saving faith,—ask them about being born again of the Spirit,—ask them about being sanctified in Christ Jesus. What answer will you get? You are a barbarian to them. You have asked them simple Bible questions. But they know no more about them experimentally, than a Buddhist or a Turk. And yet this is the religion of hundreds and thousands of people who are called Christians, all over the world! If any reader of this paper is a man of this kind, I warn him plainly that such Christianity will never take him to heaven. It may do very well in the eye of man. It may pass muster very decently at the vestry-meeting, in the place of business, in the House of Commons, or in the streets. But it will never comfort you. It will never satisfy your conscience. It will never save your soul. I warn you plainly, that all notions and theories about God being merciful without Christ, and excepting through Christ, are baseless delusions and empty fancies. Such theories are as purely an idol of man's invention as the idol of Juggernaut they are all of the earth, earthy. They never came down from heaven. The God of heaven has sealed and appointed Christ as the one only Saviour and way of life, and all who would be saved must be content to be saved by Him, or they will never be saved at all.
Let every reader take notice. I give you fair warning this day. A religion without Christ will never save your soul. (2) Let me say another thing. Is Christ all? Then LEARN THE ENORMOUS FOLLY OF JOINING ANYTHING WITH CHRIST IN THE MATTER OF SALVATION. There are multitudes of baptized men and women who profess to honour Christ, but in reality do Him great dishonour. They give Christ a certain place in their system of religion, but not the place which God intended Him to fill. Christ alone is not "all in all" to their souls.—No! it is either Christ and the Church,—or Christ and the sacraments,—or Christ and His ordained ministers,—or Christ and their own repentance,—or Christ and their own goodness,—or Christ and their own prayers,—or Christ and their own sincerity and charity, on which they practically rest their souls. If any reader of this paper is a Christian of this kind, I warn him also plainly, that his religion is an offence to God. You are changing God's plan of salvation into a plan of your own devising. You are in effect deposing Christ from His throne, by giving the glory due to Him to another. I care not who it is that teaches such religion, and on whose word you build. Whether he be Pope or Cardinal, Archbishop or Bishop, Dean or Archdeacon, Presbyter or Deacon, Episcopalian or Presbyterian, Baptist or Independent, Wesleyan or Plymouth Brother, whosoever adds anything to Christ, teaches you wrong. I care not what it is that you add to Christ. Whether it be the necessity of joining the Church of Rome, or of being an Episcopalian, or of becoming a Free Churchman, or of giving up the liturgy, or of being dipped,—whatever you may practically add to Christ in the matter of salvation, you do Christ an injury. Take heed what you are doing. Beware of giving to Christ's servants
the honour due to none but Christ. Beware of giving the Lord's ordinances the honour due unto the Lord. Beware of resting the burden of your soul on anything but Christ, and Christ alone. (3) Let me say another thing. Is Christ all? LET ALL WHO WANT TO BE SAVED, APPLY DIRECT TO CHRIST. There are many who hear of Christ with the ear, and believe all they are told about Him. They allow that there is no salvation excepting in Christ. They acknowledge that Jesus alone can deliver them from hell, and present them faultless before God. But they seem never to get beyond this general acknowledgement. They never fairly lay hold on Christ for their own souls. They stick fast in a state of wishing, and wanting, and feeling, and intending and never get any further. They see what we mean: they know it is all true. They hope one day to get the full benefit of it: but at present they get no benefit whatever. The world is their "all." Politics are their "all." Pleasure is their "all." Business is their "all." But Christ is not their all. If any reader of this paper is a man of this kind, I warn him also plainly, he is in a bad state of soul. You are as truly in the way to hell in your present condition, as Judas Iscariot, or Ahab, or Cain. Believe me, there must be actual faith in Christ, or else Christ died in vain, so far as you are concerned. It is not looking at the bread that feeds the hungry man, but the actual eating of it. It is not gazing on the lifeboat that saves the shipwrecked sailor, but actual getting into it. It is not knowing and believing that Christ is a Saviour that can save your soul, unless there are actual transactions between you and Christ. You must be able to say, "Christ is my Saviour, because I have come to Him by faith, and taken Him for my own."— "Much of religion, said Luther, turns on being able to use possessive pronouns. Take from me the word 'my,' and you take from me God!" Hear the advice I give you this day, and act upon it at once. Stand still no longer, waiting for some imaginary frames and feelings which will never come. Hesitate no longer, under the idea that you must
first of all obtain the Spirit, and then come to Christ. Arise and come to Christ just as you are. He waits for you, and is as willing to save as He is mighty. He is the appointed Physician for sin-sick souls. Deal with Him as you would with your doctor about the cure of a disease of your body. Make a direct application to Him, and tell Him all your wants. Take with you words this day, and cry mightily to the Lord Jesus for pardon and peace, as the thief did on the cross. Do as that man did: cry, "Lord, remember me." (Luke 23:42) Tell Him you have heard that He receives sinners, and that you are such. Tell Him, you want to be saved, and ask Him to save you. Rest not till you have actually tasted for yourself that the Lord is gracious. Do this, and you shall find, sooner or later, if you are really in earnest, that "Christ is all." (4) One more thing let me add. Is Christ all? Then LET ALL HIS CONVERTED PEOPLE DEAL WITH HIM AS IF THEY REALLY BELIEVED IT. LET THEM LEAN ON HIM AND TRUST HIM FAR MORE THAN THEY HAVE EVER DONE YET. Alas, there are many of the Lord's people who live far below their privileges! There are many truly Christian souls who rob themselves of their own peace and forsake their own mercies. There are many who insensibly join their own faith, or the work of the Spirit in their own hearts, to Christ, and so miss the fulness of Gospel peace. There are many who make little progress in their pursuit of holiness, and shine with a very dim light. And why is all this? Simply because in nineteen cases out of twenty men do not make Christ all in all. Now I call on every reader of this paper who is a believer, I beseech him for his own sake, to make sure that Christ is really and thoroughly his all in all. Beware of allowing yourself to mingle anything of your own with Christ. Have you faith? It is a priceless blessing. Happy indeed are they who
are willing and ready to trust Jesus. But take heed you do not make a Christ of your faith. Rest not on your own faith, but on Christ. Is the work of the Spirit in your soul? Thank God for it. It is a work that shall never over thrown. But oh, beware, lest, unawares to yourself, you make a Christ of the work of the Spirit! Rest not on the work of the Spirit, but on Christ. Have you any inward feelings of religion, and experience of grace? Thank God for it. Thousands have no more religious feeling than a cat or log. But oh, beware lest you make a Christ of your feelings and sensations! They are poor, uncertain things, and sadly dependent on our bodies and outward circumstances. Rest not a grain of weight on your feelings. Rest only on Christ. Learn, I entreat you, to look more and more at the great object of faith, Jesus Christ, and to keep your mind dwelling on Him. So doing you would find faith, and all the other graces grow, though the growth at the time might be imperceptible to yourself. He that would prove a skilful archer, must look not at the arrow, but at the mark. Alas, I fear there is a great piece of pride and unbelief still sticking in the hearts of many believers. Few seem to realize how much they need a Saviour. Few seem to understand how thoroughly they are indebted to Him. Few seem to comprehend how much they need Him every day. Few seem to feel how simply and like a child they ought to hang their souls on Him. Few seem to be aware how full of love He is to His poor, weak people, and how ready to help them! And few therefore seem to know the peace, and joy, and strength, and power to live a godly life, which is to be had in Christ. Change your plan, reader, if your conscience tells you, you are guilty: change your plan, and learn to trust Christ more. Physicians love to see patients coming to consult them: it is their office to receive the sickly, and if possible to effect cures. The advocate loves to be employed: it is his calling. The husband loves his wife to trust him
and lean upon him: it is his delight to cherish her, and promote her comfort. And Christ loves His people to lean on Him, to rest in Him, to call on Him, to abide in Him. Let us all learn and strive to do so more and more. Let us live on Christ. Let us live in Christ. Let us live with Christ. Let us live to Christ. So doing we shall prove that we fully realize that "Christ is all." So doing, we shall feel great peace, and attain more of that "holiness without which no man shall see the Lord." (Hebrews 12:14)
Christ's Power to Save
"He is able to save to the uttermost, those who draw near to God through Him, since He always lives to make intercession for them." Hebrews 7:25
There is one subject in religion about which we can never know too much. That subject is Jesus Christ the Lord. This is the mighty subject which the text that heads this page unfolds, Jesus Christ, and Jesus Christ's intercession. I have heard of a book entitled "The Story without an End." I know no story deserving that title so well as the everlasting Gospel—this is indeed and in truth the story without an end. There is an infinite "fullness" in Christ. There are in Him "unsearchable riches." There is in Him a "love which passes knowledge." He is an "unspeakable gift." (Colossians 1:19; Ephesians 3:8; Ephesians 3:19; 2 Corinthians 9:15) There is no end to all the riches which are treasured up in Him—in His person, in His work, in His offices, in His words, in His deeds, in His life, in His death, in His resurrection. I take up only one branch of the great subject this day. I am going to consider the intercession and priestly office of our Lord JesusChrist.
There are three points which I purpose to examine in opening the text which heads this paper. I. You have here a description of all true Christians—they are a people who "come to God by Christ" II. You have the work that Jesus Christ is ever carrying on behalf of true Christians—He "ever lives to make intercession for them." III. You have the comfortable conclusion built by Paul upon Christ's work of intercession. He says, "He is able to save to the uttermost those who draw near to God through Him, since He always lives to make intercession for them." I. You have, first, a description of all true Christians It is most simple, most beautiful, and most true. Great is the contrast between the description given by the Holy Spirit of a Christian, and the description which is given by man! With man it is often enough to say that such a one "goes to church, " or that such a one "belongs to this body of Christians, or to that." It is not so when the Holy Spirit draws the picture. The Holy Spirit describes a Christian as a man "who comes unto God by Christ." True Christians come unto God. They are not as many who turn their backs upon Him—who "go into a far country, " like the prodigal son, "who go out, " like Cain, "from the presence of the Lord, "—who are "alienated, strangers, and enemies in their mind by wicked works." (Colossians 1:21) They are reconciled to God and friends of God. They are not as many, who dislike everything that belongs to God— His word, His day, His ordinances, His people, His house. They love all that belongs to their Master. The very footprints of His steps are dear unto them. "His name is as ointment poured forth." (Canticles 1:3) They are not as many, who are content with coming to church, or with coming to chapel, or with coming to the Lord's Table. They go further than that. They "come unto God, " and in communion with
God they live. But, more than this, true Christians come unto God in a certain peculiar way. They come unto God by Christ—pleading no other plea, mentioning no other name, trusting in no other righteousness, resting on no other foundation than this—that Jesus has lived, Jesus has died, Jesus has risen again for their souls. "I the chief of sinners am, But Jesus died for me!" This is the way by which the true Christian draws near to God. The way of which I have been speaking is an OLD way. It is well near 6, 000 years old. All who have ever been saved have drawn near to God by this way. "No man comes unto the Father but by Christ." (John 14:6) It is a GOOD way. It is easy for the worldly-wise to sneer at and ridicule it. But all the wit and wisdom of man has never devised a way more perfect—more suitable to our wants, and which will bear more thoroughly, all fair and reasonable investigation. It has been to the Jew a stumbling-block; it has been to the Greek foolishness. But all who have known their hearts, and understood what God demands, have found the way made by Jesus Christ a good way, and a way which stands the fullest examination that can be made as to its wisdom. Therein they find justice and mercy met together, righteousness and peace kissing one another—God a holy God, yet loving, kind, and merciful—man knowing himself a poor, weak sinner, yet drawing near to God with boldness, having access with confidence, looking up into His face without fear, and seeing Him in Christ, his Father and his Friend. Not least it is a TRIED way. Thousands and tens of thousands have walked in it, and not one of all that number has ever missed heaven. Apostles, prophets, patriarchs, martyrs, early fathers, reformers,
puritans, people of God in every age, and of every people and tongue —holy people of our own day, people like Simeon, Bickersteth, Havelock—have all walked in this way. They have had their battles to fight and their enemies to contend with. They have had to carry the cross, and have found lions in their path. They have had to walk through the valley of the shadow of death, and to contend with Apollyon. They have had to cross at last the cold dark river; but they have walked safely through to the other side, and entered with joy into the celestial city. And now they are all waiting for us to walk in their steps, to follow them, and to share in their glory. This is the way I want every reader of this paper to walk in. I want you to "come unto God by Jesus Christ." Let there be no mistake as to the object which true ministers of the Gospel have in view. We are not set apart merely to perform a certain round of ordinances—to say prayers, to baptize those that are baptized, to bury those that are buried, to marry those that are married. We are set apart for the grand purpose of proclaiming the one true living way, and inviting you to walk in it. We want to persuade you, by God's blessing, to walk in that way—the tried way, the good way, the old way—and to know the "peace which passes all understanding, " which in that way alone is to be found. ÷ II. I pass on now to the second point which I purpose to consider. The text which heads this paper speaks of the work which the Lord Jesus Christ is ever doing on behalf of true Christians. I ask special attention to this point. It is one of deep importance to our peace, and to the establishment of our souls in the Christian faith.
There is one great work which the Lord Jesus Christ has done and finished completely. That work is the work of ATONEMENT, sacrifice, and substitution. It is the work which He did when He "suffered for sin, the just for the unjust, that He might bring us unto God." (1 Peter 3:18) He saw us ruined by the fall—a world of poor, lost, shipwrecked sinners. He saw and He pitied us; and, in compliance with the everlasting counsels of the Eternal Trinity, He came down to the world, to suffer in our stead, and to save us. He did not sit in heaven pitying us from a distance. He did not stand upon the shore and see the wreck, and behold poor drowning sinners struggling in vain to get to shore. He plunged into the waters Himself! He came down to the wreck, and took part with us in our weakness and infirmity, becoming a man to save our souls. As man, He bore our sins and carried our transgressions. As man, He endured all that man can endure, and went through everything in man's experience, sin only excepted. As man He lived; as man He went to the cross; as man He died. As man He shed His blood, in order that He might save us, poor shipwrecked sinners, and establish a communication between earth and heaven! As man He became a curse for us, in order that He might bridge the gulf, and make a way by which you and I might draw near to God with boldness, and have access to God without fear. In all this work of Christ, remember, there was infinite merit, because He who did it was not only man— but God. Let that never be forgotten! He who wrought out our redemption was perfect man; but He never ceased for a moment to be perfect God. But there is another great work which the Lord Jesus Christ is yet doing. That work is the work of INTERCESSION. The first work of atonement He did once for all—nothing can be added to it; nothing can be taken away from it. It was a finished, perfect work, when Christ offered up the sacrifice upon the cross. No other sacrifice need be offered, beside the sacrifice once made by the Lamb of God, when He shed His own blood at Calvary. But the second work He is ever carrying on at the right hand of God, where He makes intercession
for His people. The first work He did on earth when He died upon the cross—the second work He carries on in heaven, at the right hand of God the Father. The first work He did for all mankind, and offers the benefit of it to all the world. The second work He carries on and accomplishes solely and entirely on behalf of His own elect, His people, His believing servants, and His children. How does our Lord Jesus Christ carry on this work? How shall we comprehend and grasp what is the meaning of Christ's intercession? We must not pry rashly into things unseen. We must not "rush in where angels fear to tread." Yet some faint idea we can obtain of the nature of that continual intercession which Christ ever lives to make on behalf of His believing people. Our Lord Jesus Christ is doing for His people the work which the Jewish high-priest of old did on behalf of the Israelites. He is acting as the manager, the representative, the mediator in all things between His people and God. He is ever presenting on their behalf His own perfect sacrifice, and His all-sufficient merit, before God the Father. He is ever obtaining daily supplies of fresh mercy and of fresh grace for His poor, weak servants, who need daily mercy for daily sins, and daily grace for daily necessities. He ever prays for them. As He prayed for Simon Peter upon earth, so, in a certain mysterious sense, I believe He prays for His people now. He presents their names before God the Father. He carries their names upon His heart, the place of love, and upon His shoulder, the place of power— as the high-priest carried the names of all the tribes of Israel, from the least to the greatest, when he wore his robes of office. He presents their prayers before God. They go up before God the Father mingled with Christ's all-prevailing intercession, and so are acceptable in God's sight. He lives, in one word, to be the friend, the advocate, the priest, the all-prevailing agent, of all who are His members here upon earth. As their elder brother He acts for them; and all that their souls require, He, in the court of heaven, always lives to make intercession for them.
Does any reader of this paper need a FRIEND ? In such a world as this, how many hearts there are which ought to respond to that appeal! How many there are who feel, "I am all alone!" How many have found one idol broken after another, one staff failing after another, one fountain dried after another, as they have traveled through the wilderness of this world. If there is one who wants a friend, let that one behold at the right hand of God an unfailing friend, the Lord Jesus Christ. Let that one repose his aching head and weary heart upon the bosom of that unfailing friend, Jesus Christ the Lord. There is one living at God's right hand of matchless tenderness. There is one who never dies. There is one who never fails, never disappoints, never forsakes, never changes His mind, never breaks off friendship. That One, the Lord Jesus, I commend to all who need a friend. No one in a world like this, a fallen world, a world which we find more and more barren, it may be, every year we live—no one ever need be friendless while the Lord Jesus Christ lives to intercede at the right hand of God. Does any reader of this paper need a PRIEST ? There can be no true religion without a priest, and no saving Christianity without a confessional. But who is the true priest? Where is the true confessional? There is only one true priest—and that is Christ Jesus the Lord. There is only one real confessional—and that is the throne of grace where the Lord Jesus waits to receive those who come to Him to unburden their hearts in His presence. We can find no better priest than Christ. We need no other Priest. Why need we turn to any priest upon earth, while Jesus is sealed, anointed, appointed, ordained, and commissioned by God the Father, and has an ear ever ready to hear, and a heart ever ready to feel for the poor sinful sons of men? The priesthood is His lawful prerogative. He has assigned that office to no other. Woe be to anyone upon earth who dares to rob Christ of His prerogative! Woe be to the man who takes upon himself the office which Christ holds in His own hands, and has never transferred to anyone born of Adam, upon the face of the globe!
Let us never lose sight of this mighty truth of the Gospel—the intercession and priestly office of our Lord and Savior Jesus Christ. I believe that a firm grasp of this truth is one great safeguard against the errors of the Church of Rome. I believe that losing sight of this great truth is one principal reason why so many have fallen away from the faith in some quarters, have forsaken the creed of their Protestant forefathers, and have gone back to the darkness of Rome. Once firmly established upon this mighty truth—that we have one Priest, and altar—that we have an unfailing, never-dying, ever living Intercessor, who has transferred His office to none—and we shall see that we need turn aside nowhere else. We need not hew for ourselves broken cisterns which can hold no water, when we have in the Lord Jesus Christ a fountain of living waters, ever flowing and free to all. We need not seek any human priest upon earth, when we have a divine Priest living for us in heaven. Let us beware of regarding the Lord Jesus Christ, only as one that is dead. Here, I believe, many greatly err. They think much of His atoning death, and it is right that they should do so. But we ought not to stop short there. We ought to remember that He not only died and went to the grave—but that He rose again, and ascended up on high, leading captivity captive. We ought to remember that He is now sitting on the right hand of God, to do a work as real, as true, as important to our souls, as the work which He did when He shed His blood. Christ lives, and is not dead. He lives as truly as any one of ourselves. Christ sees us, hears us, knows us, and is acting as a Priest in heaven on behalf of His believing people. The thought of His life ought to have as great and important a place in our souls—as the thought of His death upon the cross. III. I will now consider, in the third place, the comfortable CONCLUSIONS that the Apostle builds upon the everlasting intercession of the Lord Jesus Christ We need much comfort and consolation in a world like this. It is no easy matter for a man to carry the cross and reach heaven. There are
many enemies to be encountered and overcome. We have often to stand alone. We have at the best times, few with us and many against us. We need cordials and "strong consolation" to sustain and cheer us, and to preserve us from fainting on the way, as we travel from Egypt into Canaan. The Apostle appears deeply conscious of all this in the words he uses. He says, "He is able to save to the uttermost, "—to save perfectly, to save completely, to save eternally, "all who come unto God by Him, because He ever lives to make intercession for them." I might say much on the glorious expression which is before us. But I forbear. I will only point out a few of the thoughts which ought to arise in our minds when we hear of Christ's ability to "save to the uttermost." I have not space to dwell on them at length. I rather throw them out as suggestions to supply matter for the private meditation of everyone who reads this paper. (1) Let us think, for one thing, that Christ is able to save to the uttermost, notwithstanding the FORMER SINS of any believer. Those old sins shall never rise again, nor stand up to condemn the child of God. For what says the Scripture, "Christ has not entered into the holy place made with hands—but into heaven itself, now to appear in the presence of God for us." (Hebrews 9:24) Christ, to use a legal phrase, is ever "putting in an appearance" in the court of heaven on behalf of those who believe in Him. There is not a year, nor a month, nor a day, nor an hour, nor a minute—but there is One living in the presence of God, to "make an appearance" there on behalf of all the saints. Christ is ever appearing before God the Father on behalf of the men and women who believe in Him. His blood and His sacrifice are ever in God's sight. His work, His death, His intercession, are always sounding in God the Father's ears. I remember reading a story in ancient history which may help to illustrate the truth on which I am now dwelling. It is the story of one who was put to trial for a capital charge, at Athens, shortly after the great battle of Marathon. In that famous battle the Athenians had
preserved, by their valor, liberty for their little State, against the mighty armies of the Persians. Among those who had distinguished themselves greatly, the brother of the prisoner was one, and had been sorely wounded in the fight. The man was put upon his trial. The evidence against him was strong and unanswerable—there seemed no chance of the prisoner escaping condemnation. Suddenly there came forward one who asked to be heard on his behalf—And who was this? It was his own brother. When he was asked what evidence he had to give, or what reason he had to show why the prisoner at the bar ought not to be found guilty, he simply lifted up his mutilated arms—nothing but stumps—the hands completely cut off, the wounded stumps alone remaining. He was recognized as the man who, at the battle of Marathon, had done prodigies of valor, and in the service of the State had lost his hands. By those wounds he had helped to win the victory which was still ringing in Athenian ears. Those wounds were the only evidence he brought forward. Those wounds were the only plea he advanced why his brother ought to be let go free, and sentence ought not to be passed upon him. And the story states that for the sake of those wounds—for the sake of all his brother had suffered—the prisoner was acquitted. The case was dismissed at once, and the prisoner obtained his liberty. In like manner the wounds of the Lord Jesus Christ are ever before God the Father. The nail-prints in His hands and feet—the marks of the spear in His side—the thorn marks upon His forehead—the marks of all that He suffered as a slain Lamb, are, in a certain sense, ever before God the Father in heaven. While Christ is in heaven the believer's old sins will never rise in judgment against him. Christ lives, and those old sins will not condemn him. We have an everliving, ever-interceding Priest. Christ is not dead but alive. (2) Let us think again, that Christ is able to save to the uttermost, notwithstanding all the PRESENT WEAKNESS of His believing people. How great that weakness is, time would fail me to show. There are many of God's children who know their hearts' bitterness, who bewail with strong crying and tears their
short-comings, their unprofitableness, and the scanty fruit they bring forth. But let us take comfort in the words of John, "If any man sins, we have an advocate with the Father" —ever present with the Father, "Jesus Christ the righteous—and He is the atoning sacrifice for our sins." (1 John 2:1) Those weaknesses may well humble us. Those infirmities may well make us walk softly before our God. But while the Lord Jesus Christ lives, those infirmities need not make us entirely despair. We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (3) Let us think again, that Jesus Christ is able to save to the uttermost, notwithstanding all the TRIALS that believers have to go through. Hear what the Apostle Paul says to Timothy, "I suffer—nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." (2 Timothy 1:12) So long as Jesus Christ lives, the believer in the Lord Jesus Christ may be assured that no affliction shall be allowed to break off the union between him and his risen Head. He may suffer greatly and be sorely tried. But while Christ lives he shall never be forsaken. Neither poverty, nor sickness, nor bereavements, nor separations—shall ever separate Jesus and His believing people. We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (4) Let us think again, that Christ is able to save to the uttermost, notwithstanding all the PERSECUTIONS that believers have to go through. See what is said of Paul, when he met with much opposition at Corinth. We are told that the Lord stood by him in the night, and said, "Don't be afraid, but speak and don't be silent; for I am with you, and no one will attack you to harm you, for I have many people in this city." (Acts 18:9-10) Remember what He said to Paul at a former time, before his conversion, when He met him on the way to Damascus, "Saul, Saul, why do you persecute Me?" (Acts 9:4) Every injury done to the believer, is an injury done to the living Head in heaven. Every
persecution showered down upon the head of the poor child of God here, is known, felt, and, I may add with all reverence, resented, by our Great Elder Brother, who is ever living to make intercession for us. Christ lives, and therefore believers, though persecuted, shall not be destroyed. "In all these things we are more than conquerors through Him who loved us." (Romans 8:37) We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (5) Let us think again, that Christ is able to save to the uttermost, notwithstanding all the TEMPTATIONS of the devil. Remember that famous passage in the Gospel of Luke, where our Lord, speaking to Peter, says, "Simon, Simon, behold Satan has desired to have you, that he may sift you as wheat—but I have prayed for you, that your faith fail not." (Luke 22:32) We may surely believe that intercession like that is still carried on. Those words were spoken as an emblem of what the Lord is ever doing on behalf of His believing people. Satan, the prince of this world, is ever "walking about as a roaring lion seeking whom he may devour." (1 Peter 5:8) But Christ lives; and, blessed be God, while Christ lives, Satan shall not be able to overcome the soul that believes on Him. We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (6) Let us think again, that Christ is able to save to the uttermost, notwithstanding the sting of DEATH, and all that death brings with it. Even David could say, "Though I walk through the valley of the shadow of death, I will fear no evil—for You are with me; Your rod and Your staff they comfort me." (Psalm 23:4) Yet David saw through a glass darkly, compared to a believing Christian. The hour may come when friends can do us no more good, when faithful servants can no longer minister to our needs, when all that love, and kindness, and affection can do to alleviate pain, and make the last journey as easy as possible, can no longer render any service to us. But then the thought that Christ lives—Christ interceding, Christ caring for us, Christ at the right hand of God for us—ought to cheer us. The sting of death will be taken away from the man who leans upon a dying and also a living Savior. Christ never
dies. Through faith in that living Savior we shall have a complete victory. We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (7) Let us think, again, that Christ is able to save to the uttermost, notwithstanding the terrors of the JUDGMENT DAY. Mark how Paul rests upon this in the eighth chapter of the Epistle to the Romans—in that wonderful conclusion to that wonderful chapter—a chapter unrivaled in the Word of God for privilege, beginning with "no condemnation, " and concluding with "no separation!" Observe how he dwells upon Christ's intercession in connection with the judgment of the last day. After saying, "Who shall lay anything to the charge of God's elect? It is God who justifies, " he goes on, "Who is he who condemns? It is Christ who died, yes rather, who is risen again, who is even at the right hand of God, who also makes intercession for us." (Romans 8:33, 34) The thought of Christ's intercession, no less than His dying and rising again, was one ground of the Apostle Paul's confidence in looking forward to that great day. His strong consolation was the recollection of a living Christ. That consolation is for us as well as for Paul. We have an ever-living, ever-interceding Priest. Christ is not dead but alive. (8) Let us think, lastly, and above all, that Christ is able save to the uttermost throughout all ETERNITY. "I am He, " He says, "who lives, and was dead; and, behold, I am alive for evermore." (Revelation 1:18) Christ, the root of the believer never dies—and the branches, therefore, shall never die. Christ being "raised from the dead, dies no more; death has no more dominion over Him." (Romans 6:9) He lives, that all who trust in Him may receive honor and glory to all eternity; and because He lives, His believing people shall never die. "Because I live, " to use His own words, "you shall live also." (John 14:19) We have an ever-living, ever-interceding Priest. Christ is not dead but alive. Would you know the secret of the security for the perseverance of God's own people? Would you know why it is that Christ's sheep
shall never perish, and none shall ever pluck them out of His hand? It is a miraculous thing. When you look at the believer's heart, listen to the believer's prayers, mark the believer's confessions, when you see how a just man may fall, sometimes seven times—when you see, with all this, the believer's perseverance, it is a marvel indeed. To carry a candle in a stormy night, when winds and gusty blasts are blowing from every quarter—to carry it still burning, steadily burning, along the street—this is a wonderful achievement. To go over a stormy sea in a little boat—to mount billow after billow, and not see the waves breaking over the boat, and overturning it—this is well-near a miracle. To see a little child tottering along the crowded street, a child some three or four years old—to see it tottering on and making its way in safety, from one end of the town to the other—this is a mighty marvel. But after all, what is this but the life, and history, and experience of every true Christian? Though he falls, he rises again; though he is cast down, he is not destroyed. He goes on from one position to another, like the moon upon a stormy night, plunging from one cloud into another, yet by-and-by shining out again and walking in brightness. What is the secret of it all? It is the continual intercession of a mighty Friend at the right hand of God—a Friend who never slumbers and never sleeps—a Friend who cares for the believer, morning, noon, and night. The intercession of Christ is the secret of the perseverance of the Christian. We shall do well to study the words of the Apostle in the 5th chapter of Romans, "Much more then, " he says, "being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." Mark the connection, "Being already justified by His death, we shall be saved" —and saved by what? "By His life, " by His ever living to make intercession for us. (Romans 5:10) Wise and beautiful is the comparison made by that master of
allegory, John Bunyan, in the "Pilgrim's Progress." He tells us how Christian was taken into the Interpreter's house, and how the Interpreter showed him many things wonderful and instructive. In one place he took him into a room where there was a fire burning, and showed him one ever pouring water upon that fire, and yet the water did not quench the fire. However much water he poured on, still the fire went on burning steadily! Then said the Interpreter, "Do you know what this means?" When Christian did not know, he took him behind the fire, and showed him one pouring on oil out of a vessel. This oil fed the fire, and made it burn more fiercely, notwithstanding all the water that was poured upon it. Then the Interpreter told him that this was a picture of Jesus Christ's intercession. That fire was the fire of grace in the believer's heart. He who poured on the water was the enemy of souls, was the devil. But He who poured on the oil, standing behind the fire, was the Lord Jesus Christ, who by continual intercession and the supply of His Spirit, secretly and unseen by man, kept alive His own work in the believer's heart, and did not allow Satan and all his agents to get a victory over Him. Would you know the secret of the believer's boldness in prayer? It is a marvel how a man that feels his sin so deeply as the believer does, can speak with the confidence the believer frequently does. How one that acknowledges he is "wretched, miserable, poor, blind, naked, " ruined, undone—who often does what he ought not to do, and leaves undone what he ought to do, and finds no spiritual health in him— how such a one as this can go before God with confidence, pour out his heart before Him freely, ask from Him what he requires day after day and not feel afraid—this is wonderful indeed. What is the secret of it? It is the intercession of our Lord and Savior Jesus Christ, whereby the true Christian knows his prayers are made acceptable, and received in the court of heaven. What is the believer's prayer in itself? A poor, weak thing, unfit to rise above the ground. I know nothing it is more like, than a bank-note without the signature at the bottom. What is the value of that bank-note without the signature? Nothing at all. Once get a very few letters traced in ink upon the
bottom of that bank-note, and that which was a piece of waste paper a few moments before, becomes worth, it may be, many hundred pounds, through the signature being attached to it. So it is with the intercession of Christ. He signs, endorses, and presents the believer's petitions; and through His all-prevailing intercession they are heard on high, and bring down blessings upon the Christian's soul. Would you know the secret of daily comfort in all the toil, and business, and distractions we have to go through? We all know that they who have to do work in any secular calling, find the work oftentimes a sore burden to their souls. Oftentimes in the morning they feel, "How can I get through this day without a defiled conscience, without being sorely troubled and tempted to forget my God?" How shall a man get through the day with comfort, fill his office in the world, do his duty in the position to which God has called him? Let him lay hold upon the intercession of Jesus Christ. Let him grasp the great thought, that Christ not merely died for him —but rose again, and still lives for him. It is recorded of a Christian soldier, who died in the Commonwealth wars, that a common prayer of his before leaving his tent was something of this kind, "Lord, I am going this day to do the duty whereunto I am called. I may sometimes forget You. I cannot have my thoughts at all times as fully fixed upon You as I wish. But, Lord, if I this day forget You—may You not forget me." This is the kind of thought which every believer should lay hold upon who has much to do in the business of this world. Rising from his bed in the morning, going from his room every morning, leaving his house every morning, let him bear in mind, "There is One living in heaven who intercedes for me, while I am following my lawful calling. Although I may be absorbed in business, and obliged to give up all the powers of my poor weak mind to it, still there lives One who never forgets me." He may say, as the old soldier did, "Lord—if I this day forget You— may You not forget me." Last of all, would you know the secret of comfort in looking forward
to that heaven whereunto every believer desires to go? I believe there are few children of God who do not sometimes feel anxious, troubled, and cast down, when they think quietly about the eternal habitation towards which they are traveling. The nature of it, the manner of it, the employments of it, their own apparent unfitness for it—will sometimes perplex their minds. These thoughts will sometimes come across the believer's mind, especially in times of sickness, filling him with heaviness, and making his heart sink. Now I know no remedy against these thoughts to be compared to the recollection of the continual intercession of the Lord and Savior Jesus Christ. Christ is gone into heaven to be the "forerunner" of a people who are to follow after Him. He is gone "to prepare a place for them"—and the place whereto He goes is the place whereto His people are to go by-and-by. When they go there they will find all things made ready, a place for everyone, and a fitting and proper place, too, through the intercession of their Lord and Savior. There never will be a time when their company will not be liked in heaven. There never will be a time when their old sins—the sins of their youth and their backslidings, their wickedness before conversion, their profligacy, it may be, before the grace of God came into their hearts—there never will be a day when all these sins shall come up against them, and make them feel abashed and ashamed in heaven. Christ will be in the midst. Christ will ever intercede for them. Where Christ is, there His people will be. Where He lives, His perfect merit, His spotless righteousness, His intercession, will make them perfect in the sight of God the Father. They will stand in heaven, seen in Christ, clothed in Christ, members of Christ, part of Christ, and so will possess a firm and solid and eternal title to the eternal joys which shall be hereafter. I will now conclude this paper by a few words of APPLICATION to all into whose hands it may fall. My heart's desire and prayer to God is that the words I have been writing may yet bear fruit in some souls. In order that they may do so, I offer a few words of faithful and affectionate exhortation.
(1) I would offer counsel, first, to all who are anxious and troubled respecting their soul's salvation, and yet know not what to do. If you are such a person, I charge you and entreat you, I beseech you and invite you—to come into the way of which I have been speaking in this paper. I beseech you to come to God by the old and tried way— the way of faith in Jesus Christ. Draw near to God, pleading the name of Jesus. Begin this very day to cry mightily unto God, in the name of Jesus, on behalf of your soul. Don't say that you have anything to plead for yourself. You have nothing to plead. Your life, your thoughts, your ways—all alike condemn you. Say nothing about yourself but this—that you are a sinner, a great sinner, a guilty sinner, a condemned sinner; but because you are a sinner, you turn to God. Come to Him in the name of Jesus, saying, you have heard that through Jesus a sinner may come near Him. Tell Him that you are a sinner, a great sinner, and an unworthy one. But tell Him that you come in the faith of His promises, in the confidence of His own Bible invitation; and in the name of Jesus, and for the sake of Jesus, and on account of Jesus—you ask to be received, heard, pardoned, forgiven, and accepted. Tell Him that you wish to have your name— even that name of yours connected hitherto with worldliness, thoughtlessness, carelessness, and sin—added to the list of God's dear children. Will you say that you are afraid to come to God? Your fear is needless. You shall not be cast out, if you will but come in the way of faith in Christ. Our God is not "an austere man." Our Father in heaven is full of mercy, love, and grace. I yield to none in desire to exalt the love, mercy, and tenderness of God the Father. I will never concede, for one moment, that what is called an evangelical ministry will not magnify the mercy, love, and compassion of God the Father as much as any ministry on earth. We know that God is holy. We know He is just. We believe that He is angry with those who go on still in sin. But we also believe that to those who draw near to Him in Christ Jesus, He is most merciful, most loving, most tender, and most compassionate. We tell you that the cross of Jesus Christ was
the result and consequence of that love. The cross was not the cause and reason of God's mercy—but the result and consequence of the everlasting love of God the Father, God the Son, and God the Holy Spirit, towards a poor, lost, and bankrupt world. Draw near in faith, by that living way, Christ Jesus, to the Father. Think not for a moment—the unworthy thought shall never prove true—that so drawing near to God the Father by Christ, God the Father will not receive you. He will receive you gladly. As the father did to the prodigal son when he ran to meet him—fell on his neck and kissed him, so will God the Father do to that soul who draws near to Him in the name of Christ. (2) In the next place, I would cheer those readers who have walked in the way of God, and yet are afraid of falling. Why should you be afraid? What should make you fear? What should make you suppose that you shall ever be allowed to fall away, while Jesus Christ lives at the right hand of God to make intercession for you? All the power of the Lord Jesus Christ is pledged upon your behalf. He has undertaken to care for all the flock that God the Father has committed into His hand. He will care for it. He has cared for it. He went to the cross for it. He died for it. He is ever at the right hand of God, and has not ceased to care for it. Every member of that flock— the weakest, the feeblest sheep or lamb—is equally dear to the Lord and Savior, and none shall pluck the least of Christ's sheep out of God's hand. Can you stop the tides of the sea, and make them not rise at your command? Can you make the waters stop when the tide begins to come? Can you prevent the sun in heaven going down in the west, or prevent the same sun from rising tomorrow morning in the east? You cannot do it—these things are impossible. And all the power of devils, all the power of the world, and all the enemies of the Christian, shall not be able to pluck out of the hand of Jesus Christ one single soul who has been brought by the Spirit's teaching to true union with Christ, and for whom Jesus Christ intercedes. The days of Christ's weakness have passed away. He was "crucified through weakness, " and was weak on our account when He went to the cross. (2 Corinthians 13:4) The days of His weakness are over—the days of
His power have begun. Pilate shall no more condemn Him—He shall come to condemn Pilate. All power is His in heaven and earth, and all that power is engaged on behalf of His believing people. (3) Finally, let me gladden all believers who read this paper, by reminding them that Christ is yet to come again. The Great High Priest is yet to come forth from the Holy of Holies, to bless all the people who have believed on Him. One part of His work He did when He died upon the cross; another part of His work He is still doing— interceding for us at God's right hand. But the third part of the High Priest's office remains yet to be done. He has yet to come forth from the Holy of Holies, as the high-priest did upon the day of atonement —to come forth from within the veil to bless the people. That part of Christ's work is yet to come. He is now gone into heaven itself—He is within the Holy of Holies—He is gone behind the veil. But our Great High Priest—a greater one than Aaron—shall yet come forth one day. He shall come in power and great glory. He shall come as He left the world, when He went up in the clouds of heaven. He shall come to gather from the north and from the south, from the east and from the west, all who have loved His name and confessed Him before people, all who have heard His voice and followed Him. He shall gather them together into one happy company. There shall be no more weakness, and no more sorrow, no more parting, and no more separation, no more sickness, and no more death, no more disputing, and no more controversy, no more fighting with the world, the flesh, and devil. And, best of all, no more sin. That day shall be a happy day indeed, when the High Priest comes forth to do the third, last, and completing part of His work—to bless His believing people. "He who testifies these things says, Surely I come quickly. Amen. Even so, come, Lord Jesus!" (Revelation 22:20)
Come Out, and Be Ye Separate
"Come out from among them, and be ye separate, saith the Lord" (2 Corinthians 6:17).
THE words that head this page touch a subject of vast importance in religion. That subject is the great duty of separation from the world. This is the point which St. Paul had in view when he wrote to the Corinthians, "Come out—be separate." The subject is one that demands the best attention of all who profess and call themselves Christians. In every age of the Church separation from the world has always been one of the grand evidences of a work of grace in the heart. He that has been really born of the Spirit, and made a new creature in Christ Jesus, has always endeavoured to "come out from the world," and live a separate life. They who have only had the name of Christian without the reality, have always refused to "come out and be separate" from the world. The subject perhaps was never more important than it is, at the present day. There is a widely-spread desire to make things pleasant in religion—to saw off the corners and edges of the cross, and to avoid, as far as possible, self-denial. On every side we hear professing Christians declaring loudly that we must not be "narrow and exclusive," and that there is no harm in many things which the holiest saints of old thought bad for their souls. That we may go anywhere, and do anything, and spend our time in anything, and read anything, and keep any company, and plunge into anything, and all the while may be very good Christians—this, this is the maxim of thousands. In a day like this I think it good to raise a warning voice, and invite attention to the teaching of God's Word. It is written in that Word, "Come out, and be separate." There are four points which I shall try to show my readers in examining this mighty subject. I. First, I shall try to show that the world is a source of great danger to the soul.
II. Secondly, I shall try to show what is not meant by separation from the world. III. Thirdly, I shall try to show in what real separation from the world consists. IV. Fourthly, I shall try to show the secret of victory over the world. And now, before I go a single step further, let me warn every reader of this paper that he will never understand this subject unless he first understands what a true Christian is. If you are one of those unhappy people who think everybody is a Christian who goes to a place of worship, no matter how he lives, or what he believes, I fear you will care little about separation from the world. But if you read your Bible, and are in earnest about your soul, you will know that there are two classes of Christians—converted and unconverted. You will know that what the Jews were among the nations under the Old Testament, the true Christian is meant to be under the New. You will understand what I mean when I say that true Christians are meant, in like manner, to be a "peculiar people" under the Gospel, and that there must be a difference between believers and unbelievers. To you, therefore, I make a special appeal this day. While many avoid the subject of separation from the world, and many positively hate it, and many are puzzled by it, give me your attention while I try to show you the thing as it is. I. First of all, let me show that the world is a source of great danger to the soul. By the world, be it remembered, I do not mean the material world on the face of which we are living and moving. He that pretends to say that anything which God has created in the heavens above, or the earth beneath, is in itself harmful to man's soul, says that which is unreasonable and absurd. On the contrary, the sun, moon, and stars,
—the mountains, the valleys, and the plains,—the seas, lakes, and rivers,—the animal and vegetable creation,—all are in themselves very good. All are full of lessons of God's wisdom and power, and all proclaim daily, "The hand that made us is divine." The idea that "matter" is in itself sinful and corrupt is a foolish heresy. When I speak of "the world" in this paper, I mean those people who think only, or chiefly, of this world's things, and neglect the world to come,—the people who are always thinking more of earth than of heaven, more of time than of eternity, more of the body than of the soul, more of pleasing man than of pleasing God. It is of them and their ways, habits, customs, opinions, practices, tastes, aims, spirit, and tone, that I am speaking when I speak of "the world." This is the world from which St. Paul tells us to "Come out and be separate." Now that the world, in this sense, is an enemy to the soul, the wellknown Church Catechism teaches us at its very beginning. It tells us that there are three things which a baptized Christian is bound to renounce and give up, and three enemies which he ought to fight with and resiSt. These three are the flesh, the devil, and the world. All three are terrible foes, and all three must be overcome, if we would be saved. But, whatever men please to think about the Catechism, we shall do well to turn to the testimony of Holy Scripture. If the texts I am about to quote do not prove that the world is a source of danger to the soul, there is no meaning in words. (a) Let us hear what St. Paul says:— "Be not conformed to this world: but be ye transformed by the renewing of your mind" (Romans 12:2). "We have received, not the spirit of the world, but the spirit which is of God" (1 Corinthians 2:12). Christ "gave Himself for our sins, that He might deliver us from this present evil world" (Galatians 1:4). "In time past ye walked according to the course of this world" (Ephesians 2:2).
"Demas hath forsaken me, having loved this present world" (2 Timothy 4:10). (b) Let us hear what St. James says:— "Pure religion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world" (James 1:27). "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God" (James 4:4). (c) Let us hear what St. John says:— "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. "And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever" (1 John 2:15-17), "The world knoweth us not, because it knew Him not" (1 John 3:1). "They are of the world: therefore speak they of the world, and the world heareth them" (1 John 4:5). "Whatsoever is born of God overcometh the world" (1 John 5:4). "We know that we are of God, and the whole world lieth in wickedness" (1 John 5:19). (d) Let us hear lastly what the Lord Jesus Christ says:— "The care of this world... choke the word, and he becometh unfruitful" (Matthew 13:22).
"Ye are of this world: I am not of this world" (John 8:28). "The Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him" (John xiv. 17). "If the world hate you, ye know that it hated Me before it hated you" (John 15:18). "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hated you" (John 15:19). "In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33). "They are not of the world, even as I am not of the world" (John 17:16). I make no comment on these twenty-two texts. They speak for themselves. If any one can read them carefully, and fail to see that the world is an enemy to the Christian, and that there is an utter opposition between the friendship of the world and the friendship of Christ, he is past the reach of argument, and it is waste of time to reason with him. To my eyes they contain a lesson as clear as the sun at noonday. I turn from Scripture to matters of fact and experience. I appeal to any old Christian who keeps his eyes open, and knows what is going on in the churches. I ask him whether it be not true that nothing damages the cause of religion so much as "the world!" It is not open sin, or open unbelief, which robs Christ of His professing servants, so much as the love of the world, the fear of the world, the cares of the world, the business of the world, the money of the world, the pleasures of the world, and the desire to keep in with the world. This
is the great rock on which thousands of young people are continually making shipwreck. They do not object to any article of the Christian faith. They do not deliberately choose evil, and openly rebel against God. They hope somehow to get to heaven at last; and they think it proper to have some religion. But they cannot give up their idol: they must have the world. And so, after running well and bidding fair for heaven while boys and girls, they turn aside when they become men and women, and go down the broad way which leads to destruction. They begin with Abraham and Moses, and end with Demas and Lot's wife. The last day alone will prove how many souls the world has slain. Hundreds will be found to have been trained in religious families, and to have known the Gospel from their very childhood, and yet missed heaven. They left the harbour of home with bright prospects, and launched forth on the ocean of life with a father's blessing and a mother's prayers, and then got out of the right course through the seductions of the world, and ended their voyage in shallows and in misery. It is a sorrowful story to tell; but, alas, it is only too common! I cannot wonder that St. Paul says, "Come out and be separate." II. Let me now try to show what does not constitute separation from the world. The point is one which requires clearing up. There are many mistakes made about it. You will sometimes see sincere and wellmeaning Christians doing things which God never intended them to do, in the matter of separation from the world, and honestly believing that they are in the path of duty. Their mistakes often do great harm. They give occasion to the wicked to ridicule all religion and supply them with an excuse for having none. They cause the way of truth to be evil spoken of, and add to the offence of the cross. I think it a plain duty to make a few remarks on the subject. We must never forget that it is possible to be very much in earnest, and to think we are "doing God service," when in reality we are making
some great mistake. There is such a thing as "zeal not according to knowledge." There are few things on which it is so important to pray for a right judgment and Christian common sense, as about separation from the world. (a) When St. Paul said, "Come out and be separate," he did not mean that Christians ought to give up all callings, trades, professions, and worldly business. He did not forbid men to be soldiers, sailors, lawyers, doctors, merchants, bankers, shopkeepers, or tradesmen. There is not a word in the New Testament to justify such a line of conduct. Cornelius the centurion, Luke the physician, Zenas the lawyer, are examples to the contrary. Idleness is in itself a sin. A lawful calling is a remedy against temptation. "If any man will not work, neither shall he eat" (2 Thessalonians 3:10). To give up any business of life, which is not necessarily sinful, to the wicked and the devil, from fear of getting harm from it, is lazy cowardly conduct. The right plan is to carry our religion into our business, and not to give up business under the specious pretence that it interferes with our religion. (b) When St. Paul said, "Come out and be separate;' he did not mean that Christians ought to decline all intercourse with unconverted people, and refuse to go into their society. There is no warrant for such conduct in the New Testament. Our Lord and His disciples did not refuse to go to a marriage feast, or to sit at meat at a Pharisee's table. St. Paul does not say, "If any of them that believe not bid you to a feast," you must not go, but only tells us how to behave if we do go (1 Corinthians 10:27). Moreover, it is a dangerous thing to begin judging people too closely, and settling who are converted and who are not, and what society is godly and what ungodly. We are sure to make mistakes. Above all, such a course of life would cut us off from many opportunities of doing good. If we carry our Master with us wherever we go, who can tell but we may save some, and get no harm? (c) When St. Paul says, "Come out and be separate" he does not
mean that Christians ought to take no interest in anything on earth except religion. To neglect science, art, literature, and politics,—to read nothing which is not directly spiritual,—to know nothing about what is going on among mankind, and never to look at a newspaper, —to care nothing about the government of one's country, and to be utterly indifferent as to the persons who guide its counsels and make its laws,—all this may seem very right and proper in the eyes of some people. But I take leave to think that it is an idle, selfish neglect of duty. St. Paul knew the value of good government, as one of the main helps to our "living a quiet and peaceable life in all godliness and honesty "(1 Timothy 2:2). St. Paul was not ashamed to read heathen writers, and to quote their words in his speeches and writing. St. Paul did not think it beneath him to show an acquaintance with the laws and customs and callings of the world, in the illustrations he gave from them. Christians who plume themselves on their ignorance of secular things are precisely the Christians who bring religion into contempt. I knew the case of a blacksmith who would not come to hear his clergyman preach the Gospel, until he found out that he knew the properties of iron. Then he came. (d) When St. Paul said, "Come out and be separate," he did not mean that Christians should be singular, eccentric, and peculiar in their dress, manners, demeanour and voice. Anything which attracts notice in these matters is most objectionable, and ought to be carefully avoided. To wear clothes of such a colour, or made in such a fashion, that when you go into company every eye is fixed on you, and you are the object of general observation, is an enormous mistake. It gives occasion to the wicked to ridicule religion, and looks self-righteous and affected. There is not the slightest proof that our Lord and His apostles, and Priscilla, and Persis, and their companions, did not dress and behave just like others in their own ranks of life. On the other hand, one of the many charges our Lord brings against the Pharisees was that of making broad their phylacteries, and enlarging the borders of their garments, so as to be "seen of men" (Matthew 23:5). True sanctity and sanctimoniousness are entirely different things. Those who try to show their
unworldliness by wearing conspicuously ugly clothes, or by speaking in a whining, snuffling voice, or by affecting an unnatural slavishness, humility, and gravity of manner, miss their mark altogether, and only give occasion to the enemies of the Lord to blaspheme. (e) When St. Paul said "Come out and be separate," he did not mean that Christians ought to retire from the company of mankind, and shut themselves up in solitude. It is one of the crying errors of the Church of Rome to suppose that eminent holiness is to be attained by such practices. It is the unhappy delusion of the whole army of monks, nuns, and hermits. Separation of this kind is not according to the mind of ChriSt. He says distinctly in His last prayer, "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil" (John 17:15). There is not a word in the Acts or Epistles to recommend such a separation. True believers are always represented as mixing in the world, doing their duty in it, and glorifying God by patience, meekness, purity, and courage in their several positions, and not by cowardly desertion of them. Moreover, it is foolish to suppose that we can keep the world and the devil out of our hearts by going into holes and corners. True religion and unworldliness are best seen, not in timidly forsaking the post which God has allotted to us, but in manfully standing our ground, and showing the power of grace to overcome evil. (f) Last, but not least, when St. Paul said, "Come out and be separate," he did not mean that Christians ought to withdraw from every Church in which there are unconverted members, or to refuse to worship in company with any who are not believers, or to keep away from the Lord's table if any ungodly people go up to it. This is a very common but a very grievous mistake. There is not a text in the New Testament to justify it, and it ought to be condemned as a pure invention of man. Our Lord Jesus Christ Himself deliberately allowed Judas Iscariot to be an apostle for three years, and gave him the Lord's Supper. He has taught us in the parable of the wheat and tares that converted and unconverted will be together till the harvest,
and cannot be divided. In his Epistles to the Seven Churches, and in all St. Paul's Epistles, we often see faults and corruptions mentioned and reproved, but we are never told that they justify desertion of the assembly, or neglect of ordinances. In short, we must not look for a perfect Church, a perfect congregation, and a perfect company of communicants until the marriage supper of the Lamb. If others are unworthy Churchmen, or unworthy partakers of the Lord's Supper, the sin is theirs and not ours: we are not their judges. But to separate ourselves from Church assemblies, and deprive ourselves of Christian ordinances, because others use them unworthily, is to take up a foolish, unreasonable, and unscriptural position. It is not the mind of Christ, and it certainly is not St. Paul's idea of separation from the world. I commend these six points to the calm consideration of all who wish to understand the subject of separation from the world. About each and all of them far more might be said than I have space to say in this paper. About each and all of them I have seen so many mistakes made, and so much misery and unhappiness caused by those mistakes, that I want to put Christians on their guard. I want them not to take up positions hastily, in the zeal of their first love, which they will afterwards be obliged to give up. I leave this part of my subject with two pieces of advice, which I offer especially to young Christians. I advise them, for one thing, if they really desire to come out from the world, to remember that the shortest path is not always the path of duty. To quarrel with all our unconverted relatives, to cut all our old friends, to withdraw entirely from mixed society, to live an exclusive life, to give up every act of courtesy and civility for the direct work of Christ—all this may seem very right, and may satisfy our consciences and save us trouble. But I venture a doubt whether it is not often a selfish, lazy, self-pleasing line of conduct, and whether the true cross and the true line of duty may not be to deny ourselves, and adopt a very different course of action. I advise them, for another thing, if
they want to come out from the world, to watch against a sour, morose, ungenial, gloomy, unpleasant, bearish demeanour, and never to forget that there is such a thing as "winning without the Word" (1 Peter iii.1). Let them strive to show unconverted people that their principles, whatever may be thought of them, make them cheerful, amiable, good-tempered, unselfish, considerate for others, and ready to take an interest in everything that is innocent and of good report. In short, let there be no needless separation between us and the world. In many things, as I shall soon show, we must be separate; but let us take care that it is separation of the right sort. If the world is offended by such separation we cannot help it. But let us never give the world occasion to say that our separation is foolish, senseless, ridiculous, unreasonable, uncharitable, and unscriptural. III. In the third place I shall try to show what true separation from the world really is. I take up this branch of my subject with a very deep sense of its difficulty, That there is a certain line of conduct which all true Christians ought to pursue with respect to "the world, and the things of the world," is very evident. The texts already quoted make that plain. The key to the solution of that question lies in the word "separation." But in what separation consists it is not easy to show. On some points it is not hard to lay down particular rules; on others it is impossible to do more than state general principles, and leave every one to apply them according to his position in life. This is what I shall now attempt to do. (a) First and foremost, he that desires to "come out from the world, and be separate," must steadily and habitually refuse to be guided by the world's standard of right and wrong. The rule of the bulk of mankind is to go with the stream, to do as others, to follow the fashion, to keep in with the common opinion, and to set your watch by the town clock. The true Christian will never be content with such a rule as that. He will simply ask, What saith
the Scripture? What is written in the Word of God? He will maintain firmly that nothing can be right which God says is wrong, and that the custom and opinion of his neighbours can never make that to be a trifle which God calls serious, or that to be no sin which God calls sin. He will never think lightly of such sins as drinking, swearing, gambling, lying, cheating, swindling, or breach of the seventh commandment, because they are common, and many say, Where is the mighty harm? That miserable argument— "Everybody thinks so, everybody says so, everybody does it, everybody will be there," goes for nothing with him. Is it condemned or approved by the Bible? That is his only question. If he stands alone in the parish, or town, or congregation, he will not go against the Bible. If he has to come out from the crowd, and take a position by himself, he will not flinch from it rather than disobey the Bible. This is genuine Scriptural separation. (b) He that desires to "come out from the world, and be separate," must be very careful how he spends his leisure time. This is a point which at first sight appears of little importance. But the longer I live the more I am persuaded that it deserves most serious attention. Honourable occupation and lawful business are a great safeguard to the soul, and the time that is spent upon them is comparatively the time of our least danger. The devil finds it hard to get a hearing from a busy man. But when the day's work is over, and the time of leisure arrives, then comes the hour of temptation. I do not hesitate to warn every man who wants to live a Christian life, to be very careful how he spends his evenings. Evening is the time when we are naturally disposed to unbend after the labours of the day; and evening is the time when the Christian is too often tempted to lay aside his armour, and consequently gets trouble on his soul. "Then cometh the devil," and with the devil the world. Evening is the time when the poor man is tempted to go to the public-house, and fall into sin. Evening is the time when the tradesman too often goes to the inn parlour, and sits for hours hearing and seeing things which
do him no good. Evening is the time which the higher classes choose for dancing, card playing, and the like; and consequently never get to bed till late at night. If we love our souls, and would not become worldly, let us mind how we spend our evenings. Tell me how a man spends his evenings, and I can generally tell what his character is. The true Christian will do well to make it a settled rule never to waste his evenings. Whatever others may do, let him resolve always to make time for quiet, calm thought—for Bible-reading and prayer. The rule will prove a hard one to keep. It may bring on him the charge of being unsocial and over-strict. Let him not mind this. Anything of this kind is better than habitual late hours in company, hurried prayers, slovenly Bible-reading, and a bad conscience. Even if he stands alone in his parish or town, let him not depart from his rule. He will find himself in a minority, and be thought a peculiar man. But this is genuine Scriptural separation. (c) He that desires to "come out from the world, and be separate," must steadily and habitually determine not to be swallowed up and absorbed in the business of the world. A true Christian will strive to do his duty in whatever station or position he finds himself, and to do it well. Whether statesman, or merchant, or banker, or lawyer, or doctor, or tradesman, or farmer, he will try to do his work so that no one can find occasion for fault in him. But he will not allow it to get between him and ChriSt. If he finds his business beginning to eat up his Sundays, his Bible-reading, his private prayer, and to bring clouds between him and heaven, he will say, "Stand back! There is a limit. Hitherto thou mayest go, but no further. I cannot sell my soul for place, fame, or gold." Like Daniel, he will make time for his communion with God, whatever the cost may be. Like Havelock, he will deny himself anything rather than lose his Bible-reading and his prayers. In all this he will find he stands almost alone. Many will laugh at him, and tell him they get on well enough without being so strict and particular. He will heed it not. He will resolutely hold the world at arm's length, whatever
present loss or sacrifice it may seen to entail. He will choose rather to be less rich and prosperous in this world, than not to prosper about his soul. To stand alone in this way, to run counter to the ways of others, requires immense self-denial. But this is genuine Scriptural separation. (d) He that desires to "come out from the world, and be separate" must steadily abstain from all amusements and recreations which are inseparably connected with sin. This is a hard subject to handle, and I approach it with pain. But I do not think I should be faithful to Christ, and faithful to my office as a minister, if I did not speak very plainly about it, in considering such a matter as separation from the world. Let me, then, say honestly, that I cannot understand how any one who makes any pretence to real vital religion, can allow himself to attend races and theatres. Conscience, no doubt, is a strange thing, and every man must judge for himself and use his liberty. One man sees no harm in things which another regards with abhorrence as evil. I can only give my own opinion for what it is worth, and entreat my readers to consider seriously what I say. That to look at horses running at full speed is in itself perfectly harmless, no sensible man will pretend to deny. That many plays, such as Shakespeare's, are among the finest productions of the human intellect, is equally undeniable. But all this is beside the question. The question is whether horse-racing and theatres in England are not inseparably bound up with things that are downright wicked. I assert without hesitation that they are so bound up. I assert that the breach of God's commandments so invariably accompanies the race and the play, that you cannot go to the amusement without helping sin. I entreat all professing Christians to remember this, and to take heed what they do. I warn them plainly that they have no right to shut
their eyes to facts which every intelligent person knows, for the mere. pleasure of seeing a horse-race, or listening to good actors or actresses. I warn them that they must not talk of separation from the world, if they can lend their sanction to amusements which are invariably connected with gambling, betting, drunkenness, and fornication. These are the things which God will judge. The end of these things is death. Hard words these, no doubt! But are they not true? It may seem to your relatives and friends very strait-laced, strict, and narrow, if you tell them you cannot go to the races or the theatre with them. But we must fall back on first principles. Is the world a danger to the soul or is it not? Are we to come out from the world or are we not? These are questions which can only be answered in one way. If we love our souls we must have nothing to do with amusements which are bound up with sin. Nothing short of this can be called genuine Scriptural separation from the world. (e) He that desires to "come out from the world, and be separate," must be moderate in the use of lawful and innocent recreations. No sensible Christian will ever think of condemning all recreations. In a world of wear and tear like that we live in, occasional unbending and relaxation are good. For the body and mind alike require seasons of lighter occupation, and opportunities of letting off high spirits, and especially when they are young. Exercise itself is a positive necessity for the preservation of mental and bodily health. I see no harm in cricket, rowing, running, and other manly athletic recreations. I find no fault with those who play at chess and such like games of skill. We are all fearfully and wonderfully made. No wonder the poet says— "Strange that a harp of thousand strings Should keep in tune so long."
Anything which strengthens nerves, and brain, and digestion, and lungs, and muscles, and makes us more fit for Christ's work, so long as it is not in itself sinful, is a blessing, and ought to be thankfully used. Any thing which will occasionally divert our thoughts from their usual grinding channel in a healthy manner, is a good and not an evil. But it is the excess of these innocent things which a true Christian must watch against, if he wants to be separate from the world. He must not devote his whole heart, and soul, and mind, and strength, and time to them, as many do, if he wishes to serve ChriSt. There are hundreds of lawful things which are good in moderation, but bad when taken in excess: healthful medicine in small quantities— downright poison when swallowed down in huge doses. In nothing is this so true as it is in the matter of recreations. The use of them is one thing, and the abuse of them is another. The Christian who uses them must know when to stop, and how to say Hold! enough! Do they interfere with his private religion? Do they take up too much of his thoughts and attention? Have they a secularizing effect on his soul? Have they a tendency to pull him down to earth? Then let him hold hard and take care. All this will require courage, self-denial, and firmness. It is a line of conduct which will often bring on us the ridicule and contempt of those who know not what moderation is, and who spend their lives in making trifles serious things and serious things trifles. But if we mean to come out from the world we must not mind this. We must be "temperate" even in lawful things, whatever others may think of us. This is genuine Scriptural separation. (f) Last, but not least, he that desires to "come out from the world, and be separate" must be careful how he allows himself in friendships, intimacies, and close relationships with worldly people. We cannot help meeting many unconverted people as long as we live. We cannot avoid having intercourse with them, and doing business with them, unless "we go out of the world" (1 Corinthians 5:10). To
treat them with the utmost courtesy, kindness, and charity, whenever we do meet them, is a positive duty. But acquaintance is one thing, and intimate friendship is quite another. To seek their society without cause, to choose their company, to cultivate intimacy with them, is very dangerous to the soul. Human nature is so constituted that we cannot be much with other people without effect on our own character. The old proverb will never fail to prove true: "Tell me with whom a man chooses to live, and I will tell you what he is." The Scripture says expressly, "He that walketh with wise men shall be wise; but a companion of fools shall be destroyed" (Prov. 13:20). If, then, a Christian, who desires to live consistently, chooses as his friends those who either do not care for their souls, or the Bible, or God, or Christ, or holiness, or regard them as of secondary importanceit seems to me impossible for him to prosper in his religion. He will soon find that their ways are not his ways, nor their thoughts his thoughts, nor their tastes his tastes; and that, unless they change, he must give up intimacy with them. In short, there must be separation. Of course such separation will be painful. But if we have to choose between the loss of a friend and the injury of our souls, there ought to be no doubt in our minds. If friends will not walk in the narrow way with us, we must not walk in the broad way to please them. But let us distinctly understand that to attempt to keep up close intimacy between a converted and an unconverted person, if both are consistent with their natures, is to attempt an impossibility. The principle here laid down ought to be carefully remembered by all unmarried Christians in the choice of a husband or wife. I fear it is too often entirely forgotten. Too many seem to think of everything except religion in choosing a partner for life, or to suppose that it will come somehow as a matter of course. Yet when a praying, Biblereading, God-fearing, Christ-loving, Sabbath-keeping Christian marries a person who takes no interest whatever in serious religion, what can the result be but injury to the Christian, or immense unhappiness? Health is not infectious, but disease is. As a general
rule in such cases, the good go down to the level of the bad, and the bad do not come up to the level of the good. The subject is a delicate one, and I do not care to dwell upon it. But this I say confidently to every unmarried Christian man or woman—if you love your soul, if you do not want to fall away and backslide, if you do not want to destroy your own peace and comfort for life, resolve never to marry any person who is not a thorough Christian, whatever the resolution may cost you. You had better die than marry an unbeliever. Stand to this resolution, and let no one ever persuade you out of it. Depart from this resolution, and you will find it almost impossible to "come out and be separate." You will find you have tied a mill-stone round your own neck in running the race towards heaven; and if saved at last it will be "so as by fire." (1 Corinthians 3:15.) I offer these six general hints to all who wish to follow St. Paul's advice, and to come out from the world and be separate. In giving them, I lay no claim to infallibility; but I believe they deserve consideration and attention. I do not forget that the subject is full of difficulties, and that scores of doubtful cases are continually arising in a Christian's course, in which it is very hard to say what is the path of duty, and how to behave. Perhaps the following bits of advice may be found useful.—In all doubtful cases we should first pray for wisdom and sound judgment. If prayer is worth anything, it must be specially valuable when we desire to do right, but do not see our way. In all doubtful cases let us often try ourselves by recollecting the eye of God. Should I go to such and such a place, or do such and such a thing, if I really thought God was looking at me? In all doubtful cases let us never forget the second advent of Christ and the day of judgment. Should I like to be found in such and such company, or employed in such and such ways? Finally, in all doubtful cases let us find out what the conduct of the holiest and best Christians has been under similar circumstances. If we do not clearly see our own way, we need not be ashamed to follow good examples. I throw out these suggestions for the use of all who are in difficulties about disputable points, in the matter of separation from the world. I cannot help thinking that they may help to untie many knots, and solve many
problems. IV. I shall now conclude the whole subject by trying to show the secrets of real victory over the world. To come out from the world of course is not an easy thing. It cannot be easy so long as human nature is what it is, and a busy devil is always near us. It requires a constant struggle and exertion; it entails incessant conflict and self-denial; it often places us in exact opposition to members of our own families, to relations and neighbours; it sometimes obliges us to do things which give great offence, and bring on us ridicule and petty persecution. It is precisely this which makes many hang back and shrink from decided religion. They know they are not right; they know that they are not so "thorough" in Christ's service as they ought to be, and they feel uncomfortable and ill at ease. But the fear of man keeps them back. And so they linger on through life with aching, dissatisfied hearts— with too much religion to be happy in the world, and too much of the world to be happy in their religion. I fear this is a very common case, if the truth were known. Yet there are some in every age who seem to get the victory over the world. They come out decidedly from its ways, and are unmistakably separate. They are independent of its opinions, and unshaken by its opposition. They move on like planets in an orbit of their own, and seem to rise equally above the world's smiles and frowns. And what are the secrets of their victory? I will set them down. (a) The first secret of victory over the world is a right heart. By that I mean a heart renewed, changed, and sanctified by the Holy Ghost—a heart in which Christ dwells, a heart in which old things have passed away, and all things become new. The grand mark of such a heart is the bias of its tastes and affections. The owner of such a heart no longer likes the world, and the things of the world, and therefore finds it no trial or sacrifice to give them up. He has no longer any
appetite for the company, the conversation, the amusements, the occupations, the books which he once loved, and to "come out" from them seems natural to him. Great indeed is the expulsive power of a new principle! Just as the new spring-buds in a beech hedge push off the old leaves, and make them quietly fall to the ground, so does the new heart of a believer invariably effect his tastes and likings, and make him drop many things which he once loved and lived in, because he now likes them no more. Let him that wants to "come out from the world, and be separate," make sure first and foremost that he has got a new heart. If the heart is really right, everything else will be right in time. "If thine eye be single, thy whole body shall be full of light" (Matthew 6:22.) If the affections are not right, there never will be right action. (b) The second secret of victory over the world is a lively practical faith in unseen things. What saith the Scripture: "This is the victory that overcometh the world, even our faith"? (1 John 5:4). To attain and keep up the habit of looking steadily at invisible things, as if they were visible—to set before our minds every day, as grand realities, our souls, God, Christ, heaven, hell, judgment, eternity—to cherish an abiding conviction that what we do not see is just as real as what we do see, and ten thousand times more important—this, this is one way to be conquerors over the world. This was the faith which made the noble army of saints, described in the eleventh chapter of Hebrews, obtain such a glorious testimony from the Holy GhoSt. They all acted under a firm persuasion that they had a real God, a real Saviour, and a real home in heaven, though unseen by mortal eyes. Armed with this faith a man regards this world as a shadow compared to the world to come, and cares little for its praise or blame, its enmity or its rewards. Let him that wants to come out from the world and be separate, but shrinks and hangs back for fear of the things seen, pray and strive to have this faith. "All things are possible to him that believeth" (Mark 9:23). Like Moses, he will find it possible to forsake Egypt, seeing Him that is invisible. Like Moses, he will not care what he loses and who is displeased, because he sees afar off, like one looking though a telescope, a substantial
recompense of reward. (Hebrews 1:26). (c) The third and last secret of victory over the world, is to attain and cultivate the habit of boldly confessing Christ on all proper occasions. In saying this I would not be mistaken. I want no one to blow a trumpet before him, and thrust his religion on others at all seasons. But I do wish to encourage all who strive to come out from the world to show their colours, and to act and speak out like men who are not ashamed to serve ChriSt. A steady, quiet assertion of our own principles, as Christians—an habitual readiness to let the children of the world see that we are guided by other rules than they are, and do not mean to swerve from them—a calm, firm, courteous maintenance of our own standard of things in every company—all this will insensibly form a habit within us, and make it comparatively easy to be a separate man. It will be hard at first, no doubt, and cost us many a struggle; but the longer we go on, the easier will it be. Repeated acts of confessing Christ will produce habits. Habits once formed will produce a settled character. Our characters once known, we shall be saved much trouble. Men will know what to expect from us, and will count it no strange thing if they see us living the lives of separate peculiar people. He that grasps the nettle most firmly will always be less hurt than the man who touches it with a trembling hand. It as a great thing to be able to say "No" decidedly, but courteously, when asked to do anything which conscience says is wrong. He that shows his colours boldly from the first, and is never ashamed to let men see "whose he is and whom he serves," will soon find that he has overcome the world, and will be let alone. Bold confession is a long step towards victory. It only remains for me now to conclude the whole subject with a few short words of application. The danger of the world ruining the soul, the nature of true separation from the world, the secrets of victory over the world, are all before the reader of this paper. I now ask him to give me his attention for the last time, while I try to say something directly for his personal benefit.
(1) My first word shall be a question. Reader, are you overcoming the world, or are you overcome by it? Do you know what it is to come out from the world and be separate, or are you yet entangled by it, and conform to it? If you have any desire to be saved, I entreat you to answer this question. If you know nothing of "separation," I warn you affectionately that your soul is in great danger. The world passeth away; and they who cling to the world, and think only of the world, will pass away with it to everlasting ruin. Awake to know your peril before it be too late. Awake and flee from the wrath to come. The time is short. The end of all things is at hand. The shadows are lengthening. The sun is going down, The night cometh when no man can work. The great white throne will soon be set. The judgment will begin. The books will be opened. Awake, and come out from the world while it is called today. Yet a little while, and there will be no more worldly occupations and worldly amusements—no more getting money and spending money —no more eating, and drinking, and feasting, and dressing, and ballgoing, and theatres, and races, and cards, and gambling. Reader, what will you do when all these things have passed away for ever? How can you possibly be happy in an eternal heaven, where holiness is all in all, and worldliness has no place? Oh, consider these things, and be wise! Awake, and break the chains which the world has thrown around you. Awake and flee from the wrath to come. (2) My second word shall be a counsel. Reader, if you want to come out from the world, but know not what to do, take the advice which I give you this day. Begin by applying direct, as a penitent sinner, to our Lord Jesus Christ, and put your case in his hands. Pour out your heart before Him. Tell Him your whole story, and keep nothing back. Tell Him that you are a sinner wanting to be saved from the world, the flesh, and the devil, and entreat Him to save you. That blessed Saviour "gave Himself for our sins, that He might
deliver us from this present evil world" (Galatians i. 2). He knows what the world is, for He lived in it thirty and three years. He knows what the difficulties of a man are, for He was made man for our sakes, and dwelt among men. High in heaven, at the right hand of God, He is able to save to the uttermost all who come to God by Him —able to keep us from the evil of the world while we are still living in it—able to give us power to become the Sons of God—able to keep us from falling—able to make us more than conquerors. Reader, once more I say, Go direct to Christ with the prayer of faith, and put yourself wholly and unreservedly in His hands. Hard as it may seem to you now to come out from the world and be separate, you shall find that with Jesus nothing is impossible. You, even you, shall overcome the world. (3) My third and last word shall be encouragement. Reader, if you have learned by experience what it is to come out from the world, I can only say to you, Take comfort, and persevere. You are in the right road; you have no cause to be afraid. The everlasting hills are in sight. Your salvation is nearer than when you believed. Take comfort and press on. No doubt you have had many a battle, and made many a false step. You have sometimes felt ready to faint, and been half disposed to go back to Egypt. But your Master has never entirely left you, and He will never suffer you to be tempted above that you are able to bear. Then persevere steadily in your separation from the world, and never be ashamed of standing alone. Settle it firmly in your mind that the most decided Christians are always the happiest, and remember that no one ever said at the end of his course that he had been too holy, and lived too near to God. Hear, last of all, what is written in the Scriptures of truth: "Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God" (Luke 12:8).
"There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, "But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers; and children, and lands, with persecutions; and in the world to come eternal life" (Mark 10:29, 30). "Cast not away therefore your confidence, which hath great recompense of reward. "For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. "For yet a little while, and He that shall come will come, and will not tarry" (Hebrews 10:35—37). Christian reader, those words were written and spoken for your sake. Lay hold on them, and never forget them. Persevere to the end, and never be ashamed of coming out from the world, and being separate. Be sure it brings its own reward.
COME
"Come unto Me, all ye that labour and are heavy laden, and I will give you rest." Matthew 11:28
The name of the tract before you is short but the subject which that name unfolds is deeply important. It is the first word of a text of Scripture which deserves to be written in letters of gold. I offer that text to you as a friendly invitation: I entreat you to look at it, and ponder it well. That single text may be the salvation of your soul.
Our years are passing quickly away. As each successive stage of the year comes round, we hear of gatherings and invitations: Easter, Whitsuntide, Michaelmas, and Christmas, are all times when friends invite friends to come and see them. But there is one invitation which demands attention every day in the year: that invitation is the one which I bring you this day. It may be unlike any that you have yet received; but it is of unspeakable importance: it concerns the eternal happiness of your soul. Reader, do not shrink back when you read these words. I do not want to spoil your pleasures, provided always that your pleasures are not mixed with sin. I know that there is a time to laugh, as well as a time to weep. But I do want you to be thoughtful, as well as happy,— to consider, as well as to make mirth. There are some missing every Whitsuntide who a year before were alive and well; there are some every year gathering round Christmas fire-sides, who a year afterwards will be lying in their graves. Reader, how long have you yourself to live? Will another Whitsuntide, or another Christmas find you alive? Once more I entreat you to listen to the invitations which I bring you this day. I have a message for you from my Master. He says, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." There are four points in the text before you, to which I ask your attention. On each of these I have somewhat to say. I. First. Who is the Speaker of this invitation? II. Secondly. To whom is this invitation addressed? III. Thirdly. What does the Speaker ask you to do? IV. Lastly. What does the Speaker offer to give? May the Holy Ghost bless the reading of this tract to your everlasting
benefit May this day be a day to be specially remembered in the history of your soul! I. In the first place, Who is the Speaker of the invitation which heads this tract? Who is it that invites so freely and offers so largely? Who is it that says to your conscience this day, "Come: come unto Me" Reader, you have a right to ask these questions. You live in a lying world. The earth is full of cheats, shams, deceptions, impositions, and falsehoods. The value of a promissory note depends entirely on the name which is signed at the bottom. When you hear of a mighty Promiser you have a right to say, who is this? and what is His name? The Speaker of the invitation before you is the greatest and best Friend that man has ever had. It is the Lord Jesus Christ, the eternal Son of God. He is one who is almighty. He is God the Father's Fellow and equal; He is very God of very God: by Him were all things made. In His hand are all the treasures of wisdom and knowledge; He has all power in heaven and earth; in Him all fulness dwells. He has the keys of death and hell. He is now the appointed Mediator between God and man: He will one day be the Judge and King of all the earth. Reader, when such a One as this speaks, you may safely trust Him. What He promises He is able to perform. He is one who is most loving. He loved us so that He left heaven for our sakes, and laid aside for a season the glory that He had with the Father. He loved us so that He was born of a woman for our sakes and lived thirty-three years in this sinful world. He loved us so that He undertook to pay our mighty debt to God, and died upon the cross to make atonement for our sins. Reader, when such a One as this speaks, He deserves a hearing. When He promises a thing, you need not be afraid to trust him.
He is One who knows the heart of man most thoroughly. He took on Him a body like our own, and was made like man in all things, sin only excepted. He knows by experience what man has to go through. He has tasted poverty, and weariness, and hunger, and thirst, and pain, and temptation; He is acquainted with all our condition upon earth; He has "suffered Himself being tempted." Reader, when such a One as this makes an offer, He makes it with perfect wisdom. He knows exactly what you and I need. He is One who never breaks His word. He always fulfils His promises: He never fails to do what He undertakes. He never disappoints the soul that trusts Him. Mighty as He is, there is one thing which He cannot do: it is impossible for Him to lie. Reader, when such a One as this makes a promise, you need not doubt that He will stand to it. You may depend with confidence on His word. Reader, you have now heard who sends you the invitation which is before you today. It is the Lord Jesus Christ. Give Him the credit due to His name: grant Him a full and impartial hearing. Believe that a promise from His month deserves your best attention: see that you refuse not Him that speaketh. It is written, "If they escaped not who refused Him that spake on earth, much more shall not we escape if we refuse Him that speaketh from heaven." (Hebrews 12:25) II. I will now show you, in the second place, to whom the invitation before you is addressed. The Lord Jesus addresses "all that labour and are heavy-laden." The expression is deeply comforting and instructive. It is wide, sweeping, and comprehensive. It describes the ease of millions in every part of the world. Where are the labouring and heavy-laden? They are everywhere: they are a multitude that man can scarcely number; they are to be found in every climate, and in every country under the sun. They live in Europe, in Asia, in Africa, and in America; they dwell by the banks
of the Seine, as well as the banks of the Thames,— by the banks of the Mississippi as well as the banks of the Niger. They abound under republics as well as under monarchies, under liberal governments as well as under despotism. Everywhere you will find trouble, care, sorrow,— anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? Men are "labouring and heavyladen." To what class do the labouring and heavy-laden belong to? They belong to every class: there is no exception. They are to be found among masters as well as among servants,— among rich as well as among poor,-among kings as well as among subjects, among learned as well as among ignorant people. In every class you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? Men are "labouring and heavyladen." Reader, how shall we explain this? What is the cause of the state of things which I have just tried to describe?—Did God create man at the beginning to be unhappy? Most certainly not. —Are human governments to blame because men are not happy? At most to a very slight extent. The fault lies far too deep to be reached by human laws. —There is another cause, a cause which many unhappily refuse to see: THAT CAUSE IS SIN. Reader, sin and departure from God are the true reasons why men are everywhere labouring and heavy-laden. Sin is the universal disease which infects the whole earth. Sin brought in thorns and thistles at the beginning, and obliged man to earn his bread by the sweat of his brow; sin is the reason why the whole creation groaneth and travaileth in pain, and the foundations of the earth are out of course; sin is the cause of all the burdens which now press down mankind. Most men know it not, and weary themselves in vain to explain the state of things among them. But sin is the great root and foundation of all sorrow, whatever proud man may think. How much men ought to hate sin!
Reader, are you one of those who are labouring and heavy-laden? I think it very likely that you are. I am firmly persuaded that there are thousands of men and women in the world who are inwardly uncomfortable; and yet will not confess it. They feel a burden on their hearts, which they would gladly get rid of; and yet they do not know the way. They have a conviction that all is not right in their inward man, which they never tell to anyone. Husbands do not tell it to their wives, and wives do not tell it to their husbands; children do not tell it to their parents, and friends do not tell it to their friends; but the inward burden lies heavily on many hearts! There is far more unhappiness than the world sees. Disguise it as some will, there are multitudes uncomfortable because they know they are not prepared to meet God; and you, who are reading this tract, perhaps are one. Reader, if you are labouring and heavy-laden, you are the very person to whom the Lord Jesus Christ sends an invitation this day. If you have an aching heart, and a sore conscience,—if you want rest for a weary soul, and know not where to find it,—if you want peace for a guilty heart, and are at a loss which way to turn,—you are the man, you are the woman, to whom Jesus speaks today. There is hope for you. I bring you good tidings. "Come unto Me," says Jesus, "and I will give you rest." You may tell me this invitation cannot be meant for you, because you are not good enough to be invited by Christ. I answer, that Jesus does not speak to the good, but to the labouring and heavy-laden. Do you know anything of this feeling? Then you are one to whom He speaks. You may tell me that the invitation cannot be meant for you, because you are a sinner, and know nothing about religion. I answer, that it matters nothing what you are, or what you have been. Do you at this moment feel labouring and heavy-laden? Then you are one to whom Jesus speaks.
You may tell me that you cannot think the invitation is meant for you, because you are not yet converted, and have not got a new heart. I answer, that Christ's invitation is not addressed to the converted, but to the labouring and heavy laden. Is this what you feel? Is there any burden on your heart? Then you are one of those to whom Christ speaks. You may tell me that you have no right to accept this invitation, because you do not know that you are one of God's elect. I answer, that you have no right to put words in Christ's mouth, which God has not used: He does not say, "Come unto Me, all ye that are elect;" He addresses all the labouring and heavy laden ones, without any exception. Are you one of them? Is there weight within on your soul? This is the only question you have to decide. If you are, you are one of these to whom Christ speaks. Reader, if you are one of the labouring and heavy-laden ones, once more I entreat you not to refuse the invitation which I bring you today. Do not forsake your own mercies. The harbour of refuge is freely before you: do not turn away from it. The best of Friends holds out His hand to you: let not pride, or self-righteousness, or fear of man's ridicule, make you reject His proffered love. Take Him at His word. Say to Him, "Lord Jesus Christ, I am one of those whom Thine invitation suits: I am labouring and heavy-laden. Lord, what wilt Thou have me to do?" III. I will now show you in the third place, what the Lord Jesus Christ asks you to do. Three words make up the sum and substance of the invitation which He sends you today. If you are labouring and heavy-laden, Jesus says, Come unto Me. Reader, there is a grand simplicity about the three words now before you. Short and plain as the sentence seems, it contains a mine of deep truth and solid comfort. Weigh it: look at it: consider it: ponder it well. I believe that it is one half of saving Christianity to
understand what Jesus means when He says, "Come unto Me." Mark well, that the Lord Jesus does not bid the labouring and heavyladen "go and work." Those words would carry no comfort to heavy consciences: it would be like requiring labour from an exhausted man. No! He bids them "Come!"—He does not say, "Pay Me what thou owest." That demand would drive a broken heart into despair: it would be like claiming a debt from a ruined bankrupt. No! He says, "Come!"—He does not say, "Stand still and wait." That command would only be a mockery: it would be like promising to give medicine at the end of a week to one at the point of death." No: He says, "Come!" Today,— at once, —without any delay, "Come unto Me." But, after all, what is meant by coming to Christ? It is an expression often used, but often misunderstood. Beware that you make no mistake at this point. Here, unhappily, thousands turn aside out of the right course, and miss the truth. Beware that you do not make shipwreck at the very mouth of the harbour. Take notice that coming to Christ means something more than coming to church and chapel. You may fill your place regularly at a place of worship; and attend all outward means of grace, and yet not be saved. All this is not coming to Christ. Take notice, that coming to Christ is something more than coming to the Lord's Table. You may be a regular member and communicant; you may never be missing in the lists of those who eat that bread and drink that wine, which the Lord commanded to be received, and yet never be saved. All this is not coming to Christ. Take notice, that coming to Christ is something more than coming to ministers. You may be a constant hearer of some popular preacher, and a zealous partisan of all his opinions, and yet never be saved. All this is not coming to Christ. Take notice, once more, that coming to Christ is something more
than coming to the possession of head-knowledge about Him. You may know the whole system of Evangelical doctrine, and be able to talk, argue, and dispute on every jot of it, and yet never be saved. All this is not coming to Christ. Coming to Christ is coming to Him with the heart by simple faith. Believing on Christ is coming to Him, and coming to Christ is believing on Him. It is that act of the soul which takes place when a man, feeling his own sins, and despairing of all other hope, commits himself to Christ for salvation, ventures on Him, trusts Him, and casts himself wholly on Him. When a man turns to Christ empty that he may be filled, sick that he may be healed, hungry that he may be satisfied, thirsty that he may be refreshed, needy that he may be enriched, dying that he may have life, lost that he may be saved, guilty that he may be pardoned, sin-defiled that he may be cleansed, confessing that Christ alone can supply his need,—then he comes to Christ. When he uses Christ as the Jews used the city of refuge, as the starving Egyptians used Joseph, as the dying Israelites used the brazen serpent,—then he comes to Christ. It is the empty soul's venture on a full Saviour; it is the drowning man's grasp on the hand held out to help him; it is the sick man's reception of a headlong medicine. This, and nothing more than this, is cooling to Christ. Hearken, my beloved reader, whoever you may be, listen to a word of caution. Beware of mistakes as to this matter of coming to Christ. Do not stop short in any half-way house; do not allow the devil and the world to cheat you out of eternal life; do not suppose that you will ever get any good from Christ, unless you go straight, direct, thoroughly, and entirely to Christ Himself. Trust not in a little outward formality: content not yourself with a regular use of outward means. A lantern is an excellent help in a dark night, but it is not home: means of grace are useful aids, but they are not Christ. Oh, no! Press onward, forward, upward, till you have had personal, businesslike dealings with Christ Himself. Hearken again, my beloved reader. Beware of mistakes as to the
manner of coming to Christ. Dismiss from your mind for ever all idea of worthiness merit, and fitness in yourself; throw away all notions of goodness, righteousness, and deserts: think not that you can bring anything to recommend you, or to make you deserving of Christ's notice. You must come to Him as a poor, guilty undeserving sinner, or you might just as well not come at all. "To him that worketh not but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." (Romans 4:5) It is the peculiar mark of the faith that justifies and saves that it brings to Christ nothing but an empty hand. Hearken once more, my beloved reader. Let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel; he is not a halfangelic being, in whom is no weakness, or blemish, or infirmity: he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M'Cheyne? What were they all, but sinners who knew and felt their sins, and trusted only in Christ? What were they, but men who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived: in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required. Reader, the invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind,—that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted: that one is before you today. Jesus Christ is saying, "Come: come unto Me."
IV. I will now show you, in the last Place, what the Lord Jesus Christ promises to give. He does not ask the labouring and heavy-laden to come to Him for nothing. He holds out gracious inducements: He allures them by sweet offers. "Come unto Me," He says, "and I will give you rest." Rest is a pleasant thing. Few are the men and women in this weary world who do not know the sweetness of it. The man who has been labouring hard with his hands all the week, working in iron, or brass, or stone, or wood, or clay, —digging, lifting, hammering, cutting, — he knows the comfort of going home on Saturday night, and having one day of rest. The man who has been toiling hard with his head all day,—writing, copying, calculating, composing, sketching, planning, he knows the comfort of laying aside his papers and having a little rest. Yes: rest is a pleasant thing. And rest is one of the principal offers which— "Come to me," says the world, "and I will give you riches and pleasure."— "Come with me," says the devil, "and I will give you greatest, power, and wisdom." "Come unto Me," says the Lord Jesus Christ, "and I will give you rest." But what is the nature of that rest which the Lord Jesus promises to give? It is no mere repose of body. A man may have that and yet be miserable. You may place him in a palace, and surround him with every possible comfort; you may give him money in abundance, and everything that money can buy; you may free him from all care about tomorrow's bodily wants, —and take away the need of labouring for a single hour: all this you may do to a man, and yet not give him true rest. Thousands know this too well by bitter experience. Their hearts are starving in the midst of worldly plenty; their inward man is sick and weary, while their outward man is clothed in purple and fine linen, and fares sumptuously every day! Yes: a man may have houses, and lands, and money, and horses, and carriages, and soft beds, and good fare, and attentive servants, and yet not have true rest.
The rest that Christ gives is an inward thing. It is rest of heart, rest of conscience, rest of mind, rest of affection, rest of will. It is rest from a comfortable sense of sins being all forgiven and guilt all put away; it is rest from a solid hope of good things to come, laid up beyond the reach of disease, and death, and the grave; it is rest from the wellgrounded feeling, that the great business of life is settled, its great end provided for, that in time all is well done, and in eternity heaven will be our home. Rest such as this the Lord Jesus gives to those who come to Him, by showing them His own finished work on the cross, by clothing them in His own perfect righteousness, and washing them in His own precious blood. When a man begins to see that the Son of God actually died for his sins, his soul begins to taste something of inward quiet and peace. Rest such as this the Lord Jesus gives to those who come to Him, by revealing Himself as their ever-living High Priest in heaven, and God reconciled to them through Him. When a man begins to see that the Son of God actually lives to intercede for him, he will begin to feel something of inward quiet and peace. Rest such as this the Lord Jesus gives to those who come to Him, by implanting His Spirit in their hearts, witnessing with their spirits that they are God's children, find that old things are passed away, and all things are become new. When a man begins to feel an inward drawing towards God as a father, and a sense of being an adopted and forgiven child, his soul begins to feel something of quiet and peace. Rest such as this the Lord Jesus gives to those who come to Him, by dwelling in their hearts as King, by putting all things within in order, and giving to each faculty its place and work. When a man begins to find order in his heart in place of rebellion and confusion, his soul begins to understand something of quiet and peace. There is no true
inward happiness until the true King is on the throne. Rest such as this is the privilege of all believers in Christ. Some know more of it and some less; some feel it only at distant intervals, and some feel it almost always; few enjoy the sense of it without many a battle with unbelief; and many a conflict with fear: but all who truly come to Christ, know something of this rest. Ask them, with all their complaints and doubts, whether they would give up Christ and go back to the world. You will get only one answer. Weak as their sense of rest may be, they have got hold of something which does them good, and that something they cannot let go. Rest such as this is within reach of all who are willing to seek it and receive it. The poor man is not so poor but he may have it; the ignorant man is not so ignorant but he may know it; the sick man is not so weak and helpless but he may get hold of it Faith, simple faith, is the one thing needful in order to possess Christ's rest. Faith in Christ is the grand secret of happiness. Neither poverty, nor ignorance, nor tribulation, nor distress can prevent men and women feeling rest of soul, if they will only come to Christ and believe. Rest such as this is the possession which makes men independent. Banks may break, and money make itself wings and flee away; war, pestilence, and famine may break in and land, and the foundations of the earth be out of course; health and vigour may depart, and the body be crushed down by loathsome disease; death may cut down wife, and children, and friends, until he who once enjoyed them stands entirely alone: but the man who has come to Christ by faith will still possess something which can never he taken from him. Like Paul and Silas, he will sing in prison; like Job, bereaved of children and property, he will bless the name of the Lord. He is the truly independent man who possesses that which nothing can take away. Rest such as this is the possession which makes men truly rich. It lasts; it wears; it endures; it lightens the solitary home; it smooths down the dying pillow; it goes with men when they are placed in
their coffins; it abides with them when they are laid in their graves. When friends can no longer help us, and money is no longer of use, when doctors can no longer relieve our pain, and nurses can no longer minister to our wants,-when sense begins to fail, and eye and ear can no longer do their duty,— then, even then, the "rest" which Christ gives will be shed abroad in the heart of the believer. The words "rich" and "poor" will change their meaning entirely one day. He is the only rich man who has come to Christ by faith, and from Christ has received rest. Reader, this is the rest which Christ offers to give to all who are labouring and heavy-laden; this is the rest for which He invites them to come to Him; this is the rest which I want you to enjoy, and to which I bring you an invitation this day. May God grant that the invitation may not be brought to you in vain! 1. Reader, do you know anything of the "rest" of which I have been speaking? If not what have you got from your religion? You live in a Christian land; you profess and call yourself a Christian; you have probably attended a Christian place of worship many years: you would not like to be called an infidel or a heathen. Yet all this time what benefit have you received from your Christianity? What solid advantage have you obtained from it? For anything one can see, you might just as well have been a Turk or a Jew. Take advice this day, and resolve to possess the realities of Christianity, as well as the name, and the substance, as well as the form. Do not be content until you know something of the peace, and hope, and joy, and consolation which Christians enjoyed in former times. Ask yourself what is the reason that you are a stranger to the feelings which men and women experienced in the days of the Apostles: ask yourself why you do not "joy in the Lord," and feel "peace with God," like the Romans and Philippians, to whom St. Paul wrote. Religious feelings, no doubt, are often deceptive; but surely the religion which produces no feelings at all is not the religion of the New Testament. The religion which gives a man no inward comfort
can never be a religion from God. Reader, take heed to yourself. Never be satisfied until you know something of the "rest that is in Christ." 2. Reader, do you desire rest of soul, and yet know not where to turn for it? Remember this day, that there is only one place where it can be found. Governments cannot give it; education will not impart it; worldly amusements cannot supply it; money will not purchase it. It can only be found in the hand of Jesus Christ; and to His hand you must turn, if you would find peace within. There is no royal road to rest of soul. Let that never be forgotten. There is only one way to the Father,—Jesus Christ; one door into heaven,—Jesus Christ; and one path to heart-peace,—Jesus Christ. By that way all labouring and heavy-laden ones must go, whatever be their rank or condition. Kings in their palaces, and paupers in the workhouse, are all on a level in this matter. All alike must come to Christ, if they feel soul-weary and tired; all must drink of the same fountain, if they would have their thirst relieved. You may not believe what I am now writing. Time will show who is right and who is wrong. Go on, if you will, imagining that true happiness is to be found in the good things of this world. Seek it, if you will, in revelling and banqueting, in dancing and merry making. In races and theatres, in field-sports and cards. Seek it, if you will, in reading and scientific pursuits, in music and painting, in politics and business. Seek it: but you will never overtake it, unless you change your plan. Real heart-rest is never to be found except in heart-union with Jesus Christ. The Princess Elizabeth, daughter of Charles I, lies buried in Newport Church, in the Isle of Wight. A marble monument, erected by our gracious Queen Victoria, records in a touching way the manner of her death. They languished in Carnsbrook Castle during the unhappy Commonwealth wars, a prisoner, alone, and separate from all the companions of her youth, until death set her free. She was found
dead one day with her head leaning on her Bible, and the Bible open at the words, "Come unto Me, all ye that labour and are heavy-laden, and I will give you rest." The monument in Newport Church records this fact. It consists of a female figure reclining her head on a marble book, with the text already quoted engraved on the book. Think, reader, what a sermon in stone that monument preaches. Think what a standing memorial it affords of the utter inability of rank and high birth to confer certain happiness! Think what a testimony it becomes to the lesson before you this day,—the mighty lesson that there is no true rest for any one excepting in Christ! Happy will it be for your soul if that lesson is never forgotten! 3. Reader, do you desire to possess the rest that Christ alone can give, and yet feel afraid to seek it? I beseech you, as a friend to your soul, to cast this needless fear away. For what did Christ die on the cross, if not to save sinners? For what does He sit at the right hand of God, if not to receive and intercede for sinners? When Christ invites you so plainly, and promises so freely, why should you rob your own soul, and refuse to come to Him? Who, among all the readers of this tract, desires to be saved by Christ, and yet is not saved at present? Come, I beseech: you come to Christ without delay. Though you have been a great sinner, COME.— Though you have long resisted warnings, counsels, sermons, COME. — Though you have sinned against light and knowledge, against a father's advice and a mother's tears, COME. Though you have plunged into every excess of wickedness, and lived without a Sabbath and without prayer, yet COME.— The door is not shut, the fountain is not yet closed. Jesus Christ invites you. It is enough that you feel labouring and heavy-laden, and desire to be saved. COME: COME TO CHRIST WITHOUT DELAY! Come to Him by faith, and pour out your heart before Him in prayer. Tell Him the whole story of your life, and ask Him to receive you. Cry to Him as the penitent thief did, when he saw Him on the cross. Say to Him, "Lord, save me also! Lord, remember me!" COME: COME
TO CHRIST! Reader, if you have never come to this point yet, you must come to it at last, if you mean to be saved. You must apply to Christ as a sinner; you must have personal dealings with the great Physician, and apply to Him for a cure. Why not do it at once? Why not this very day accept the great invitation? Once more, I repeat my exhortation. COME: COME TO CHRIST WITHOUT DELAY! 4. Reader, have you found the rest which Christ gives? Have you tasted true peace by coming to him and casting your soul on him? Then go on to the end of your days as you have begun, looking to Jesus and living on Him. Go on drawing daily full supplies of rest, peace, mercy, and grace from the great fountain of rest and peace. Remember that, if you live to the age of Methuselah, you will never be anything but a poor empty sinner, owing all you have and hope for to Christ alone. Never be ashamed of living the life of faith in Christ. Men may ridicule and mock you, and even silence you in argument; but they can never take from you the feelings which faith in Christ gives. They can never prevent you feeling, "I was weary till I found Christ, but now I have rest of conscience. I was blind, but now I see. I was dead, but I am alive again. I was lost, but I am found." Invite all around you to come to Christ. Use every lawful effort to bring father, mother, husband, wife, children, brothers, sisters, friends, relatives, companions, fellow-workmen, servants,-to bring all and every one to the knowledge of the Lord Jesus. Spare no pains. Speak to them about Christ: speak to Christ about them. Be instant in season, out of season. Say to them, as Moses did to Hobab, "Come with us and we will do you good." The more you work for the souls of others, the more blessing will you get for your own soul. Last, but not least, look forward with confidence to a better rest in a world to come. Yet a little time, and He that shall come, will come,
and will not tarry: he will gather together all who have believed in Him, and take His people to a home where the wicked shall cease from troubling, and the weary shall be at perfect rest; he shall give them a glorious body, in which they shall serve Him without distraction, and praise Him without weariness. He shall wipe away tears from all faces, and make all things new. (Isaiah 25:8) There is a good time coming for all who have come to Christ and committed their souls into His keeping. They shall remember all the ways by which they have been led, and see the wisdom of every step in the way; they all wonder that they ever doubted the kindness and love of their Shepherd: above all, they shall wonder that they could live so long without Him, and that when they heard of Him they could hesitate about coming to Him. There is a pass in Scotland called Glencoe, which supplies a beautiful illustration of what heaven will be to the man who comes to Christ. The road through Glencoe carries the traveller up a long and steep ascent, with many a little winding and many a little turn in its course. But when the top of the pass is reached, a stone is seen by the wayside, with these simple words engraven on it, "Rest, and be thankful." Reader, those words describe the feelings with which everyone who comes to Christ will at length enter heaven. The summit of the narrow way will be won: we shall cease from our weary journeying, and sit down in the kingdom of God; we shall look back over all the way of life with thankfulness, and see the perfect wisdom of every little winding and turn in the steep ascent by which we were led; we shall forget the toils of the upward journey in the glorious rest. Here in this world our sense of rest in Christ at best is feeble and partial; but, "when that which is perfect is come, that which is in part shall be done away." Thanks be unto God, a day is coming when believers shall rest perfectly, and be thankful. Reader, the invitation is now before you. Will you accept it? ÷
Conversion
"Repent therefore, and be converted." Acts 3:19
"I assure you, unless you are converted and become like children, you will never enter the kingdom of heaven."Matthew 18:3
The subject which forms the title of this paper is one which touches all mankind. It ought to come home to all ranks and classes, high or low, rich or poor, old or young, gentle or simple. Anyone may get to heaven without money, rank, or learning. No one, however wise, wealthy, noble, or beautiful, will ever get to heaven without conversion. There are six points of view in which I wish to consider the subject of this paper. I will try to show that conversion is— I. A Scriptural thing II. A real thing III. A necessary thing IV. A possible thing V. A happy thing VI. A thing that may be seen I. Let me show, in the first place, that conversion is a SCRIPTURAL thing
I mean by this, that conversion is a thing plainly mentioned in the Bible. This is the first point we have to ascertain about anything in religion. It matters nothing who says a thing, and declares it to be religious truth; it matters nothing whether we like or dislike a doctrine. Is it in the Bible? That is the only question. If it is, we have no right to refuse it. If we reject a Bible truth because we do not like it, we do so at the peril of our souls, and might as well become infidels at once. This is a principle which ought never to be forgotten.
Let us turn to the Bible. Hear what David says, "The law of the Lord is perfect, converting the soul", "Sinners shall be converted unto You." (Psalm 19:7; Psalm 51:13) Hear what our Lord Jesus Christ says, "Except you be converted, and become as little children, you shall not enter into the kingdom of heaven." (Matthew 18:3) Hear what Peter says, "Repent, and be converted, that your sins may be blotted out." (Acts 3:19) Hear what James says, "He which converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (James 5:20)
I could easily add to this Scriptural evidence. I could quote many passages in which the idea of conversion is contained, though the word itself is not used. To be renewed—to be transformed—to be created anew—to be raised from the dead—to be illuminated—to pass from death to life—to be born again—to put off the old man and put on the new man—all these are Scriptural expressions, which mean the same thing as conversion. They are all the same thing, seen from a different point of view. But enough is as good as a feast, in these matters. There can be no doubt of the truth of my first position—that conversion is a Scriptural thing. It is not a mere device of man's invention—it is in the Bible.
You may tell me, perhaps, that you do not care for "texts." You may say that you are not accustomed to make single texts decide questions in your religion. If this is your case, I am sorry for you. Our Lord Jesus Christ and His apostles used to quote single texts frequently, and to make everything in their arguments hinge upon
them. One plain text with them was sufficient to settle a point. Is it not a serious matter, that while the Lord Jesus and His apostles made such use of single texts, you do not care for them? I entreat every reader of these pages to beware of ignorant prejudices on religious subjects. I have known people to find fault with doctrines and opinions as enthusiastic, fanatical, and absurd, in total ignorance that they were finding fault with Scripture itself! They have given sad proof that they spoke of things which they did not understand, and that they knew nothing, comparatively, of the contents of the Bible. It is recorded that, in Somersetshire, one hundred years ago, a great preacher was summoned before the magistrates for swearing in the pulpit. He had used in his sermon the well-known text, "He who believes not shall be damned" (Mark 16:16); and the constable was so ignorant that he did not know the preacher was quoting God's Word! I myself remember a lady of rank being very indignant, because a speaker at a Missionary meeting described the heathen as "having no hope." And yet the speaker had only used the very expression used by Paul, in describing the state of the Ephesians before the Gospel came to them! (Ephesians 2:12) Beware of making a like mistake. Take care that you do not expose your own ignorance by talking against conversion. Search the Scriptures. Conversion is a scriptural thing.
II. Let me show, in the second place, that conversion is a REAL thing I feel it very needful to say something about this point. We live in an age of shams, cheats, deceptions, and impositions. It is an age of white-wash, varnish, lacquer, and veneer. It is an age of plaster, plating and gilding. It is an age of adulterated food, paste diamonds, false weights and measures, unsound timber, and shoddy clothing. It is an age of wind-bags, and whitened sepulchers, and cymbals in religion. I can hardly wonder that many regard all Christian professors as suspicious characters, if not hypocrites, and deny the reality of any such thing as conversion.
Still, notwithstanding all that such people may say, I assert confidently, that there is such a thing as conversion. There are to be seen among people, every here and there, unmistakable cases of a complete turning round of heart, character, tastes, and life—cases which deserve no other name than that of conversion. I say that when a man turns right round from sin to God—from worldliness to holiness—from self-righteousness to self—distrust—from carelessness about religion to deep repentance—from unbelief to faith—from indifference to Christ to strong love to Christ—from neglect of prayer and the Bible, to a diligent use of all means of grace —I say boldly, that such a man is a converted man. When a man's heart is turned upside down in the way I have described, so that he loves what he once hated, and hates what he once loved, I say boldly, that it is a case of conversion. To deny it, is mere obstinacy and affectation. Such a change can be described in no other way. By far the most suitable name that can be given to it is the Scriptural name —conversion.
Of such changes the Bible gives many unmistakable patterns. Let anyone read attentively the histories of Manasseh king of Judah, of Matthew the apostle, of the woman of Samaria, of Zaccheus the publican, of Mary Magdalene, of Saul of Tarsus, of the Philippian jailer, of Lydia the purple seller, of the Jews to whom Peter preached on the day of Pentecost, of the Corinthians to whom Paul preached. (2 Chronicles 33:1-19 Matthew 9:9 John 4:1-29 Luke 19:1-10; Luke 8:2 Acts 9:1-22; Acts 16:14-34; Acts 2:37-41 1 Corinthians 6:9-11) In every one of these cases there was a mighty change. What can that change be called but conversion?
Of such changes the history of the Church in every age can supply many well-known examples. Let anyone study the life of Augustine, of Martin Luther, of Hugh Latimer, of John Bunyan, of Colonel Gardiner, of John Newton, of Thomas Scott. In everyone of these lives he will find a description of a mighty turning of heart, opinion, and conduct, towards God. What can that turning be called better than conversion?
Of such changes every man's own neighborhood and circle of acquaintances will furnish many specimens. Let any honest-minded person of observation look around him, and consider what I assert. Let him deny, if he can, that he can put his finger on men and women of his own age and standing, who are now utterly unlike what they once were in the matter of religion. About their own souls, and the importance of being saved—about sin, and God, and Christ, and repentance, and faith, and holiness—about Bible-reading, and praying—about all these things they are completely changed. I challenge any sensible man to deny that he knows such people. They are to be met with here and there in every part of the kingdom. Once more I ask, what can such changes be called but conversions? I feel almost ashamed to dwell so long on this point. It seems like spending time in proving that two plus two make four, or that the sun rises in the east. But, alas, there are too many people who will allow nothing, and will dispute everything, in religion! They know that they are not yet converted themselves, and they therefore try hard to make out that nobody was ever converted at all! I trust I have given a sufficient answer to all such people. I have shown you that conversion is a real true thing.
III. Let me show, in the third place, that conversion is a NECESSARY thing This is a point of great importance. Some worthy people are ready enough to admit that conversion is a Scriptural truth and a reality— but not a thing which needs to be pressed on most English people. The heathen, they grant, need conversion. Even the thieves, and fallen characters, and inhabitants of jails, they allow, may require conversion. But to talk of conversion being necessary for Churchgoing people, is to talk of things which they cannot see at all. "Such people may, in some cases, need a little stirring up and amendment. They may not be quite as good as they ought to be—it would be better
if they attended more to religion; but you have no right to say they need conversion! It is uncharitable, harsh, narrow-minded, bitter, wrong, to tell them they require conversion!"
This sadly common notion is a complete delusion. It is a pure invention of man's, without a scrap of foundation in God's Word. The Bible teaches expressly that the change of heart, called conversion, is a thing absolutely needed by everyone. It is needed because of the total corruption of human nature. It is needed because of the condition of every man's natural heart. All people born into the world, of every rank and nation, must have their hearts changed between the cradle and the grave, before they can go to heaven. All, all people, without exception, must be converted.
Without conversion of heart we cannot serve God on earth. We have naturally neither faith, nor fear, nor love, toward God and His Son Jesus Christ. We have no delight in His Word. We take no pleasure in prayer or communion with Him. We have no enjoyment in His ordinances, His house, His people, or His day. We may have a form of Christianity, and keep up a round of ceremonies and religious performances. But without conversion we have no more heart in our religion than a brick or a stone. Can a dead corpse serve God? We know it cannot. Well, without conversion we are dead toward God.
Look round the congregation with which you worship every Sunday. Mark how little interest the great majority of them take in what is going on. Observe how listless, and apathetic, and indifferent, they evidently are about the whole affair. It is clear their hearts are not there! They are thinking of something else, and not of religion. They are thinking of business, or money, or pleasure, or worldly plans, or bonnets, or gowns, or new dresses, or amusements. Their bodies are there—but not their hearts. And what is the reason? What is it they all need? They need conversion. Without it they only come to church for fashion and form's sake, and go away from church to serve the world or their sins.
But this is not all. Without conversion of heart we could not enjoy heaven, if we got there. Heaven is a place where holiness reigns supreme, and sin and the world have no place at all. The company will all be holy; the employments will all be holy; it will be an eternal Sabbath-day. Surely if we go to heaven, we must have a heart in tune and able to enjoy it, or else we shall not be happy. We must have a nature in harmony with the element we live in, and the place where we dwell. Can a fish be happy out of water? We know it cannot. Well, without conversion of heart we could not be happy in heaven.
Look round the neighborhood in which you live, and the people with whom you are acquainted. Think what many of them would do if they were cut off forever from money, and business, and newspapers, and cards, and balls, and races, and hunting, and shooting, and worldly amusements! Would they like it? Think what they would feel if they were shut up forever with Jesus Christ, and saints, and angels! Would they be happy? Would the eternal company of Moses, and David, and Paul, be pleasant to those who never take the trouble to read what those holy men wrote? Would heaven's everlasting praise suit the taste of those who can hardly spare a few minutes in a week for private religion, even for prayer? There is but one answer to be given to all these questions. We must be converted before we can enjoy heaven. Heaven would be no heaven to any child of Adam without conversion.
Let no man deceive us. There are two things which are of absolute necessity to the salvation of every man and woman on earth. One of them is the mediatorial work of Christ for us—His atonement, satisfaction, and intercession. The other is the converting work of the Spirit in us—His guiding, renewing, and sanctifying grace. We must have both a title and a heart for heaven. Sacraments are not necessary to salvation—a man may be saved without them, like the penitent thief. An interest in Christ and conversion are absolutely necessary—without them no one can possibly be saved. All, all alike, high or low, rich or poor, old or young, gentle or simple, churchmen or dissenters, baptized or unbaptized, all must be converted or
perish. There is no salvation without conversion. It is a necessary thing. IV. Let me now show, in the fourth place, that conversion is a POSSIBLE thing I think I know the feelings which come across many people's minds, when they read the things which I am writing in this paper. They take refuge in the idea that such a change as conversion is quite impossible, except for a favored few. "It is all very well, " they argue, "for parsons to talk of conversion; but the thing cannot be done; we have work to mind, families to provide for, business to attend to. It is no use expecting miracles now. We cannot be converted." Such thoughts are very common. The devil loves to put them before us, and our own lazy hearts are only too ready to receive them—but they will not stand examination. I am not afraid to lay it down that conversion is a possible thing. If it were not so, I would not say another word. In saying this, however, I would be sorry to be mistaken. I do not for a moment mean that anyone can convert himself, change his own heart, take away his own corrupt nature, put in himself a new spirit. I mean nothing of the kind. I would as soon expect the dry bones in Ezekiel's vision to give themselves life. (Ezekiel 37:3) I only mean that there is nothing in Scripture, nothing in God, nothing in man's condition, which warrants anyone in saying, "I can never be converted." There lives not the man or woman on earth of whom it could be said, "their conversion is an impossibility." Anyone, however sinful and hardened, anyone may be converted. Why do I speak so confidently? How is it that I can look round the world, and see the desperate wickedness that is in it, and yet despair of no living man's soul? How is it that I can say to anyone, however hard, fallen, and bad, "Your case is not hopeless—you, even you, may be converted?" I can do it because of the things contained in Christ's Gospel. It is the glory of that Gospel that under it nothing is
impossible. Conversion is a possible thing, because of the almighty power of our Lord Jesus Christ. In Him is life. In His hand are the keys of death and hell. He has all power in heaven and earth. He quickens whom He will. (John 1:4; Revelation 1:18; Matthew 28:18; John 5:21) It is as easy to Him to create new hearts out of nothing, as it was to create the world out of nothing. It is as easy to Him to breathe spiritual life into a stony, dead heart, as it was to breathe natural life into the clay of which Adam was formed, and make him a living man. There was nothing He could not do on earth. Wind, sea, disease, death, the devil—all were obedient to His word. There is nothing that He cannot do in heaven at God's right hand. His hand is as strong as ever—His love is as great as ever. The Lord Jesus Christ lives, and therefore conversion is not impossible. But beside this, conversion is a possible thing, because of the almighty power of the Holy Spirit, whom Christ sends into the hearts of all whom He undertakes to save. The same divine Spirit who cooperated with the Father and Son in the work of creation, cooperates specially in the work of conversion. It is He who conveys life from Christ, the great Fountain of Life, into the hearts of sinners. He who moved on the face of the waters before those wonderful words were spoken, "Let there be light," is He who moves over sinners' souls, and takes their natural darkness away. Great indeed is the invisible power of the Holy Spirit! He can soften that which is hard. He can bend that which is stiff and stubborn. He can give eyes to the spiritually blind, ears to the spiritually deaf, tongues to the spiritually mute, feet to the spiritually lame, warmth to the spiritually cold, knowledge to the spiritually ignorant, and life to the spiritually dead. "None teaches like Him!" (Job 36:22) He has taught thousands of ignorant sinners, and never failed to make them "wise unto salvation." The Holy Spirit lives, and therefore conversion is never impossible. What can you say to these things? Away with the idea forever that
conversion is not possible. Cast it behind you—it is a temptation of the devil. Look not at yourself, and your own weak heart—for then you may well despair. Look upward at Christ, and the Holy Spirit, and learn that with them nothing is impossible. Yes! the age of spiritual miracles is not yet past! Dead souls in our congregations can yet be raised; blind eyes can yet be made to see; speechless prayerless tongues can yet be taught to pray. No one ought ever to despair. When Christ has left heaven, and laid down His office as the Savior of sinners—when the Holy Spirit has ceased to dwell in hearts, and is no longer God—then, and not until then, men and women may say, "We cannot be converted." Until then, I say boldly, conversion is a possible thing. If people are not converted, it is because they "will not come to Christ for life." (John 5:40) Conversion is possible. V. Let me show, in the fifth place, that conversion is a HAPPY thing I shall have written in vain if I leave this point untouched. There are thousands, I firmly believe, who are ready to admit the truth of all I have said hitherto. Scriptural, real, necessary, possible—all this they willingly allow conversion to be. "Of course, " they say, "we know it is all true. People ought to be converted." But will it increase a man's happiness to be converted? Will it add to a man's joys, and lessen his sorrows, to be converted? Here alas, is a point at which many stick fast. They have a secret, lurking fear, that if they are converted they must become melancholy, miserable, and low-spirited. Conversion and a sour face—conversion and a gloomy brow—conversion and an ill-natured readiness to snub young people, and put down all mirth— conversion and a sorrowful countenance—conversion and sighing and groaning—all these are things which they seem to think must go together! No wonder that such people shrink from the idea of conversion! The notion I have just described is very common and very mischievous. I desire to protest against it with all my heart, and soul, and mind, and strength. I assert without hesitation, that the
conversion described in Scripture is a happy thing and not a miserable one; and that if converted people are not happy, the fault must be in themselves. The happiness of a true Christian, no doubt, is not quite of the same sort as that of a worldly man. It is a calm, solid, deep flowing, substantial joy. It is not made up of excitement, levity, and boisterous spasmodic mirth. It is the sober, quiet joy of one who does not forget death, judgment, eternity, and a world to come, even in his chief mirth. But in the main I am confident the converted man is the happiest man. What says the Scripture? How does it describe the feelings and experience of people who have been converted? Does it give any countenance to the idea that conversion is a sorrowful and melancholy thing? Let us hear what Levi felt, when he had left the receipt of custom to follow Christ. We read that "he made a great feast in his own house," as if it was an occasion of gladness. (Luke 5:29) Let us hear what Zaccheus the publican felt, when Jesus offered to come to his house. We read that "he received Him joyfully." (Luke 19:6) Let us hear what the Samaritans felt, when they were converted through Philip's preaching. We read that "there was great joy in that city." (Acts 8:8) Let us hear what the Ethiopian eunuch felt in the day of his conversion. We read that "he went on his way rejoicing." (Acts 8:39) Let us hear what the Philippian jailer felt in the hour of his conversion. We read that "he rejoiced, believing in God with all his house." (Acts 16:34) In fact the testimony of Scripture on this subject is always one and the same. Conversion is always described as the cause of joy and not of sorrow, of happiness and not of misery. The plain truth, is that people speak ill of conversion because they know nothing really about it. They run down converted men and women as unhappy, because they judge them by their outward appearance of calmness, gravity, and quietness, and know nothing of their inward peace. They forget that it is not those who boast most of their own performances who do most, and it is not those who talk most of their happiness who are in reality the happiest people.
A converted man is happy, because he has peace with God. His sins are forgiven; his conscience is free from the sense of guilt—he can look forward to death, judgment, and eternity, and not feel afraid. What an immense blessing to feel forgiven and free! He is happy because he finds order in his heart. His passions are controlled, his affections are rightly directed. Everything in his inner man, however weak and feeble, is in its right place, and not in confusion. What an immense blessing order is! He is happy, because he feels independent of circumstances. Come what will, he is provided for— sickness, and losses, and death, can never touch his treasure in heaven, or rob him of Christ. What a blessing to feel independent! He is happy, because he feels ready. Whatever happens he is somewhat prepared—the great business is settled; the great concern of life is arranged. What a blessing to feel ready! These are indeed true springs of happiness. They are springs which are utterly shut up and sealed to an unconverted man. Without forgiveness of sins, without hope for the world to come, dependent on this world for comfort, unprepared to meet God, he cannot be really happy. Conversion is an essential part of true happiness. Settle it in your mind today that the friend who labors for your conversion to God is the best friend that you have. He is a friend not merely for the life to come—but for the life that now is. He is a friend to your present comfort as well as to your future deliverance from hell. He is a friend for time as well as for eternity. Conversion is a happy thing. VI. Let me now show you, in the last place, that conversion is a thing that may be SEEN This is a part of my subject which ought never to be overlooked. Well would it be for the Church and the world, if in every age it had received more attention. Thousands have turned away in disgust from Christianity, because of the wickedness of many who profess it. Hundreds have caused the very name of conversion to stink, by the
lives they have lived after declaring themselves converted. They have fancied that a few spasmodic sensations and convictions were the true grace of God. They have imagined themselves converted, because their animal feelings were excited. They have called themselves "converts" without the slightest right or title to that honored name. All this has done immense harm, and it is doing peculiar harm in the present day. The times demand a very clear assertion of the great principle—that true conversion is a thing that can always be seen. I admit fully that the manner of the Spirit's working is invisible. It is like the wind. It is like the attractive power of the magnet. It is like the influence of the moon upon the tides. There is something about it far beyond the reach of man's eyes or understanding. But while I admit this decidedly, I maintain no less decidedly that the effects of the Spirit's work in conversion will always be seen. Those effects may be weak and feeble at first—to the natural man they may hardly be visible, and not understood. But effects there always will be—some fruit will always be seen where there is true conversion. Where no effect can be seen, there you may be sure there is no grace. Where no visible fruit can be found, there you may be sure is no conversion. Does anyone ask me what we may expect to see in a true conversion? I reply, There will always be something seen in a converted man's character, and feelings, and conduct, and opinions, and daily life. You will not see in him perfection; but you will see in him something peculiar, distinct, and different from other people. You will see him hating sin, loving Christ, following after holiness, taking pleasure in his Bible, persevering in prayer. You will see him penitent, humble, believing, temperate, charitable, truthful, good-tempered, patient, upright, honorable, kind. These, at any rate, will be his aims—these are the things which he will follow after, however short he may come of perfection. In some converted people you will see these things more distinctly, in others less. This only I say, wherever there is conversion, something of this kind will be seen.
I care nothing for a conversion which has neither marks nor evidences to show. I shall always say, "Give me some marks if I am to think you are converted. Show me your conversion without any marks, if you can! I do not believe in it. It is worth nothing at all." You may call such doctrine legal if you please. It is far better to be called legal than to be an Antinomian. Never, never, will I allow that the blessed Spirit can be in a man's heart, when no fruit of the Spirit can be seen in his life. A conversion which allows a man to live in sin, to lie, and drink, and swear, is not the conversion of the Bible. It is a counterfeit conversion, which can only please the devil, and will lead the man who is satisfied with it, not to heaven—but to hell.
Let this last point sink down into your heart and never be forgotten. Conversion is not only a Scriptural thing, a real thing, a necessary thing, a possible thing, and a happy thing—there remains one more grand characteristic about it—it is a thing that will always be seen. APPLICATION And now let me wind up this paper by a few plain appeals to the consciences of all who read it. I have tried to the best of my power to unfold and explain the nature of conversion. I have endeavored to set it forth in every point of view. Nothing remains but to try to bring it home to the heart of everyone into whose hands this book may fall. (1) First of all, I urge every reader of this paper to find out whether he is converted. I am not asking about other people. The heathen no doubt need conversion. The unhappy inhabitants of jails and reformatories need conversion. There may be people living near your own house who are open sinners and unbelievers, and need conversion. But all this is beside the question. I ask—Are you converted yourself? Are you converted? It is no reply to tell me that many people are hypocrites and false professors. It is no argument to say that there are many sham revivals, and mock conversions. All this may be very
true—but the abuse of a thing does not destroy the use of it. The circulation of bad money is no reason why there should not be good coin. Whatever others may be—Are you converted yourself? Are you converted? It is no answer to tell me that you go to church or chapel, and have been baptized and admitted to the Table of the Lord. All this proves little—I could say as much for Judas Iscariot, Demas, Simon Magus, Ananias, and Sapphira. The question is still not answered. Is your heart changed? Are you really converted to God? (2) In the next place, I urge every reader of this book who is not converted, never to rest until he is. Make haste awake to know your danger. Escape for your life! Flee from the wrath to come! Time is short! Eternity is near! Life is uncertain! Judgment is sure! Arise and call upon God. The throne of grace is yet standing— the Lord Jesus Christ is yet waiting to be gracious. The promises of the Gospel are wide, broad, full, and free—lay hold upon them this day. Repent, and believe the Gospel—repent, and be converted. Rest not, rest not, rest not, until you know and feel that you are a converted man. (3) In the last place, I offer a word of exhortation to every reader who has reason to think that he has gone through that blessed change of which I have been speaking in this paper. You can remember the time when you were not what you are now. You can remember a time in your life when old things passed away, and all things became new. To you also I have something to say. Allow the word of friendly counsel, and lay it to heart. (a) Do you think that you are converted? Then give all diligence to make your calling and conversion sure. Leave nothing uncertain that concerns your immortal soul. Labor to have the witness of the Spirit with your spirit, that you are a child of God. Assurance is to be had in this world, and assurance is worth the seeking. It is good to have hope—it is far better to feel sure.
(b) Do you think that you are converted? Then do not expect impossibilities in this world. Do not suppose the day will ever come when you will find no weak point in your heart, no wanderings in private prayer, no distraction in Bible-reading, no cold desires in the public worship of God, no flesh to mortify, no devil to tempt, no worldly snares to make you fall. Expect nothing of the kind. Conversion is not perfection! Conversion is not heaven! The old man within you is yet alive—the world around you is yet full of danger; the devil is not dead. Remember at your best, that a converted sinner is still a poor weak sinner, needing Christ every day. Remember this, and you will not be disappointed. (c) Do you think that you are converted? Then labor and desire to grow in grace every year that you live. Look not to the things behind; be not content with old experience, old grace, old attainments in religion. Desire the sincere milk of the Word, that you may grow thereby. (1 Peter 2:2) Entreat the Lord to carry on the work of conversion more and more in your soul, and to deepen spiritual impressions within you. Read your Bible more carefully every year—watch over your prayers more jealously every year. Beware of becoming sleepy and lazy in your religion. There is a vast difference between the lowest and the highest forms in the school of Christ. Strive to get on in knowledge, faith, hope, charity, and patience. Let your yearly motto be, "Onward, Forward, Upward!" to the last hour of your life. (d) Do you think you are converted? Then show the value you place on conversion by your diligence in trying to do good to others. Do you really believe it is a dreadful thing to be an unconverted man? Do you really think that conversion is an unspeakable blessing? Then prove it, prove it, prove it, by constant zealous efforts to promote the conversion of others. Look around the neighborhood in which you live—have compassion on the multitudes who are yet unconverted. Be not content with getting them to come to your church or chapel; aim at nothing less than their entire
conversion to God. Speak to them, read to them, pray for them, stir up others to help them. But never, never—if you are a converted man, never be content to go to heaven alone!
Our Profession
"Seeing then that we have a great High Priest, who has passed into the heavens, Jesus the Son of God, let us hold fast our profession." Hebrews 4:14
A careful reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear," -in the eleventh verse, "let us labor"-in the fourteenth verse, "let us hold fast"-and in the sixteenth verse, "let us come boldly to the throne of grace." We should take note of this. Now why did the Apostle Paul write in this way? He did it because the Hebrew Christians, to whom he wrote, were a peculiar people, and occupied a peculiar position. They were not like Gentile converts who had been brought up to worship idols, and had never received any revelation from God. The Jews were a people who had enjoyed the special favor of God for fifteen hundred years. All through that long period they had possessed the Law of Moses, and an immense amount of spiritual light, which had not been given to any other nation on earth. These privileges had made them very sensitive and jealous at the idea of any change. They needed to be approached very gently and delicately, and to be addressed in a peculiar style. All this Paul, himself born a Jew, remembered well. He puts himself on a level with them, and says, "Let us-I speak to myself as well as to you, lest I should offend you." But this is not all. I might add that the Jewish Christians had very peculiar trials to undergo. I suspect they were far more persecuted and ill-used after their conversion than the Gentile Christians were. No doubt it was a hard thing for a Gentile to turn from idols. But it was a much harder thing for a Jew to profess that he was not content with the ceremonial Law of Moses, and that he had found a better
priest, and a better sacrifice, even Jesus of Nazareth, and the blood of the cross. This also Paul remembered well, and he cheers and encourages them by placing himself by their side, and saying, "Let us fear"-"let us labor"-"let us hold fast"-" let us come boldly"-"I am as you are, we are all in the same boat." I shall confine myself in this paper to the text which heads it, and I shall try to answer three questions. I. What is this profession of which Paul speaks? II. Why does Paul say, "Let us hold fast"? III. What is the grand encouragement which Paul gives us to "hold fast"? Before I go any further, I ask my readers to remember that the things we are about to consider were written by inspiration of the Holy Spirit for the benefit of the whole Church of Christ in every age down to the end of the world. They were meant to be used by all true Christians in England, and by all classes, whether high or low, rich or poor, in London, or Liverpool, or in any part of the earth. The Epistle to the Hebrews is not an old worn-out letter which only suits the Jews of eighteen centuries ago. It is meant for you and I. We all need to be exhorted to "hold fast our profession." I. Let us begin by considering what is meant by "our profession." When Paul uses this expression, there can be little doubt about his meaning. He meant that public "profession" of faith in Christ and obedience to Him, which every person made when he became a member of the Christian Church. In the days of the Apostle, when a man or woman left Judaism or heathenism, and received Christ as a Savior, he declared himself a Christian by certain acts. He did it by
being publicly baptized, by joining the company of those who had been baptized already, by publicly promising to give up idolatry and wickedness of all kinds, and by habitually taking part with the followers of Jesus of Nazareth in all their religious assemblies, their ways, and their practices. This is what Paul had in view when he wrote the words, "Let us hold fast our profession." Profession in those days was a very serious matter, and entailed very serious consequences. It often brought on a man persecution, loss of property, imprisonment, and even death. The consequence was that few people ever made a Christian profession in the early Church unless they were thoroughly in earnest, truly converted, and really believers. No doubt there were some exceptions. People like Ananias and Sapphira, and Simon Magus, and Demas, crept in and joined themselves to the disciples. But these were exceptional cases. As a general rule, it was not worth while for a man to profess Christianity if his heart was not entirely in his profession. It cost much. It brought on a man the risk of a vast amount of trouble, and brought in very little gain. The whole result was, that the proportion of sincere, right —hearted, and converted people in the Church of the Apostle's days was far greater than it ever has been at any other period in the last eighteen centuries. There was a very deep meaning in Paul's words when he said, "Let us hold fast our profession." In the days in which we live, "profession" is a very different thing. Millions of people profess and call themselves Christians, whom the Apostle would not have called Christians at all. Millions are annually baptized, and added to the rolls and registers of churches, who have little or no real religion. Many of them live and die without ever attending a place of worship, and live very ungodly lives. Many more only go to a church or chapel occasionally, or once on Sunday at the most. Many others pass through life without ever becoming communicants, and live and die in the habitual neglect of that Holy Sacrament which the Lord commanded to be received. Most of these people are reckoned Christians while they live, and are buried with Christian burial when they die. But what would Paul have said of
them? I fear there can be no doubt about the answer. He would have said they did not deserve to be reckoned members of any Church at all! He would not have addressed them as "saints and faithful brethren in Christ Jesus." He would not have called upon them to "hold fast their profession." He would have told them they had no profession to hold fast, and that they were "yet dead in trespasses and sins" (Ephesians 2:1). All this is sorrowful and painful, but it is only too true. Let those deny it who dare. Let us, however, thank God that there are not a few to be found in every part of Christendom who really are what they profess to betrue, sincere, earnest-minded, hearty, converted, believing Christians. Some of them, no doubt, belong to churches in which their souls get little help. Some of them have very imperfect knowledge, and hold the truth in its vitals, with a mixture of many defective views. But they have all certain common marks about them. They see the value of their souls, and really want to be saved. They feel the sinfulness of sin, and hate it, and fight with it, and long to be free from it. They see that Jesus Christ alone can save them, and that they ought to trust only in Him. They see that they ought to live holy and godly lives, and in their poor way they try to do it. They love their Bibles, and they pray, though both their reading and their praying are very defective. Some of them, in short, are in the highest standard of Christ's school, and are strong in knowledge, faith, and love. Others are only in the infants' room, and in everything are weak and poor. But in one point they are all one. Their hearts are right in the sight of God; they love Christ; their faces are set towards heaven, and they want to go there. These are those in the present day to whom I wish in this paper to apply Paul's exhortation, "Let us hold fast our profession." Let us cling to it, and not let it go. Now I cannot forget that we meet thousands of people in daily life who are always saying, "I make no profession of religion." They not only say it, but rather glory in saying it, as if it was a right, wise, and proper thing to say. They seem even to despise those who make a profession, and to regard them as hypocrites and impostors, or, at
any rate, as weak and foolish people. If this paper happens to fall into the hands of any person of this kind, I have somewhat to say to him, and I invite his best attention. I do not deny that there are many hypocrites in religion. There always were, and there always will be, as long as the world stands. As long as there is good gold and silver coin in the realm, so long there will be forging, coining, and counterfeit money. The very existence of bad coins is an indirect proof that there is something which it is worth while to imitate, and that there is such a thing as good current money in circulation. It is just the same with Christianity! The very fact that there are many false professors in the churches is an indirect proof that there are such people as true—hearted and sound believers. It is one of Satan's favorite devices, in order to bring discredit on Christianity, to persuade some unhappy people to profess what they do not really believe. He tries to damage the cause of our Lord Jesus Christ in the world by sending out wolves in sheep's clothing, and by raising up men and women who talk the language of Canaan, and wear the coat of God's children, while they are inwardly rotten at heart. But these things do not justify a man in condemning all religious profession. I tell those who boast that they make no profession, that they are only exhibiting their own sorrowful ignorance of Holy Scripture. The hypocrisy of some unhappy people must never prevent us doing our own duty, without caring what men may say or think of us. We must never be ashamed of showing ourselves boldly on Christ's side, by honoring His word, His day, and His ordinances, by speaking up for Christ's cause on all proper occasions, and by firmly refusing to conform to the sins and the follies of the children of this world. The words of our Lord Jesus Christ ought never to be forgotten: "Whoever shall be ashamed of Me and of My words, of him shall the Son of man be ashamed when He shall come in His own glory, and in His Father's, and of the holy angels" (Luke 9:26). If we will not confess Christ upon earth, and openly profess that we are His servants, we must not expect that Christ will confess us in
heaven at the last day. In short, the very last thing that a man should be ashamed of is the "profession" of religion. There are many things unhappily of which most people seem not ashamed at all. Ill-temper, selfishness, lack of charity, laziness, malice, backbiting, lying, slandering, intemperance, impurity, gambling, Sabbath—breaking, —all these are terribly common things among men, and of most of them are people who do not seem a bit ashamed—though they ought to be! Those who habitually "do such things will not inherit the kingdom of God" (Galatians 5:2). But of Bible—reading, praying, holy living, and working for the good of bodies and souls, no one ever need be ashamed. These may be things which many laugh at, dislike, and despise, and have no taste for, but they are the very things with which God is well pleased. Once more, I repeat, whatever men may say, the very last thing of which we ought to be ashamed is our "profession" of faith in Christ, and obedience to Christ. II. Let us, in the second place, consider, Why Paul says, "Let us hold fast our profession." The answer to this question is threefold, and demands the serious attention of all who hope that they are really sincere in their Christian profession. (a) For one thing, OUR HEARTS are always weak and foolish, even after conversion. We may have passed from death to life, and be renewed in the spirit of our minds. We may see the value of our souls, as we once did not. We may have become new creatures; old things may have passed away, and all things may have become new. But believers must never forget that until they die they carry about with them a weak, foolish, and treacherous heart. The roots of all manner of evil are still within us, although cut down to the ground by the grace of the Holy Spirit. Whether we like to acknowledge it or not, there are within us, at our very best, latent dislike of trouble, secret desire to please man and keep in with the
world, carelessness about our private Bible—reading and our prayers, envy and jealousy of others, laziness about doing good, selfishness and desire to have our own way, forgetfulness of the wishes of others, and lack of watchfulness over our own besetting sins. All these things are often lying hidden within us, and below the surface of our hearts. The holiest saint may find to his cost some day that they are all there alive, and ready to show themselves. No wonder that our Lord Jesus said to the three Apostles in the garden, "Watch and pray, lest you enter into temptation. The spirit truly is willing, but the flesh is weak" (Mark 14:38). I have no doubt that Paul had the heart in view, when he wrote those words, "Hold fast." "Let us therefore hold fast our profession." (b) For another thing, the world is a source of immense danger to the Christian. From the day that we are converted, we are living in a most unhealthy atmosphere for religion. We live and move and have our being, in the midst of a vast multitude of people who are utterly without vital Christianity. In every rank of life we meet with hundreds who, however moral and respectable, seem to care for nothing but such things as these, —What shall I eat? What shall I drink? What can I get? What can I spend? How shall I employ my time? What profit can I make? What amusement can I have? What pleasant company can I enjoy! As for God, and Christ, and the Holy Spirit, and the Bible, and prayer, and repentance, and faith, and holy living, and doing good in the world, and death, and resurrection, and judgment, and heaven and hell——they are subjects which never appear to come across them except in sickness, or at a funeral. Now to live constantly in the midst of such people, as a Christian must do, is sure to be a great trial to him, and requires constant watchfulness to prevent his getting harm. We are incessantly tempted to give way about little things, and to make compromises and concessions. We naturally dislike giving offence to others, and having frictions and collisions with relatives, friends, and neighbors. We do not like to be laughed at and ridiculed by the majority, and to feel that we are always in a minority in every company into which we
go. I fear that too many are 'laughed out of heaven' and 'laughed into hell'. It is a true saying of Solomon, "The fear of man brings a snare" (Proverbs 29:25). I once knew a brave sergeant of a cavalry regiment, who, after living to the age of fifty without any religion, became for the last few years of his life a decided Christian. He told me that when he first began to think about his soul, and to pray, some months passed away before he dare tell his wife that he said his prayers; and that he used to creep upstairs without his boots at evening, that his wife might not hear him, and find out what he was doing! The plain truth is, that "the whole world lies in wickedness" (1 John 5:19), and it is vain to ignore the danger that the world causes to the believer's soul. The spirit of the world, and the tone of the world, and the tastes of the world, and the air of the world, and the breath of the world, are continually about him every day that he lives, drawing him down and pulling him back. If he does not keep his faith in lively exercise, he is sure to catch infection, and take damage, like the travelers through the Campagna at Rome, who take a fever without being aware of it at the time. The most mischievous and unsanitary gas is that which our bodily senses do not detect. We have reason to pray continually for an increase of that faith of which John says, "that it gives us the victory over the world" (1 John 5:4). Happy, indeed, is that Christian who can be in the world and yet not of the world, who can do his duty in it, and yet not be conformed to it, who can pass through it unmoved by its smiles or its frowns, its flattery or its enmity, its open opposition or its playful ridicule, its sweets or its bitters, its gold or its sword! When I think what the world is, and see what harm it has done and is doing to souls, I do not wonder that Paul says, "Hold fast." "Let us hold fast our profession." (c) For one thing more, the devil is a constant enemy to the Christian's soul. That great, sleepless, and unwearied foe is always laboring to do us harm. It is his constant object to wound, hurt, vex, injure, or weaken——if he cannot kill and destroy. He is an unseen
enemy who is always near us, "about our path, and about our bed, " and spying out all our ways, prepared to suit his temptations to the special weak points of every man. He knows us far better than we know ourselves. He has been studying one book for 6000 years— the book of fallen human nature, and he is a spirit of almost boundless subtlety and cunning, and of boundless malice. The best of saints has little idea how many vile suggestions in his heart come from the devil, and what a restless adversary stands at his right hand. This is he who tempted Eve at the beginning, and persuaded her that she might disobey God, eat the forbidden fruit and not die. This is he who tempted David to number the people, and to cause the death of 70, 000 of his subjects by pestilence in three days. This is he who tried to tempt our Lord in the wilderness immediately after His baptism, and even quoted Scripture to gain his end. This is he who opposed our Lord all throughout His three years' ministry, sometimes by possessing the bodies of unhappy men and women in a most mysterious manner, and at last by putting it into the heart of one of His Apostles to betray Him. This is he who constantly opposed the Apostles after our Lord's ascension, and tried to stop the progress of the gospel.—This is he of whom Paul testifies that even "Satan is transformed into an angel of light, " and that false teachers are his agents (2 Corinthians 11:14). Does any reader of this paper foolishly suppose that the devil is asleep, or dead, or less mischievous now than in old time? Nothing of the kind! He is still "walking about like a roaring lion, seeking whom he may devour." He is still "going to and fro in the earth, and walking up and down in it" (1 Peter 5:8; Job 1:7). It is he who goes among heathen nations and persuades them to shed oceans of blood in the worship of idols, or murderous wars. It is he who goes to and fro among fallen Churches, persuading them to throw aside the Bible, and satisfy people with 'formal worship' or groveling superstitions. It is he who walks up and down in Protestant countries, and stirs up party spirit, and bitter political strife, setting class against class, and subjects against rulers, in order to distract men's minds from better
things. It is he who is continually going to the ears of intellectual and highly educated men, persuading them that the old Bible is not true, and advising them to be content with Atheism, Theism, Agnosticism, Secularism, and a general contempt for the world to come. It is he, above all, who persuades foolish people that there is no such person as a devil, and no future judgment after death, and no hell. In all this fearful list of things I firmly believe that the devil lies at the bottom, and is the true root, reason, and cause. Can we suppose for a moment that he will let true Christians go quietly to heaven, and not tempt them along the way? Away with the silly thought! We have need to pray against the devil, as well as against the world and the flesh. In the great trinity of enemies which the believer should daily remember, the devil perhaps is the greatest because he is the least seen. Nothing delights him so much (if, indeed, he can be delighted at all) as to injure a true Christian, and make him bring discredit on his religion. When I think of the devil, I do not wonder that Paul said, "Hold fast." "Let us hold fast our profession." Now I suspect that some reader of this paper may be secretly thinking that I am an alarmist, and that there is no need of such watchfulness, carefulness, and "holding fast." I ask such a person to turn with me to the Bible for a few moments, and to consider seriously what that blessed book teaches. I ask him to remember that Judas Iscariot and Demas both began well, and made a good profession. One was a chosen Apostle of our Lord Jesus Christ, a constant companion of our blessed Savior for three years. He walked with Him, talked with Him, heard His teaching, saw His miracles, and up to the very night before our Lord was crucified was never thought a worse man than Peter, James, or John. Yet this unhappy man at last let go his profession, betrayed his Master, came to a miserable end, and went to his own place. The other man whom I named, Demas, was a chosen companion of the Apostle Paul, and professed to be of like mind with that eminent man
of God. There can be little doubt that for some years he journeyed with him, helped him, and took part in his evangelistic labors. But how did it all end? He gave up his profession, and the last Epistle Paul wrote contains this melancholy record: "Demas has forsaken me, having loved this present world" (2 Timothy 4:10). We never hear of him again. To everyone who thinks I have dwelt too much on the Christian's dangers, I say this day, Remember Demas, remember Judas Iscariot, tighten your grasp, "hold fast your profession, " and beware. We may appear to men to be very good Christians for a season, and yet prove at last to be stony—ground hearers, and destitute of a wedding garment. But this is not all. I ask every believer to remember that if he does not "hold fast, " he may pierce himself through with many sorrows, and bring great discredit on his character. We should never forget David's awful fall in the matter of the wife of Uriah, and Peter's thrice —repeated denial of his Master, and Cranmer's temporary cowardice, of which he so bitterly repented at last. Are we greater and stronger than they? "Let us not be high—minded, but fear." There is a godly fear which is of great use to the soul. It was the great Apostle of the Gentiles who wrote these words: "I keep under my body, and bring it into subjection; lest, after I have preached to others, I myself should be a castaway" (1 Corinthians 9:27). Does any Christian reader of these pages desire much happiness in his religion, and much joy and peace in believing? Let him take an old minister's advice this day, and ': hold fast his profession." Let him resolve to be very thorough, very decided, very watchful, very careful about the state of his soul. The more boldly he shows his colors, and the more uncompromising and firm he is, the lighter will he find his heart, and the more sensibly will he feel the sun shining on his face. None are so happy in God's service as decided Christians. When John Rogers, the first martyr in Queen Mary's time, was being led to Smithfield to be burned, the French
Ambassador reported that he looked as bright and cheerful as if he were going to his wedding. Does any Christian reader of these pages desire much usefulness to others in his religion? Let me assure him that none do so much good in the long run of life, and leave such a mark on their generation, as those who "hold fast their profession" most tightly, and are most decided servants of Christ. Few men, perhaps, did more for the cause of the Protestant Reformation, and shook the power of Rome more completely in this country, than the two noble bishops who were burned back to back at one stake in Oxford, and would not let go their faith to save their lives. I need not say that I refer to Ridley and Latimer. The careless, thoughtless, irreligious world takes notice of such men, and is obliged to allow that there is something real and solid in their religion. The more light shines in our lives, the more good shall we do in the world. It is not for nothing that our Lord says, in the Sermon on the Mount, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). Let us gather up all these things in our memories, and never forget them. Let it be a settled principle in our minds that it is of immeasurable importance to our happiness and usefulness to "hold fast our profession, " and to be always on our guard. Let us dismiss from our minds the crude modern idea that a believer has only got to sit still, and "yield himself" to God. Let us rather maintain the language of Scripture, and strive to "mortify the deeds of our body, " to "crucify our flesh, " to "cleanse ourselves from all filthiness of flesh and spirit, " to wrestle, to fight, and live the soldier's life (Romans 8:13; Galatians 5:24; 2 Corinthians 7:1; Ephesians 6:12; 1 Timothy 6:12; 2 Timothy 2:3). One might think that the account of the armor of God in the Epistle to the Ephesians ought to settle the question of our duty. But the plain truth is, men will persist in confounding two things that differ, that is justification and sanctification. In justification, the word to be addressed to man is, Believe, only believe. In sanctification, the word must be, Watch, pray, and fight.
What God has divided, let us not mingle and confuse. I can find no words to express my own deep sense of the immense importance of "holding fast our profession." III. In the last place, let us consider what ENCOURAGEMENT there is to Christians to hold fast their profession The Apostle Paul was singularly fitted, both by grace and nature, to handle this subject. Of all the inspired writers in the New Testament, none seems to have been so thoroughly taught of God to deal with the conflicts of the human heart as Paul. None was better acquainted with the dangers, diseases, and remedies of the soul. The proof of this is to be seen in the seventh chapter of his Epistle to the Romans, and the fifth chapter of his Second Epistle to the Corinthians. Those two chapters ought to be frequently studied by every Christian who wishes to understand his own heart. Now what is the ground of encouragement which Paul proposes? He tells us to "hold fast our profession, " and not let it go, because "we have a great High Priest who is passed into the heavens, Jesus the Son of God." That word "High Priest" would ring with power in the ears of a Jewish reader far more than it would in the ears of Gentile Christians. It would stir up in his mind the remembrance of many typical things in the service of the tabernacle and temple. It would make him recollect that the Jewish high priest was a kind of mediator between God and the people—that he alone went once every year into the Holy of Holies on the day of atonement, and had access through the veil to the mercy—seat—that he was a kind of arbitrator between the twelve tribes and God, to lay his hand on both (Job 9:33)—that he was the chief minister over the house of God, who was intended "to have compassion on the ignorant and them that were out of the way" (Hebrews 5:2). All these things would give the Jews some idea of what Paul meant when he said, "Let us hold
fast, " because we have got a great High Priest in heaven. The plain truth is, that the Christian is meant to understand that we have a mighty, living Friend in heaven, who not only died for us, but rose again, and after rising again took His seat at the right hand of God, to be our Advocate and Intercessor with the Father until He comes again. We are meant to understand that Christ not only died for us, but is alive for us, and actively working on our behalf at this very day. In short, the encouragement that Paul holds out to believers is, the living priesthood of Jesus Christ. Is not this exactly what he meant when he told the Hebrews that Christ is "able to save them to the uttermost who come unto God by Him, because He ever lives to make intercession for them" (Hebrews 7:2) Is not this what he meant when he told the Romans, "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life" (Romans 5:1) Is not this what he meant when he wrote that glorious challenge, "Who is he who condemns? It is Christ who died, yes, rather, who has risen again, who is even at the right hand of God, who also makes intercession for us" (Romans 8:3) Here, in one word, is the believer's fountain of consolation. He is not only to look to a Savior who died as his Substitute, and shed His blood for him, but to a Savior who also after His resurrection took His seat at God's right hand, and lives there as his constant Intercessor and Priest. Let us think for a moment what a wonderful and suitable High Priest is the High Priest of our profession, a million times superior to any high priest of the family of Aaron. Jesus is a High Priest of almighty power, for He is very God of very God, never slumbering, never sleeping, never dying, and eternal. The Jewish high priests were "not allowed to continue by reason of death" (Hebrews 7:2), but Christ being raised from the dead dies no more. Our great High Priest never grows old, and never dies (Romans 6:9).
Jesus is a High Priest who is perfect Man as well as perfect God. He knows what our bodies are, for He had a body Himself, and is acquainted with all its sinless weakness and pains. He knows what hunger, and thirst, and suffering are, for He lived for thirty—three years upon earth, and knows the physical nature of an infant, a child, a boy, a young man, and a man of full age. "He has suffered Himself, being tempted" (Hebrews 2:1). Jesus is a High Priest of matchless sympathy. He can be "touched with the feeling of our infirmities" (Hebrews 4:1). His heart was always overflowing with love, pity, and compassion while He was on earth. He wept at the grave of Lazarus. He wept over unbelieving Jerusalem. He had an ear ready to hear every cry for help, and was ever going about doing good to the sick and the afflicted. One of His last thoughts on the cross was one of care for His mother, and one of His first messages after His resurrection was one of "peace" to His poor fallen Apostles. And He is not changed. He has carried that wonderful heart up to heaven, and is ever watching the weakest lamb in His flock with merciful tenderness. Jesus is a High Priest of perfect wisdom. He knows exactly what each of us is, and what each of us requires. "He will not allow us to be tempted above that which we are able to bear" (1 Corinthians 10:13), nor allow us to remain in the furnace of suffering one moment beyond the time that is required for our refining. He will give us strength according to our day, and grace according to our need. He knows the most secret feelings of our hearts, and understands the meaning of our feeblest prayers. He is not like Aaron, and Eli, and Abiathar, and Annas, and Caiaphas, an erring and imperfect high priest in dealing with those who come to Him, and spread out their petitions before Him. He never makes any mistakes. I challenge every reader of this paper to tell me, if he can, what greater consolation and encouragement the soul of man can have than the possession of such a High Priest as this? We do not think
enough of Him in these days. We talk of His death, and His sacrifice, and His blood, and His atonement, and His finished work on the cross; and no doubt we can never make too much of these glorious subjects. But we err greatly if we stop short here. We ought to look beyond the cross and the grave, to the life, the priesthood, and the constant intercession of Christ our Lord. Unless we do this, we have only a defective view of Christian doctrine. The consequences of neglecting this part of our Lord's offices are very serious, and have done great harm to the Church and the world. Young men and women in all our churches, and generally speaking, all new believers, are taking immense damage for lack of right teaching about the priestly office of Christ. They feel within themselves a daily craving after help, and grace, and strength, and guidance in running the race set before them along the narrow way of life. It does not satisfy them to hear that they ought to be always looking back to the cross and the atonement. There is something within them which whispers that they would like to have a living friend. Then comes the devil, and suggests that they ought to go to earthly priests, and make confession, and receive absolution, and keep up the habit of doing this continually. They are often far too ready to believe it, and foolishly try to supply the hunger of their souls by extravagantly frequent reception of the Lord's Supper, and submitting to the spiritual directorship of some clergyman. All this is little better than religious opium—eating and dram—drinking. It soothes the heart for a little season, but does no real good, and often results in bringing souls into a state of morbid superstitious bondage. It is not the medicine which Scripture has provided. The truth which all believers, and especially young men and women in these days, have need to be told is the truth of Christ's life in heaven, and priestly intercession fox us. We need no earthly confessor, and no earthly priest. There is only one Priest to whom we ought to go with our daily needs, even Jesus the Son of God. It is impossible to find one more mighty, more loving, more wise, more ready to help than He is. It is a wise saying of an old divine, that "the
eyes of a believer ought to be fixed on Christ in all his dealings with God. The one eye is to be set on His oblation, and the other on His intercession." Let us never forget this. The true secret of holding fast our profession is to be continually exercising faith in the priestly office of Christ, and making use of it every day. He who acts on this principle will find it possible to serve God and be a Christian in any position, however hard it may be. He need not suppose for a moment, that he cannot have true religion without retiring from the world, and going into a monastery, or living like a hermit in a cave. A young woman must not suppose that she cannot serve God in her own family, because of unconverted parents, brothers, and sisters, and that she must go into some "Religious House; ' so called, in company with a few like—minded women. All such ideas are senseless and unscriptural; they come from beneath, and not from above. At school or in college, in the army or the navy, in the bank or at the bar, in the merchant's house or on exchange, it is possible for a man to serve God. As a daughter at home, or a teacher in a high school, or an assistant in a house of business, a woman can serve God, and must never give way to the cowardly thought that it is impossible. But how is it all to be done? Simply by living the life of faith in the Son of God, by continually looking back to Him on the cross, and to the fountain of His blood for daily pardon and peace of conscience, and by daily looking up to Him at the right hand of God interceding for us, and daily drawing from Him supplies of grace in this world of need. This is the sum of the whole matter. We have a great High Priest who is passed into the heavens, and through Him it is possible not only to begin, but to "hold fast" our profession. I will now conclude this paper by addressing a few words of direct practical exhortation to every reader into whose hands it may happen to fall. (a) Do you belong to that huge class of so—called Christians who make no profession of religion at all? Alas! It is a pity this class
should be so large; but it is vain to shut our eyes to the fact that it is very large. These of whom I speak are not atheists or infidels; they would not for a moment like to be told they are not Christians. They go to places of worship, they think Christianity a very proper thing for baptisms, weddings, and funerals. They say grace before and after dinner; they like their children to have some religion in their education. But they never seem to get any further; they shrink from making a "profession." It is useless to tell them to "hold fast, " because they have nothing to hold. I ask such people, in all affection and kindness, to consider how unreasonable and inconsistent their position is. Most of them believe the Apostles' Creed. They believe there is a God, and a world to come after death, and a resurrection, and a judgment, and a life everlasting. But what can be more senseless than to believe all these vast realities, and yet to travel on towards the grave without any preparation for the great future? You will not deny that you will have to meet the Lord Jesus Christ, the Judge of all, when the last trumpet sounds, and you will stand before the Great White Throne. But where will you be in that awful day, if you have never professed faith, love, and obedience to that Judge during the time of your life upon earth? How can you possibly expect Him to confess and own you in that hour, if you have been afraid or ashamed to confess Him, and to declare yourself boldly upon His side, while you are upon earth? Think of these things, I beseech you, and change your plan of life. Cast aside vain excuses and petty reasons for delay. Resolve by the grace of God to lay firm hold on Jesus Christ, and to enlist like a man under His banners. That blessed Savior will receive you just as you are, however unworthy you may feel yourself. Wait for nothing, and wait for nobody. Begin to pray this very day, and to pray real, lively, fervent prayers, such as the penitent thief prayed upon the cross. Take down your long—neglected Bible, and begin to read it. Break off every known bad habit. Seek the company and friendship of thoroughgoing Christians. Give up going to places where your soul can get nothing but harm. In one word, begin to make "a profession,
" fearing neither the laughter nor the scorn of man. The word of the Lord Jesus is for you as well as another: "He who comes to Me I will never cast out" (John 6:37). I have seen many people on their death —beds, but I never met with one who said he was sorry he had made a "profession" of religion. (b) In the last place, do you belong to that much smaller class of people who really profess Christian faith, and Christian obedience, and are trying, however weakly, to follow Christ in the midst of an evil world. I think I know something of what goes on in your hearts. You sometimes feel that you will never persevere to the end, and will be obliged some day to give up your profession. You are sometimes tempted to write bitter things against yourself, and to fancy you have got no grace at all. I am afraid there are myriads of true Christians in this condition, who go trembling and doubting toward heaven, with Despondency, and Much—Afraid, and Fearing in the Pilgrim's Progress, and fear they will never get to the Celestial City at all. But oddly enough, in spite of all their groans and doubts and fears, they do not turn back to the city from which they came (Hebrews 11:1). They press on, though faint, yet pursuing, and, as John Wesley used to say of his people, "they end well." Now, my advice to all such people, if any of them are reading this paper, is very simple. Say every morning and evening of your life, "Lord, increase my faith." Cultivate the habit of fixing your eye more simply on Jesus Christ, and try to know more of the fullness there is laid up in Him for everyone of His believing people. Do not be always poring down over the imperfections of your own heart, and dissecting your own besetting sins. Look up. Look more to your risen Head in heaven, and try to realize more than you do that the Lord Jesus not only died for you, but that He also rose again, and that He is ever living at God's right hand as your Priest, your Advocate, and your Almighty Friend. When the Apostle Peter "walked upon the waters to go to Jesus, " he got on very well as long as his eye was fixed upon his Almighty Master and Savior. But when he looked away to the winds and waves, and reasoned, and considered his own
strength, and the weight of his body, he soon began to sink, and cried, "Lord, save me." No wonder that our gracious Lord, while grasping his hand and delivering him from a watery grave, said, "O you of little faith, why did you doubt?" Alas! many of us are very like Peter——we look away from Jesus, and then our hearts faint, and we feel sinking (Matthew 14:28—31). Think, last of all, how many million of men and women like yourself have got safely home during the last eighteen hundred years. Like you, they have had their battles and their conflicts, their doubts and their fears. Some of them have had very little "joy and peace in believing, " and were almost surprised when they woke up in Paradise. Some of them enjoyed full assurance, and strong consolation, and have entered the haven of eternal life, like a gallant ship in full sail. And who are these last that have done so? Those who have not only held their profession between finger and thumb, but have grasped it firmly with both hands, and have been ready to die for Christ, rather than not confess Him before men. Take courage, believer. The bolder and more decided you are the more comfort you will have in Christ. You cannot have two heavens, one here, and the other hereafter. You are yet in the world, and you have a sinful body, and there is always near you a busy devil. But great faith shall always have great peace. The happiest person in religion will always be that man or woman who can say, with a true heart, like Paul, "The life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." In myself I see nothing good, but I keep ever looking to Jesus, and by His grace I hold fast my profession (Galatians 2:2). And now I cannot leave this great and solemn subject without offering to all who read it a parting word of warning about the times in which we live. I will try to explain briefly what I mean. I believe, then, that for three centuries there has not been an age in
which it has been so needful to urge professing Christians to "hold fast" as it is at this time. No doubt there is plenty of religion of a certain sort in these days. There are many more attendants on public worship all over the land than there were thirty years ago. But it may well be doubted whether there is any increase of vital Christianity. I am greatly mistaken if there is not a growing tendency to "hold fast" nothing in religion, and a disposition to hold everything as loosely as possible. "Nothing fast! Everything loose!" seems the order of the day. How is it in matters of faith and doctrine? It used to be thought important to hold clear and distinct views about such points as the inspiration of the Scriptures, the atonement, the work of the Spirit, the personality of the devil, the reality of future punishment. It is not thought so now. The old order of things has passed away. You may believe anything or nothing on these subjects, so long as you are earnest and sincere. Holding fast has given way to holding loose. How is it in matters of worship and ritual? It used to be thought important to be content with the plain teaching of the Prayer Book. It is not thought so now. You must have the Lord's Table called an altar, and the sacrament called a sacrifice, without the slightest warrant in the Prayer Book, and a ceremonial fitted to these novel views. And then if you complain, you are told that you are very narrow and illiberal, and that a clergyman ought to be allowed to do and say and teach anything, if he is only earnest and sincere. Holding fast has given way to holding loose. How is it in the matter of holy living? It used to be thought important to "renounce the pomps and vanity of this wicked world, " and to keep clear of races, theater—going, balls, card—playing, and the like. It is not thought so now. You may do anything and go anywhere you please, so long as you keep Lent, and occasionally attend early Communion! You must not be so very strict and particular! Once more I say, holding fast has given way to holding loose.
This state of things, to say the least, is not satisfactory. It is full of peril. It shows a condition of Christianity which, I am certain, would not have satisfied Paul or John. The world was not turned upside down by such vague, loose doctrine and practice eighteen centuries ago. The souls of men in the present day will never receive much benefit from such loose Christianity either in England or anywhere else. Decision in teaching and living is the only Christianity which God has blessed in the ages that are past, or will continue to bless in our own time. Loose, vague, misty, broad Christianity may avoid offence and please people in health and prosperity, but it will not convert souls, or supply solid comfort in the hour of sorrow or sickness, or on the bed of death. The plain truth is, that "sincerity and earnestness" are becoming the idol of many English Christians in these latter days. People seem to think it matters little what opinions a man holds in religion, so long as he is "earnest and sincere; " and you are thought uncharitable if you doubt his soundness in the faith! Against this idolatry of mere "earnestness" I enter my solemn protest. I charge every reader of this paper to remember that God's written Word is the only rule of faith, and to believe nothing to be true and soul—saving in religion which cannot be proved by plain texts of Scripture. I entreat him to read the Bible, and make it his only test of truth and error, right and wrong. And for the last time I say, "Hold fast, and not loose—hold fast your profession."
Our Souls!
"For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" Mark 8:36
The saying of our Lord Jesus Christ, which stands at the head of this page, ought to ring in our ears like a trumpet-blast. It concerns our
highest and best interests. It concerns OUR SOULS. What a solemn question these words of Scripture contain! What a mighty sum of profit and loss they propound to us for calculation! Where is the accountant who could reckon it up? Where is the clever arithmetician who would not be baffled by that sum? "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" I wish to offer a few plain remarks, to enforce and illustrate the question which the Lord Jesus asks in the passage before us. I invite the serious attention of all who read this volume. May all who take it up feel more deeply than they ever yet felt, the value of an immortal soul! It is the first step toward heaven to find out the true worth of our souls. The first remark I have to make is this— I. Every one of us has an undying soul II. Anyone may LOSE his own soul III. The loss of any man's soul is the heaviest loss which he can suffer IV. Any man's soul may be saved I. Every one of us has an undying soul I am not ashamed to begin my paper with these words. I dare say that they sound strange and foolish to some readers. I dare say that some will exclaim, "Who knows not such things as these? Who ever thinks of doubting that we have souls?" But I cannot forget that the world is just now fixing its attention on material things to a most extravagant extent. We live in an age of progress—an age of steamengines and machinery, of locomotion and invention. We live in an age when the multitude are increasingly absorbed in earthly things— in railways, and docks, and mines, and commerce, and trade, and banks, and shops, and cotton, and corn, and iron, and gold. We live in an age when there is a false glare on the things of time,
and a great mist over the things of eternity. In an age like this it is the bounden duty of the ministers of Christ to fall back upon first principles. Necessity is laid upon us. Woe is unto us, if we do not press home on men our Lord's question about the soul! Woe is unto us, if we do not cry aloud, "This present world is not all. The life that we now live in the flesh is not the only life. There is a life to come. We have souls!" Let us establish it in our minds as a great fact, that we all carry within our bosoms something that will never die. This body of ours, which takes up so much of our thoughts and time, to warm it, dress it, feed it, and make it comfortable—this body alone is not all the man. It is but the lodging of a noble tenant, and that tenant is the immortal soul! The death which each of us has one day to die does not make an end of the man. All is not over when the last breath is drawn, and the doctor's last visit has been paid—when the coffin is screwed down, and the funeral preparations are made—when "ashes to ashes and dust to dust" has been pronounced over the grave— when our place in the world is filled up, and the gap made by our absence from society is no longer noticed. No—all is not over then! The spirit of man still lives on! Everyone has within him an undying soul! I do not stop to prove this. It would be a mere waste of time. There is a conscience in all mankind, which is worth a thousand metaphysical arguments. There is a voice within, which speaks out loudly at times, and will be heard—a voice which tells us, whether we like it or not, that we have, every one of us, an undying soul. What though we cannot see our souls? Are there not millions of things in existence which we cannot see with the naked eye? Who that has looked through the telescope or microscope can doubt that this is the case? What though we cannot see our souls? We can feel them! When we are alone, on the bed of sickness, and the world is shut out—when we watch by the death—bed of a friend—when we see those whom we
love lowered into the grave—at times like these, who does not know the feelings which come across men's minds? Who does not know that in hours like these, something rises in the heart, telling us that there is a life to come, and that all, from the highest to the lowest, have undying souls? You may go all over the world, and take the evidence of every age and time. You will never receive but one answer on this subject. You will find some nations buried in degrading superstition, and mad after idols. You will find others sunk in the darkest ignorance, and utterly unacquainted with the true God. But you will not find a nation or people among whom there is not some consciousness that there is a life to come. The deserted temples of Egypt, Greece, and Rome, the Druid remains of our own native land, the splendid pagodas of Hindostan, the Fetish worship of Africa, the funeral ceremonies of the New Zealand chiefs, the conjurers' tents among the North American Indian tribes—all, all speak with the same voice, and tell the same story. Far down in the human heart, beneath the rubbish heaped up by the Fall, there is an inscription which nothing can efface—telling us that this world is not all, and that every one of us has an undying soul! I do not stop to prove that men have souls, but I do ask every reader of this paper to keep it ever before his mind. Perhaps your lot is cast in the midst of some busy city. You see around you an endless struggle for temporal things. Hurry, bustle, and business hem you in on every side. I can well believe you are sometimes tempted to think that this world is everything, and the body is all that is worth caring for. But resist the temptation, and cast it behind you. Say to yourself every morning when you rise, and every night when you lie down, "This world is passing away. The life that I now live is not all. There is something beside business, and money, and pleasure, and commerce, and trade. There is a life to come. I have an immortal soul!" I do not stop to prove the point, but I do ask every reader to realize
the dignity and responsibility of having a soul. Yes—realize the fact, that in your soul you have the greatest treasure which God has committed to your charge. Know that in your soul you have a pearl above all price, compared to which all earthly possessions are trifles light as air. The horse that wins the Derby or the Leger, attracts the attention of thousands—painters paint it, and engravers engrave it, and vast sums of money turn on its achievements. Yet the weakest infant in a working man's family, is far more important in God's sight than that horse. The spirit of the animal goes downwards; but that infant has an immortal soul. The pictures at our great exhibitions are visited by admiring crowds —people gaze on them with wonder, and talk with rapture of the "immortal works" of Rubens, Titian, and other great masters. But there is no immortality about these things. The earth, and all its works shall be burned up! The little babe that cries in a garret, and knows nothing of fine art, shall outlive all those pictures, for it has a soul which shall never die! There shall be a time when the Pyramids and the Parthenon shall alike crumble to nothing—when Windsor Castle and Westminster Abbey shall be cast down and pass away— when the sun shall cease to shine, and the moon no more give her light. But the soul of the humblest laborer is of far more enduring substance. It shall survive the crash of an expiring universe, and live on to all eternity. Realize, I say once more, the responsibility and dignity of having a never-dying soul. You may be poor in this world—but you have a soul. You may be sickly and weak in body—but you have a soul. You may not be a king, or a queen, or a duke, or an earl—yet you have a soul. The soul is the part of us which God chiefly regards. The soul is "the man." The soul which is in man is the most important thing about him. I do not stop to prove that men have souls, but I do ask all men to live as if they believed it. Live as if you really believed that we were not sent into the world merely to spin cotton, and grow corn, and hoard up gold—but to "glorify God and to enjoy Him forever." Read
your Bible, and become acquainted with its contents. Seek the Lord in prayer, and pour out your heart before Him. Go to a place of worship regularly, and hear the Gospel preached. And if any ask you the reason why—if wife, or child, or companion say, "What are you about?"—answer them boldly, like a man, and say, "I do these things because I have a soul." The second remark I have to make is this— II. Anyone may LOSE his own soul This is a sorrowful portion of my subject. But it is one which I dare not, cannot pass by. I have no sympathy with those who prophesy nothing but peace, and keep back from men the awful fact, that they may lose their souls. I am one of those old-fashioned ministers who believe the whole Bible—and everything that it contains. I can find no Scriptural foundation for that smooth-spoken theology, which pleases so many in these days, and according to which everybody will get to heaven at last. I believe that there is a real devil. I believe that there is a real hell. I believe that it is not love to keep back from men that they may be lost. Love!—shall I call it? If you saw a brother drinking poison, would you be quiet? Love!—shall I call it? If you saw a blind man tottering towards a precipice, would you not cry out "Stop!" Away with such false notions of love! Let us not slander that blessed grace, by using its name in a false sense. It is the highest love to bring the whole truth before men. It is real charity to warn them plainly when they are in danger. It is love to impress upon them, that they may lose their own souls forever in hell. Man has about him an amazing power for evil. Weak as we are in all that is good, we have a mighty power to do ourselves harm. You cannot save that soul of yours, my brother—remember that! You cannot make your own peace with God. You cannot wipe away a single sin. You cannot blot out one of the black records which stand in the book of God against you. You cannot change your own heart. But there is one thing you can do—you can lose your own soul!
But this is not all. Not only can we all lose our own souls, but we are all in imminent peril of doing it! Born in sin, and children of wrath, we have no natural desire to have our souls saved. Weak, corrupt, inclined to sin, we "call good evil, and evil good." Dark and blind, and dead in trespasses, we have no eyes to see the pit which yawns beneath our feet, and no sense of our guilt and danger. And yet our souls are all this time in awful peril! If anyone were to sail for America in a leaky ship, without compass, without water, without provisions, who does not see that there would be little chance of his crossing the Atlantic in safety? If you were to place the Kohinoor diamond in the hands of a little child, and bid him carry it from Tower Hill to Bristol, who does not perceive the doubtfulness of that diamond arriving safely at the end of the journey? Yet these are but faint images of the immense peril in which we stand by nature of losing our souls. But someone may ask, how can a man lose his soul? There are many answers to that question. Just as there are many diseases which assault and hurt the body, so there are many evils which assault and injure the soul. Yet, however, numerous the ways in which a man may lose his own soul, they may be classed under three general heads. Let me show briefly what they are. For one thing, you may murder your soul by running into OPEN SIN, and serving lusts and pleasures. Adultery and fornication, drunkenness and reveling, dishonesty and lying, are all so many short-cuts to hell. "Let no man deceive you with vain words, for because of these things the wrath of God comes upon the children of disobedience." (Ephesians 5:6) For another thing, you may poison your own soul by taking up some FALSE RELIGION. You may drug it with traditions of man's invention, and a round of ceremonies and observances which never came down from heaven. You may lull it to sleep with opiates which stupify the conscience, but do not heal the heart. Strychnine
and arsenic will do their work quite as effectually as the pistol or sword, though with less noise. Let no man deceive you. "Beware of false prophets." When men commit their souls to blind leaders, both must fall into the ditch. A false religion is quite as ruinous as no religion at all! For another thing, you may starve your soul to death by trifling and INDECISION. You may idle through life with a name upon the baptismal register, but not inscribed in the Lamb's Book of Life—with a form of godliness, but without the power. You may trifle on year after year, taking no interest in that which is good, content to sneer at the inconsistencies of professors, and flattering yourself because you are no bigot, or party man, or professor, it will be "all right" with your soul at last. "Let no man deceive you with vain words." Indecision is just as ruinous to the soul as a false religion or no religion at all. The stream of life can never stand still. Whether you are sleeping or waking, you are floating down that stream. You are coming nearer and nearer to the rapids. You will soon pass over the falls, and, if you die without a decided faith, be cast away for all eternity! Such then are the three chief ways in which you can lose your soul. Does anyone who is reading this paper know which of these ways he is taking? Search and look whether I have touched your own case. Find out whether or not you are losing your soul. But does it take much effort to ruin a soul? Oh, no! It is a down-hill journey. There is nothing required at your hands. There is no need of exertion. You have only to sit still, and swim with the tide, to float down the stream, to go with the crowd—and by and by the time of mercy will be past for evermore! "Wide is the gate that leads to destruction!" But are there many, who are losing their souls? Yes, indeed there are! Look not at the inscriptions and epitaphs on tombstones, if you would find the true answer to that question! As Dr. Watts says,
they "flatter and lie." All men are thought respectable and "good sort of people" as soon as they are dead. But look at the Word of God, and mark well what it says. The Lord Jesus Christ declares, "Strait is the gate and narrow is the way which leads unto life, and few there be that find it—broad is the way that leads to destruction, and many there be that go in thereat." (Matthew 7:13, 14) But who is responsible for the loss of our souls? No one but ourselves! Our blood will be upon our own heads. The blame will lie at our own door. We shall have nothing to plead at the last day, when we stand before the great white throne and the books are opened. When the King comes in to see His guests, and says, "Friend, how did you get in here, not having a wedding garment?" We shall be speechless. We shall have no excuse to plead for the loss of our souls. But where does the soul go to when lost? There is only one solemn answer to that question. There is but one place to which it can go, and that is hell. There is no such thing as annihilation. The lost soul goes to that place where the worm does not die, and the fire is not quenched—where there is blackness and darkness, wretchedness and despair forever. Since it is not fit for heaven, it goes to hell —the only place for which it is fit. "The wicked shall be turned into hell, with all the nations which forget God." "The end of those things is death!" (Romans 6:21) Let me say plainly that we ministers are full of fears about many who profess and call themselves Christians. We fear lest they should lose at last their precious souls. We fear lest that arch—impostor, Satan, should cheat them out of salvation, and lead them captive at his will. We fear lest they should wake up in eternity, and find themselves lost forevermore! We fear, because we see so many living in sinful habits, so many resting in forms and ceremonies which God never commanded, so many trifling with all religion whatever—so many, in short, ruining their own souls! We see these things, and are afraid.
It is just because I feel that souls are in danger that I write this paper, and invite men to read it. If I thought there was no such place as hell I would not write as I do. If I thought that as a matter of course all people would go to heaven at last, I would be quiet and leave them alone. But I dare not do so. I see danger ahead, and I would sincerely warn every man to flee from the wrath to come. I see peril of shipwreck, and I would light a beacon and entreat every man to seek the harbor of safety. Do not despise my warning. Examine your own heart—find out whether you are in a way to be lost or saved. Search and see how matters stand between yourself and God—do not commit the enormous folly of losing your own soul. We live in an age of great temptation. The devil is going about and is very busy. The night is far spent. The time is short. Do not lose your own soul! III. The loss of any man's soul is the heaviest loss which he can suffer I feel unable to set forth this point as I ought. No living man can show the full extent of the loss of the soul. No one can paint that loss in its true colors. No we shall never understand it until we have passed through the valley of the shadow of death, and wake up in the eternal world! Never until then shall we know the value of an immortal soul. I might say that nothing in the present life can make up for the loss of the soul. You may have all the riches of the world—all the gold of Australia and of California, all the honors which your country can bestow upon you. You may be the owner of half a continent. You may be one whom kings delight to honor, and nations gaze upon with admiration. But all this time, if you are losing your soul, you are a poor man in the sight of God. Your honors are but for a few years. Your riches must be left at last. Naked you came into the world, and naked must you go out. No light heart, no cheerful conscience, will you have in life, unless your soul is saved. Of all your money or broad acres, you will carry nothing with you when you die.
A few feet of earth will suffice to cover that body of yours when life is over. And then, if your soul be lost, you will find yourself a pauper to all eternity. Verily it shall profit a man nothing to gain the whole world if he loses his own soul. I might say that when the soul is lost, it is a loss that cannot be retrieved. Once lost, it is lost for evermore. The loss of property may be retrieved in this world. The loss of health and character are sometimes reparable. But no man who has once drawn his last breath can ever retrieve his lost soul. Scripture reveals to us no purgatory beyond the grave. Scripture teaches us that, once lost, we are lost forever! Verily a man will find that there is nothing he can give to buy back and redeem his soul. But I feel deeply that arguments like these fall far below the level of the subject. The time is not yet come when we shall fully realize what a soul is worth. We must look far forward. We must place ourselves in imagination in a different position from that which we now occupy, before we shall form a right estimate of the thing we are considering. The blind man cannot understand beautiful scenery. The deaf man cannot appreciate fine music. The living man cannot fully realize the amazing importance of a world to come. Does any reader of this paper wish to have some faint idea of the value of a soul? Then go and measure it by the opinions of dying people. The solemnity of the closing scene strips off the tinsel and pretense of things, and makes men see them as they really are. What would men do then for their souls? I have seen something of this, as a Christian minister. Seldom, very seldom, have I found people careless, thoughtless, and indifferent about the world to come, in the hour of death. The man who can tell good stories, and sing good songs to merry companions, turns very grave when he begins to feel that life is leaving his body. The boasting infidel at such a season has often cast aside his infidelity. Men like Paine and Voltaire have often shown that their vaunted philosophy breaks down when the grave is in sight. Tell me not what a man thinks about the soul when he is in
the fullness of health; tell me rather what he thinks when the world is sinking beneath him, and death, judgment, and eternity loom in sight. The great realities of our being will then demand attention, and must be considered. The value of the soul in the light of time is one thing, but seen in the light of eternity it is quite another. Never does living man know the value of the soul so well as when he is dying, and can keep the world no longer. Does anyone wish to have a still clearer idea of the soul's value? Then go and measure it by the opinions of the dead. Read in the sixteenth chapter of Luke the parable of the rich man and Lazarus. When the rich man awoke in hell and in torments, what did he say to Abraham? "Send Lazarus to my father's house—for I have five brethren—that he may testify to them—lest they also come to this place of torment." That rich man probably thought little or nothing of the souls of others while he lived upon the earth. Once dead and in the place of torment, he sees things in their true colors. Then he thinks of his brethren, and begins to care for their salvation. Then he cries, "Send Lazarus to my father's house. I have five brethren. Let him testify unto them." If that wonderful parable did nothing else, it would teach us what men think when they awake in the next world. It lifts a corner of the veil which hangs over the world to come, and gives us a glimpse of what dead men think of the value of the soul. Does anyone wish to have the clearest idea that can be given of the soul's value? Then go and measure it by the price which was paid for it 1800 years ago. What an enormous and countless price it was which was paid! No gold, no silver, no diamonds were found sufficient to provide redemption—no angel in heaven was able to bring a ransom. Nothing but the blood of Christ—nothing but the death of the eternal Son of God upon the cross, was found sufficient to buy for the soul deliverance from hell. Go to Calvary in spirit, and consider what took place there, when the Lord Jesus died. See the blessed Savior suffering on the cross. Mark what happens there when He dies. See how there was darkness for three hours over the face of the earth. The earth quakes. The rocks are torn apart. The graves are
opened. Listen to His dying words— "My God, my God, why have you forsaken Me?" Then see in all that marvelous transaction something, which may give you an idea of the value of the soul. In that dreadful scene we witness payment of the only price which was found sufficient to redeem men's souls. We shall all understand the value of the soul one day, if we do not understand it now. God grant that no one who reads this paper may understand it too late. A lunatic asylum is a pitiable sight. It wrings the heart to see in that gloomy building some man, who had once a princely fortune, but has squandered it, and brought himself to hopeless insanity by drunkenness. A shipwreck is a pitiable sight. It makes one melancholy to see some gallant vessel, which once "walked the water like a thing of life, " stranded on a rocky shore, with a drowned crew and a scattered cargo lying round her on the beach. But of all sights that can affect the eye and grieve the heart, I know none so pitiable as the sight of a man ruining his own soul. No wonder that Jesus wept when He drew near unto Jerusalem for the last time. It is written, that "He beheld the city and wept over it!" (Luke 19:41) He knew the value of souls, if the Scribes and Pharisees did not. We may learn from those tears of His, if from nothing else— the value of man's soul, and the amount of loss which he will sustain if that soul is cast away. I charge every reader of this paper, while it is called today, to open his eyes to the worth of his soul. Rise to a sense of the awfulness of losing a soul. Strive to know the real preciousness of that mighty treasure committed to your charge. The value of all things will change greatly one day. The hour comes when money shall be worth no more than waste paper, and gold and diamonds shall be as the dust of the streets—when the palace of the noble, and the cottage of the peasant shall both alike fall to the ground—when stocks and funds shall be all unsaleable—and grace and faith and good hope be no longer underrated and despised. In that hour you will find out, in a way you never found out before, the value of the immortal soul. Soul—loss will then be seen to be the greatest of losses, and soul-gain
the greatest of gains. Seek to know the value of the soul now. Do not be like the Egyptian Queen, who, in foolish ostentation, took a pearl of great value, dissolved it in acid, and then drank it off. Do not, like her, cast away the "pearl of great price, " which God has committed to your charge. Once lost, no loss can compare with the loss of the soul IV. Any man's soul may be saved I bless God that the Gospel of Christ enables me to proclaim these glad tidings, and to proclaim them freely and unconditionally to everyone who reads these pages. I bless God, that after all the solemn things I have been saying, I can wind up with a message of peace. I could not bear the awful responsibility of telling men that every one has a soul, that anyone may lose his soul—that the loss of the soul is a loss for which nothing can make up—if I could not also proclaim that any man's soul may be saved. I think it possible that this proclamation may sound startling to some readers of this paper. I remember the time when it would have sounded startling to me. But I am persuaded that it is neither more nor less than the voice of the everlasting Gospel, and I am not ashamed to make it known to all who have an ear to hear. I say boldly, that there is salvation in the Gospel for the chief of sinners. I say confidently, that anyone and everyone may have his soul saved! I know that we are all sinners by nature—fallen, guilty, corrupt, covered with sin. I know that the God with whom we have to do is a most holy Being, of purer eyes than to behold iniquity, and One who cannot look upon that which is evil. I know also that the world in which our lot is cast, is a hard world for religion. It is a world full of cares and troubles, of unbelief and impurity, of opposition and hatred to God. It is a world in which true religion is like an exotic—a world which has an atmosphere that makes religion wither away. But, notwithstanding all this, hard as this world is, holy as God is, sinful as we are by nature—I say, that anyone and everyone may be
saved. Any man or woman may be saved from the guilt, the power, the consequences of sin, and be found at length at the right hand of God in everlasting glory! I fancy I hear some reader exclaim, "How can these things be?" No wonder that you ask that question. This is the great knot which heathen philosophers could never untie. This is the problem which all the sages of Greece and of Rome could not solve. This is the question which nothing can answer but the Gospel of the Lord Jesus Christ. That answer of the Gospel I now desire to place before you. I proclaim then, with all confidence, that anyone's soul may be saved, (1) because Christ has once died. Jesus Christ, the Son of God, has died upon the cross to make atonement for men's sins. "Christ has once suffered for sins, the just for the unjust, that he might bring us to God." (1 Peter 3:18) Christ has borne our sins in His own body on the tree, and allowed the curse we all deserved to fall on His head. Christ by His death has made satisfaction to the holy law of God which we have broken. That death was no common death—it was no mere example of self—denial; it was no mere death of a martyr, such as were the deaths of a Ridley, a Latimer, or a Cranmer. The death of Christ was a sacrifice and propitiation for the sin of the whole world. It was the vicarious death of an Almighty Substitute, Surety, and Representative of the sons of men. It paid our enormous debt to God. It opened up the way to heaven to all believers. It provided a fountain for all sin and uncleanness. It enabled God to be just, and yet to be the justifier of the ungodly. It purchased reconciliation with Him. It procured perfect peace with God for all who come to Him by Jesus. The prison doors were set open when Jesus died. Liberty was proclaimed to all who feel the bondage of sin, and desire to be free. For whom, do you suppose, was all that suffering undergone, which Jesus endured at Calvary? Why was the holy Son of God dealt with as a malefactor, reckoned a transgressor, and condemned to so cruel a death? For whom were those hands and feet nailed to the cross? For whom was that side pierced with the spear? For whom did that precious blood flow so freely down? Why was all this done? It was
done for you! It was done for the sinful—for the ungodly! It was done freely, voluntarily—not by compulsion—out of love to sinners, and to make atonement for sin. Surely, then, as Christ died for the ungodly, I have a right to proclaim that anyone may be saved. Furthermore, I proclaim with all confidence, that anyone may be saved, (2) because Christ still lives. That same Jesus who once died for sinners, still lives at the right hand of God, to carry on the work of salvation which He came down from heaven to perform. He lives to receive all who come unto God by Him, and to give them power to become the sons of God. He lives to hear the confession of every heavy—laden conscience, and to grant, as an almighty High Priest, perfect absolution. He lives to pour down the Spirit of adoption on all who believe in Him, and to enable them to cry, Abba, Father! He lives to be the one Mediator between God and man, the unwearied Intercessor, the kind Shepherd, the elder Brother, the prevailing Advocate, the never—failing Priest and Friend of all who come to God by Him. He lives to be wisdom, righteousness, sanctification, and redemption to all His people—to keep them in life, to support them in death, and to bring them finally to eternal glory. For whom, do you suppose, is Jesus sitting at God's right hand? It is for the sons of men. High in heaven, and surrounded by unspeakable glory, He still cares for that mighty work which He undertook when He was born in the manger of Bethlehem. He is not one whit altered. He is always in one mind. He is the same that He was when He walked the shores of the sea of Galilee. He is the same that He was when He pardoned Saul the Pharisee, and sent him forth to preach the faith he had once destroyed. He is the same that He was when He received Mary Magdalene—called Matthew the tax—collector— brought Zaccheus down from the tree, and made them examples of what His grace could do. And He is not changed. He is the same yesterday, and today, and forever. Surely I have a right to say that anyone maybe saved, since Jesus lives. Once more I proclaim, with all confidence, that anyone may be
saved, (3) because the promises of Christ's gospel are full, free, and unconditional. "Come unto Me, " says the Savior, "all who labor and are heavy laden, and I will give you rest"— "He who believes on the Son shall not perish, but have eternal life." — "He who believes on Him is not condemned." — "He who comes unto Me I will never cast out." — "Everyone who sees the Son, and believes on Him may have everlasting life." — "He who believes on Me has everlasting life." — "If any man thirsts, let him come unto Me and drink." "Whoever will, let him take of the water of life freely." (Matthew 11:28; John 3:15, 18; 6:37, 40, 47; 7:37; Revelation 22:17) For whom, do you suppose, were these words spoken? Were they meant for the Jews only? No—for the Gentiles also! Were they meant for people in old times only? No—for people in every age! Were they meant for Palestine and Syria only? No—for the whole world—for every name and nation and people and tongue! Were they meant for the rich only? No—for the poor as well as for the rich! Were they meant for the very moral and correct only? No—they were meant for all—for the chief of sinners—for the vilest of offenders, for all who will receive them! Surely when I call to mind these promises, I have a right to say that anyone and everyone may be saved. Anyone who reads these words, and is not saved, can never blame the Gospel. If you are lost, it is not because you could not be saved. If you are lost, it is not because there was no pardon for sinners, no Mediator, no High Priest, no fountain open for sin and for uncleanness, no open door. It is because you would have your own way, because, you would cleave to your sins, because you would not come to Christ, that in Christ you might have life. I make no secret of my object in sending forth this volume. My heart's desire and prayer to God for you is, that your soul may be saved. This is the grand object for which every faithful minister is ordained. This is the end for which we preach, and speak, and write. We want souls to be saved. They know not what they say, who charge us with worldly motives, and tell us we only wish to advance our own church, and promote priest-craft. We know nothing of such feelings.
May God forgive those who lay these things to our charge! We labor for higher objects. We want souls to be saved! We love the Church of England—we feel deep affection for her Prayer—book, her Articles, her Homilies, her Forms for the Worship of God. But one thing we feel even more deeply—we want souls to be saved. We desire to pluck some brands from the burning. We desire to be the honored instruments in the hand of God of leading some souls to a knowledge of Jesus Christ our Lord. And now I will conclude this paper by three words of affectionate APPLICATION, which I heartily pray God to bless to the spiritual good of many souls. I know not into whose hands these pages may fall. I draw my bow at a venture. I can only pray God that He may send an arrow home to some consciences, and that many who read this volume may lay it down smiting upon their bosoms and saying, "What must I do to be saved?" (1) My first word of application shall be a word of affectionate WARNING. That word of warning is short and simple—Do not neglect your own soul! I have little doubt that this volume will fall into the hands of some who are often tried with anxiety about the things of this life. You are "anxious and troubled about many things." You seem to live in a constant whirl of business, hurry, and trouble. You see around you thousands who care for nothing but what they shall eat, and what they shall drink, and what they shall put on. You are often severely tempted to think it is no use to try to have any religion. I say to you, in God's name—Resist the temptation. It comes from the devil. I say to you—Never forget the one thing needful! Never forget your immortal soul! You may tell me, perhaps, that the times are hard. They may be hard; but it is my duty to remind you that time is short, and will be soon changed for eternity. You may tell me that you must live; but it is my duty to remind you that you must also die, and be ready to meet your
God. What would we think of a man who in time of famine fed his dog—and starved his child? Would we not say that he was a heartless and unnatural father? Well—take heed that you do not do something like this yourself. Do not forget your soul in your anxiety for your body. Do not, in your concern about the life that now is, forget that which is to come. Do not neglect your soul! Whatever you may have been in time past, I beseech you for time to come to live as one who feels that he has an immortal soul! Lay down this book with a holy determination, by God's help, to "cease to do evil, and learn to do well." Do not be ashamed, from this time forward, to care about your soul's interests. Do not be ashamed to read your Bible, to pray, to keep the Sabbath holy, and to hear the Gospel preached. Of sin and ungodliness you may well be ashamed. You never need be ashamed of caring for your soul. Let others laugh if they will—they will not laugh at you one day. Take it patiently. Bear it quietly. Tell them you have made up your mind, and do not mean to alter. Tell them that you have learned one thing, if nothing else, and that is that you have a precious soul. And tell them you have resolved that, come what will, you will no longer neglect that soul. (2) My second word of application shall be an affectionate INVITATION to all who desire their souls to be saved. I invite every reader of this paper who feels the value of his soul, and desires salvation, to come to Christ without delay, and be saved. I invite him to come to Christ by faith, and commit his soul to Him, that he may be delivered from the guilt, the power, and the consequences of sin. My tongue is not able to tell, and my mind is too weak to explain the whole extent of God's love towards sinners—and of Christ's willingness to receive and save souls. You are not straitened in Christ, but in yourself. You mistake greatly if you doubt Christ's readiness to save. I know there are no obstacles between that soul of yours and eternal life, except your own will. "There is joy in the presence of the angels of God over one sinner that repents." (Luke 15:10) You may have heard something of the wonders of the choruses
at the Crystal Palace concerts. But what is all that burst of harmony in the "Hallelujah Chorus, " to the outburst of joy which is heard in heaven when a soul turns from darkness to light? What is it all but a mere whisper, compared to the "joy of angels" over one sinner taught to see the folly of sin, and to seek Christ? Oh, come and add to that joy without delay! If you love life, I beseech you to lay hold on Christ at once, that your soul may be saved. Why not do it today? Why not this day join yourself to the Lord Jesus in an everlasting covenant which cannot be broken? Why not resolve, before tomorrow's sun dawns, to turn from the service of sin, and turn to Christ? Why not go to Christ this very day, and cast your soul on Him, with all its sins and all its unbelief, with all its doubts and all its fears? Are you poor? Seek treasure in heaven and be rich. Are you old? Hasten, hasten to be ready for your end, and prepare to meet your God. Are you young? Begin well, and seek in Christ a never—failing friend, who will never forsake you. Are you in trouble, anxious about this life? Seek Him who alone can help you and bear your burdens— seek Him who will never disappoint you. When others turn their backs upon you, then will Jesus Christ the Lord take you up. Are you a sinner, a great sinner, a sinner of the worst description? It shall all be remembered no more if you only come to Christ—His blood shall cleanse all sin away. Though your sins be as scarlet, they shall be made white as snow. Go then, and cry to the Lord Jesus Christ. Think of the value of your soul, and think of the one way of salvation. Call on the Lord in earnest prayer. Do as the penitent thief did—pour out your heart before Him—cry, "Lord remember me, even me!" Tell him you come to Him, because you have heard that He "receives sinners, " and because you are a sinner and want to be saved. Tell Him the whole story of your past life. Tell Him, if you will, that you have been an unbeliever, a profligate, a Sabbath—breaker, a godless, reckless, ill— tempered man. He will not despise you. He will not cast you out. He
will not turn His back upon you. He never breaks the bruised reed, or quenches the smoking flax. No man ever came to Him and was cast out. Oh, come to Christ, and your soul shall live! (3) My last word of application shall be an affectionate EXHORTATION to every reader of this paper who has found out the value of his soul, and believed in Jesus Christ. That exhortation shall be short and simple. I beseech you to cleave to the Lord with all your heart, and to press towards the mark for the prize of your high calling. I can well conceive that you find your way very narrow. There are few with you—and many against you. Your lot in life may seem hard, and your position may be difficult. But still cleave to the Lord, and He will never forsake you. Cleave to the Lord in the midst of persecution. Cleave to the Lord, though men laugh at you and mock you, and try to make you ashamed. Cleave to the Lord, though the cross be heavy and the fight be hard. He was not ashamed of you upon the Cross of Calvary—then do not be ashamed of Him upon earth, lest He should be ashamed of you before His Father who is in heaven. Cleave to the Lord, and He will never forsake you. In this world there are plenty of disappointments—disappointments in properties, and families, and houses, and lands, and situations. But no man ever yet was disappointed in Christ. No man ever failed to find Christ all that the Bible says He is, and a thousand times better than he had been told before! Look forward, look onward and forward to the end! Your best things are yet to come. Time is short. The end is drawing near. The latter days of the world are upon us. Fight the good fight. Labor on. Work on. Strive on. Pray on. Read on. Labor hard for your own soul's prosperity. Labor hard for the prosperity of the souls of others. Strive to bring a few more with you to heaven, and by all means to save some. Do something, by God's help, to make heaven more full and hell more empty. Speak to that young man by your side, and to that old person who lives near to your house. Speak to that neighbor who
never goes to a place of worship. Speak to that relative who never reads the Bible in private, and makes a jest of serious religion. Entreat them all to think about their souls. Beg them to go and hear something on Sundays which will be for their good unto everlasting life. Try to persuade them to live, not like the beasts which perish, but like men who desire to be saved. Great is your reward in heaven, if you try to do good to souls. Great is the reward of all who confess Christ before the sons of men. The honors of this world will soon be at an end forever. The rewards which our gracious Queen bestows are only enjoyed for a few short years. The "Victoria Cross" will not be long worn by those brave soldiers who won it so gallantly and deserve it so richly. The place that knows them now shall soon know them no more—a few more years and they will be gathered to their fathers. But the crown which Christ gives, never fades. Seek that crown, my believing reader. Labor for that crown. It will make amends for all that you have to pass through in this troublous world. The rewards of Christ's soldiers are for evermore. Their home is eternal. Their glory never comes to an end!
Peace! Be Still!
"And there arose a great storm of wind, and the waves beat into the ship, so that it was now full "And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm "And He said unto them, Why are ye so fearful? How is it that ye have no faith?" Mark 4:40-40
I WISH professing Christians in this day studied the four Gospels more than they do. I know that all Scripture is profitable. I do not
wish to exalt one part of the Bible at the expense of another. But I think it would be good for some, who are very familiar with the Epistles, if they knew a little more about Matthew, Mark, Luke, and John. Now, why do I say this? I say it because I want professing Christians to know more about Christ. It is well to be acquainted with all the doctrines and principles of Christianity. It is better to be acquainted with Christ Himself. It is well to be familiar with faith, and grace, and justification, and sanctification. They are all matters pertaining to the King. But it is far better to be familiar with Jesus Himself, to see the King's own face, and to behold His beauty. Now the Gospels were written to make us acquainted with Christ. The Holy Ghost has told us the story of His life and death,—His sayings and His doings, four times over. Four different inspired hands have drawn the picture of the Saviour. His ways, His manners, His feelings, His wisdom, His grace, His patience, His love, His power, are graciously unfolded to us by four different witnesses. Ought not the sheep to be familiar with the Shepherd? Ought not the patient to be familiar with the Physician? Ought not the bride to be familiar with the Bridegroom? Ought not the sinner to be familiar with the Saviour? Beyond doubt it ought to be so. The Gospels were written to make men familiar with Christ, and therefore I wish men to study the Gospels. On whom must you and I build our souls if we would be accepted with God? We must build on the rock, Christ. From whom must you and I draw that grace of the Spirit which we daily need in order to be fruitful? We must draw from the vine, Christ. To whom must we look for sympathy when earthly friends fail us or die? We must look to our elder brother, Christ. By whom must our prayers be presented if they are to be heard on high? They must be presented by our advocate, Christ. With whom do we hope to spend the thousand years of glory, and the after-eternity? With the King of kings, Christ. Surely we cannot know this Christ too well. Surely
there is not a word, nor a deed, nor a day, nor a step, nor a thought in the record of His life, which ought not to be precious to us. We should labour to be familiar with every line that is written about Jesus. Come now, and let us study together a page in our Master's history. Let us consider what we may learn from the verses of Scripture which stand at the head of this tract. You see Jesus there crossing the Lake of Galilee, in a boat, with His disciples. You see a sudden storm arise while He is asleep. The waves beat into the boat, and fill it. Death seems to be close at hand. The frightened disciples awake their Master and cry for help. He arises and rebukes the wind and waves, and at once there is a calm. He mildly reproves the faithless fears of His companions, and all is over. Such is the picture. It is one full of deep instruction. Come now, and let us examine what we are meant to learn. 1. Learn, first of all, that following Christ will not prevent your having earthly sorrows and troubles. Here are the chosen disciples of the Lord Jesus in great anxiety. The faithful little flock which believed when Priests, and Scribes, and Pharisees were all alike unbelieving, is allowed by the Shepherd to be much disquieted. The fear of death breaks in upon them like an armed man. The deep water seems likely to go over their souls. Peter, James, and John, the pillars of the Church about to be planted in the world, are much distressed. Perhaps they had not reckoned on all this. Perhaps they had expected that Christ's service would at any rate lift them above the reach of earthly trials. Perhaps they thought that He who could raise the dead, and heal the sick, and feed multitudes with a few loaves, and cast out devils with a word,—He would never allow His servants to be sufferers upon earth. Perhaps they had supposed He would always grant them smooth journeys, fine weather, an easy course, and freedom from trouble and care.
If the disciples thought so they were much mistaken. The Lord Jesus taught them that a man may be one of His chosen servants and yet have to go through many an anxiety and endure many a pain. Reader, it is good to understand this clearly. It is good to understand that Christ's service never did secure a man from all the ills that flesh is heir to, and never will. If you are a believer, you must reckon on having your share of sickness and pain, of sorrow and tears, of losses and crosses, of deaths and bereavements, of partings and separations, of vexations and disappointments, so long as you are in the body. Christ never undertakes that you shall get to heaven without these. He has undertaken that all who come to Him shall have all things pertaining to life and godliness. But He has never undertaken that He will make them prosperous, rich, or healthy, and that death shall never come to their family. I have the privilege of being one of Christ's ambassadors. In His name I can offer eternal life to any man, woman, or child, who is willing to have it. In His name I do offer pardon, peace, grace, glory, to any son or daughter of Adam who reads this. But I dare not offer that person worldly prosperity as a part and parcel of their Gospel. I dare not offer him long life, an increased income, and freedom from pain. I dare not promise the man who takes up the cross and follows Christ, that in the following he shall never meet with a storm. I know well that many do not like these terms. They would prefer having Christ and good health,—Christ and plenty of money,—Christ and no deaths in their family,—Christ and no wearing cares,—Christ and a perpetual morning without clouds. But they do not like Christ and the cross,—Christ and tribulation,—Christ and the conflict,— Christ and the howling wind,—Christ and the storm. Reader, is this the thought of your heart? Believe me, if it is you are very wrong. Listen to me, and I will try to show you you have yet much to learn.
How should we know who are true Christians if following Christ was the way to be free from trouble? How should we discern the wheat from the chaff if it were not for the winnowing of trial? How should we know whether men served Christ for His own sake or from selfish motives, if His service brought health and wealth with it as a matter of course? The winds of winter soon show us which of the trees are evergreen and which are not. The storms of affliction and care are useful in the same way. They discover whose faith is real, and whose is nothing but profession and form. How would the great work of sanctification go on in a man if he had no trial? Trouble is often the only fire which will burn away the dross that clings to our hearts. Trouble is the pruning-knife which the great Husbandman employs in order to make us fruitful in good works. The harvest of the Lord's field is seldom ripened by sunshine only. It must go through its days of wind, and rain, and storm. Reader, if you desire to serve Christ and be saved, I entreat you to take the Lord on His own terms. Make up your mind to meet with your share of crosses and sorrows, and then you will not be surprised. For want of understanding this, many seem to run well for a season, and then turn back in disgust, and are cast away. Reader, if you profess to be a child of God, leave to the Lord Jesus to sanctify you in His own way. Rest satisfied that He never makes any mistakes. Be sure that He does all things well. The winds may howl around you, and the waters swell. But fear not: "He is leading you by the right way, that He may bring you to a city of habitation" (Psalm 107:7). 2. Learn, in the second place, that the Lord Jesus Christ is truly and really man. There are words used in this little history, which, like many other passages in the Gospels, bring out this truth in a very striking way.
You are told that when the waves began to break on the ship, Jesus was in the hinder part, "asleep on a pillow." He was weary, and who can wonder at it, after reading the account given in the 4th of Mark? After labouring all day to do good to souls,—after preaching in the open air to vast multitudes, Jesus was fatigued. Surely if the sleep of the labouring man is sweet, much more sweet must have been the sleep of our blessed Lord! Reader, I ask you to settle deeply in your mind this great truth,—that Jesus Christ was verily and indeed man. He was equal to the Father in all things, and the eternal God. But He was also man, and took part of flesh and blood, and was made like unto us in all things, sin only excepted. He had a body like our own. Like us, He was born of a woman. Like us, He grew and increased in stature. Like us, He was often hungry and thirsty, and faint and weary. Like us, He ate and drank, rested and slept. Like us, He sorrowed, and wept, and felt. It is all very wonderful, but so it is. He that made the heavens went to and fro as a poor weary man on earth! He that ruled over principalities and powers in heavenly places took on Him a frail body like our own. He that might have dwelt for ever in the glory which He had with the Father, amidst the praises of legions of angels, came down to earth and dwelt as a man among sinful men. Surely this fact alone is an amazing miracle of condescension, grace, pity, and love. I find a deep mine of comfort in this thought, that Jesus is perfect man no less than perfect God. He in whom I am told by Scripture to trust is not only a great High Priest, but a feeling High Priest. He is not only a powerful Saviour, but a sympathizing Saviour. He is not only the Son of God mighty to save, but the Son of man able to feel. Who does not know that sympathy is one of the sweetest things left to us in this sinful world? It is one of the bright seasons in our dark journey here below when we can find a person who enters into our troubles, and goes along with us in our anxieties,—who can weep when we weep, and rejoice when we rejoice.
Sympathy is far better than money, and far rarer too. Thousands can give who know not what it is to feel. Sympathy has the greatest power to draw us and to open our hearts. Proper and correct counsel often falls dead and useless on a heavy heart. Cold advice often makes us shut up, shrink, and withdraw into ourselves, when tendered in the day of trouble. But genuine sympathy in such a day will call out all our better feelings, if we have any, and obtain an influence over us when nothing else can. Give me the friend who, though poor in gold and silver, has always ready a sympathizing heart. Reader, our God knows all this well. He knows the very secrets of man's heart. He knows the ways by which that heart is most easily approached, and the springs by which that heart is most readily moved. He has wisely provided that the Saviour of the Gospel should be feeling as well as mighty. He has given us one who has not only a strong hand to pluck us as brands from the burning, but a sympathizing heart on which the labouring and heavy-laden may find rest. I see a marvellous proof of love and wisdom in the union of two natures in Christ's person. It was marvellous love in our Saviour to condescend to go through weakness and humiliation for our sakes, ungodly rebels as we are. It was marvellous wisdom to fit Himself in this way to be the very Friend of friends, who could not only save man but meet him on his own ground. I want one able to perform all things needful to redeem my soul. This Jesus can do, for He is the eternal Son of God. I want one able to understand my weakness and infirmities, and to deal gently with my soul while tied to a body of death. This again Jesus can do, for He was the Son of man, and had flesh and blood like my own. Had my Saviour been God only, I might perhaps have trusted Him, but I never could have come near to Him without fear. Had my Saviour been man only, I might have loved Him, but I never could have felt sure that He was able to take away my sins. But, blessed be the Lord, my Saviour is God as well as man, and man as well as God: God, and so able to deliver me,—man, and so able to feel with me. Almighty power and deepest sympathy
are met together in one glorious person, Jesus Christ, my Lord. Surely a believer in Christ has a strong consolation. He may well trust, and not be afraid. Reader, if you know what it is to go to the throne of grace for mercy and pardon, do not forget that the Mediator by whom you draw near to God is the Man Christ Jesus. Your soul's business is in the hand of a High Priest who can be touched with the feeling of your infirmities. You have not to do with a being of so high and glorious a nature that your mind can in no wise comprehend Him. You have to do with Jesus, who had a body like your own, and was a man upon earth, like yourself. He well knows that world through which you are struggling, for He dwelt in the midst of it thirty-three years. He well knows the contradiction of sinners, which so often discourages you, for He endured it Himself. He well knows the art and cunning of your spiritual enemy, the devil, for He wrestled with him in the wilderness. Surely with such an advocate you may well feel bold. Reader, if you know what it is to apply to the Lord Jesus for spiritual comfort in earthly troubles, you should well remember the days of His flesh, and His human nature. You are applying to One who knows your feelings by experience, and has drunk deep of the bitter cup, for He was a man of sorrows, and acquainted with grief. Jesus knows the heart of a man,—the bodily pains of a man,—the difficulties of a man,— for He was a man Himself, and had flesh and blood upon earth. He sat wearied by the well at Sychar. He wept over the grave of Lazarus, at Bethany. He sweat great drops of blood at Gethsemane. He groaned with anguish at Calvary. He is no stranger to your sensations. He is acquainted with everything that belongs to human nature, sin only excepted. Are you poor and needy? So also was Jesus. The foxes had holes, and the birds of the air had nests, but the Son of Man had not where to
lay His head. He dwelt in a despised city. Men used to say, "Can any good thing come out of Nazareth?" (John 1:46). He was esteemed a carpenter's son, He preached in a borrowed boat, rode into Jerusalem on a borrowed ass, and was buried in a borrowed tomb. Are you alone in the world, and neglected by those who ought to love you? So also was Jesus. He came unto His own, and they received Him not. He came to be a Messiah to the lost sheep of the house of Israel, and they rejected Him. The princes of this world would not acknowledge Him. The few that followed Him were publicans and fishermen. And even these at the last forsook Him, and were scattered every man to his own place. Are you misunderstood, misrepresented, slandered, and persecuted? So also was Jesus. He was called a glutton and a wine-bibber, a friend of publicans, a Samaritan, a madman, and a devil. His character was belied. False charges were laid against Him. An unjust sentence was passed upon Him, and, though innocent, He was condemned as a malefactor, and as such died on the cross. Does Satan tempt you, and offer horrid suggestions to your mind? So also did he tempt Jesus. He bade Him to distrust God's fatherly providence. "Command these stones to be made bread." He proposed to Him to tempt God by exposing Himself to unnecessary danger. "Cast Thyself down" from the pinnacle of the temple. He suggested to Him to obtain the kingdoms of the world for His own, by one little act of submission to himself. "All these things will I give Thee, if Thou wilt fall down and worship me." Do you ever feel great agony and conflict of mind? Do you feel in darkness, as if God had left you? So did Jesus. Who can tell the extent of the sufferings of mind He went through in the garden? Who can measure the depth of His soul's pain when He cried, "My God, My God! Why hast Thou forsaken Me?" Ah, reader, it is impossible to conceive a Saviour more suited to the
wants of man's heart than our Lord Jesus Christ; suited not only by His power, but by His sympathy; suited not only by His divinity, but by His humanity. Labour, I beseech you, to get firmly impressed on your mind that Christ, the refuge of souls, is man as well as God. Honour Him as King of kings, and Lord of lords; but while you do this, never forget that He had a body, and was a man. Grasp this truth, and never let it go. The unhappy Socinian errs fearfully when he says that Christ was only man, and not God; but let not the rebound from that error make you forget that while Christ was very God, He was also very man. Listen not for a moment to the wretched argument of the Roman Catholic, when he tells you that the Virgin Mary and the saints are more sympathizing than Christ. Answer him, that such an argument springs from ignorance of the Scriptures, and Christ's true nature. Answer him, that you have not so learned Christ, as to regard Him only as an austere Judge, and a Being to be feared. Answer him, that the four Gospels have taught you to regard Him as the most loving and sympathizing of Friends, as well as the mightiest and most powerful of Saviours. Answer him, that you want no comfort from saints and angels, from the Virgin Mary or from Gabriel, so long as you can repose your weary soul on the Man Christ Jesus. 3. Learn, in the third place, that there may be much weakness and infirmity even in a true Christian. You have a striking proof of this in the conduct of the disciples here recorded, when the waves broke over the ship. They awoke Jesus in haste. They said to Him in fear and anxiety, "Master, carest Thou not that we perish?" There was impatience. They might have waited till their Lord thought fit to arise from His sleep. There was unbelief. They forgot that they were in the keeping of One who had all power in His hand. "We perish."
There was distrust. They spoke as if they doubted their Lord's care and thoughtfulness for their safety and well-being. "Carest Thou not that we perish?" Poor faithless men! What business had they to be afraid? They had seen proof upon proof that all must be well so long as the Bridegroom was with them. They had witnessed repeated examples of His love and kindness towards them, sufficient to convince them that He would never let them come to real harm. But all was forgotten in the present danger. Sense of immediate peril often makes men have a bad memory. Fear is often unable to reason from past experience. They heard the winds. They saw the waves. They felt the cold waters beating over them. They fancied death was close at hand. They could wait no longer in suspense. "Carest Thou not," said they, "that we perish?" But, after all, let us understand this is only a picture of what is constantly going on among believers in every age. There are too many disciples, I suspect, at this very day, like those who are here described. Many of God's children get on very well so long as they have no trials. They follow Christ very tolerably in the time of fair weather. They fancy they are trusting Him entirely. They flatter themselves they have cast every care on Him. They obtain the reputation of being very good Christians. But suddenly some unlooked-for affliction assails them. Their property makes itself wings and flies away; their own health fails; death comes up into their house; tribulation or persecution ariseth because of the Word; and where now is their faith? Where is the strong confidence they thought they had? Where is their peace, their hope, their resignation? Alas, they are sought for and not found! They are weighed in the balance and found wanting. Fear, and doubt, and distress, and anxiety break in upon them like a flood, and they seem at their wits' end. I know that this is a sad description: I only put it to the conscience of every real Christian,
whether it is not correct and true? Reader, the plain truth is that there is no literal and absolute perfection among true Christians so long as they are in the body. The best and brightest of God's saints is but a poor mixed being: converted, renewed, and sanctified though he be, he is still compassed with infirmity. There is not a just man upon earth that always doeth good, and sinneth not. In many things we offend all. A man may have true saving faith, and yet not have it always close at hand, and ready to be used. Abraham was the father of the faithful. By faith he forsook his country and kindred, and went out according to the command of God, to a land he had never seen. By faith he was content to dwell in the land as a stranger, believing that God would give it to him for an inheritance. And yet this very Abraham was so far overcome by unbelief, that he allowed Sarah to be called his sister, and not his wife, through the fear of man. Here was great infirmity. Yet there have been few greater saints than Abraham. David was a man after God's own heart. He had faith to go out to battle with the giant Goliath, when he was but a youth. He declared his belief that the Lord, who delivered him from the paw of the lion and bear, would deliver him from this Philistine. He had faith to believe God's promise that he should one day be king of Israel, though he was owned by a few followers,—though Saul pursued him like a partridge on the mountains, and there often seemed but a step between him and death. And yet this very David at one time was so far overtaken by fear and unbelief, that he said, "I shall one day perish by the hand of Saul." He forgot the many wonderful deliverances he had experienced at God's hand. He only thought of his present danger, and took refuge among the ungodly Philistines. Surely here was great infirmity. Yet there have been few stronger believers than David. I know it is easy for a man to reply, "All this is very true, but it does
not excuse the fears of the disciples. They had Jesus actually with them: they ought not to have been afraid. I should never have been so cowardly and faithless as they were!" I tell the man who argues in that way, that he knows little of his own heart. I tell him no one knows the length and breadth of his own infirmities, if he has not been tempted. No one "can say how much weakness might appear in himself if he was placed in circumstances to call it forth. Reader, have you faith in Christ? Do you feel such love and confidence in Him that you cannot understand being greatly moved by any event that could happen? It is all well: I am glad to hear it. But has this faith been tried? Has this confidence been put to the test? If not, take heed of condemning these disciples hastily. Be not highminded, but fear. Think not because your heart is in a lively frame now, that such frame will always last. Say not, because your feelings are warm and fervent to-day, "To morrow shall be as to-day, and much more abundant." Say not because your heart is lifted up just now with a strong sense of Christ's mercy, "I shall never forget Him as long as I live." Oh, learn to abate something of this flattering estimate of yourself! You do not know yourself thoroughly: there are more things in your inward man than you are at present aware of. The Lord may leave you, as He did Hezekiah, to show you "all that is in your heart" (2 Chronicles 32:31). Blessed is he that is clothed with humility. Happy is he that feareth always. Let him that thinketh he standeth, take heed lest he fall. Why do I dwell on this? Do I want to apologize for the corruptions of professing Christians, and excuse their sins? God forbid! Do I want to lower the standard of sanctification, and countenance anyone in being a lazy, idle soldier of Christ? God forbid! Do I want to wipe out the broad line of distinction between the converted and the unconverted, and to wink at inconsistencies? Once more I say, God forbid! I hold strongly that there is a mighty difference between the true Christian and the false!—between the believer and the unbeliever, between the children of God and the children of the world. I hold strongly that this difference is not merely one of faith,
but of life,—not only one of profession, but of practice. I hold strongly that the ways of the believer should be as distinct from those of the unbeliever, as bitter from sweet, light from darkness, heat from cold. But I do want young Christians to understand what they must expect to find in themselves. I want to prevent their being stumbled and puzzled by the discovery of their own weakness and infirmity. I want them to see that they may have true faith and grace, in spite of all the devil's whispers to the contrary, though they feel within many doubts and fears. I want them to observe that Peter, and James, and John, and their brethren, were true disciples, and yet not so spiritual but that they could be afraid. I do not tell them to make the unbelief of the disciples an excuse for themselves, but I do tell them that it shows plainly that so long as they are in the body they must not expect faith to be above the reach of fear. Above all, I want all Christians to understand what they must expect in other believers. You must not hastily conclude that a man has no grace merely because you see in him some corruption. There are spots on the face of the sun, and yet the sun shines brightly, and enlightens the whole world; there is quartz and dross mixed up with many a lump of gold that comes from Australia, and yet who thinks the gold on that account worth nothing at all? There are flaws in some of the finest diamonds in the world; and yet they do not prevent their being rated at a priceless value. Away with this morbid squeamishness, which makes many ready to excommunicate a man if he only has a few faults! Let us be more quick to see grace, and more slow to see imperfections! Let us know if we cannot allow there is grace where there is corruption, we shall find no grace in the world. We are yet in the body: the devil is not dead. We are not yet like the angels. Heaven is not yet begun. The leprosy is not out of the walls of the house, however much we may scrape them, and never will be till the house is taken down. Our bodies are indeed the temple of the Holy Ghost, but not a perfect temple, until they are raised or changed. Grace is indeed a treasure, but a treasure in earthen
vessels. It is possible for a man to forsake all for Christ's sake, and yet to be overtaken occasionally with doubts and fears. Reader, I beseech you to remember this. It is a lesson worth attention. The Apostles believed in Christ, loved Christ, and gave up all to follow Christ. And yet you see in this storm the Apostles were afraid. Learn to be charitable in your judgment of them. Learn to be moderate in your expectations from your own heart. Contend to the death for the truth, that no man is a true Christian who is not converted and is not a holy man. But allow that a man may be converted, have a new heart, and be a holy man, and yet be liable to infirmity, doubts, and fears. 4. Learn, in the fourth place, the power of the Lord Jesus Christ. You have a striking example of His power in the history upon which I am now dwelling. The waves were breaking into the ship where Jesus was. The terrified disciples awoke Him, and cried for help. "He arose and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm." This was a wonderful miracle. No one could do this but one who was almighty. Make the winds cease with a word! Who does not know that it is a common saying in order to describe an impossibility, "You might as well speak to the wind?" Yet Jesus rebukes the wind, and at once it ceases. This was power. Calm the waves with a voice! What reader of history does not know that a mighty king of England tried in vain to stop the tide rising on the shore? Yet here is one who says to raging waves in a storm, "Peace, be still," and at once there was a calm. Here was power. Reader, it is good for all men to have clear views of the Lord Jesus Christ's power. Let the sinner know that the merciful Saviour, to whom he is urged to flee, and in whom he is invited to trust, is nothing less than the Almighty, and has power over all flesh to give
eternal life. (Revelation 1:8; John 17:2). Let the anxious inquirer understand that if he will only venture on Jesus, and take up the cross, he ventures on One who has all power in heaven and earth. (Matthew 28:18). Let the believer remember as he journeys through the wilderness, that his Mediator, and Advocate, and Physician, and Shepherd, and Redeemer, is Lord of lords, and King of kings, and that through Him all things may be done. (Revelation 17:14; Philippians 4:13) Let all study the subject, for it deserves to be studied. Study it in His works of creation. "All things were made by Him; and without Him was not anything made that was made" (John 1:3). The heavens, and all their glorious hosts of inhabitants,—the earth, and all it contains,—the sea and all that is in it,—all creation from the sun on high to the least worm below, was the work of Christ. He spake, and they came into being: He commanded, and they began to exist. That very Jesus, who was born of a poor woman at Bethlehem, and lived in a carpenter's house at Nazareth, had been the former of all things. Was not this power? Study it in His works of providence, and the orderly continuance of all things in the world. "By Him all things consist" (Colossians 1:17). Sun, moon, and stars, roll round in a perfect system. Spring, summer, autumn, and winter, follow one another in regular order. They continue to this day and fail not, according to the ordinance of Him who died on Calvary. (Psalm 119:91). The kingdoms of this world rise and increase, and decline and pass away. The rulers of the earth plan, and scheme, and make laws, and change laws, and war, and pull down one, and raise up another. But they little think that they rule only by the will of Jesus, and that nothing happens without the permission of the Lamb of God. They do not know that they and their subjects are all as a drop of water in the hand of the Crucified One, and that He increaseth the nations, and diminisheth the nations, just according to His mind. Is not this power? Study the subject, not least, in the miracles worked by our Lord Jesus
Christ during the three years of His ministry upon earth. Learn, from the mighty works which He did, that the things which are impossible with man are possible with Christ. Regard everyone of His miracles as an emblem and figure of spiritual things. See in it a lovely picture of what He is able to do for your soul. He that could raise the dead with a word can just as easily raise man from the death of sin. He that could give sight to the blind, hearing to the deaf, and speech to the dumb, can also make sinners to see the kingdom of God, hear the joyful sound of the Gospel, and speak forth the praise of redeeming love. He that could heal leprosy with a touch can heal any disease of heart. He that could cast out devils can bid every besetting sin yield to His grace. Oh, reader, begin to read Christ's miracles in this light! Wicked, and bad, and corrupt as you may feel, take comfort in the thought that you are not beyond Christ's power to heal. Remember that in Christ there is not only a fulness of mercy, but a fulness of power. Study the subject in particular as placed before you this day. I dare be sure your heart has sometimes been tossed to and fro like the waves in a storm. You have found it agitated like the waters of the troubled sea when it cannot rest. Come and hear this day that there is One who can give you rest. Jesus can say to your heart, whatever may be its ailment, "Peace, be still! What though your conscience within be lashed by the recollection of countless transgressions, and torn by every gust of temptation? What though the remembrance of past hideous profligacy be grievous unto you, and the burden intolerable? What though your heart seems full of evil, and sin appears to drag you whither it will, like a slave? What though the devil rides to and fro over your soul like a conqueror, and tells you it is vain to struggle against him, there is no hope for you? I tell you there is One who can give even you pardon and peace. My Lord and Master Jesus Christ can rebuke the devil's raging, can calm even your soul's misery, and say even to you, "Peace, be still!" He can scatter that cloud of guilt which now weighs you down. He can bid despair depart. He can drive fear away. He can remove the spirit of
bondage, and fill you with the spirit of adoption. Satan may hold your soul like a strong man armed, but Jesus is stronger than he, and when He commands, the prisoners must go free. Oh, if any troubled reader wants a calm within, let him go this day to Jesus Christ, and all shall yet be well! But what if your heart be right with God, and yet you are pressed down with a load of earthly trouble? What if the fear of poverty is tossing you to and fro, and seems likely to overwhelm you? What if pain of body be racking you to distraction day after day? What if you are suddenly laid aside from active usefulness, and compelled by infirmity to sit still and do nothing? What if death has come into your home, and taken away your Rachel, or Joseph, or Benjamin, and left you alone, crushed to the ground with sorrow? What if all this has happened? Still there is comfort in Christ. He can speak peace to wounded hearts as easily as calm troubled seas. He can rebuke rebellious wills as powerfully as raging winds. He can make storms of sorrow abate, and silence tumultuous passions as surely as He stopped the Galilean storm. He can say to the heaviest anxiety, "Peace, be still!" The floods of care and tribulation may be mighty, but Jesus sits upon the water-floods, and is mightier than the waves of the sea. (Psalm 93:4). The winds of trouble may howl fiercely round you, but Jesus holds them in His hand, and can stay them when He lists. Oh, if any reader this day is broken-hearted, and careworn, and sorrowful, let him go to Jesus Christ, and cry to Him, and he shall be refreshed. "Come unto He," He says, "all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28). Reader, I invite you this day to take large views of Christ's power. Doubt anything else if you will, but never doubt Christ's power. Whether you do not secretly love sin may be doubtful. Whether you are not privately clinging to the world may be doubtful. Whether the pride of your nature is not rising against the idea of being saved as a poor sinner by grace may be doubtful. But one thing is not doubtful, and that is, that Christ is able to save to the uttermost, and will save you, if, by grace, you seek Him with all your heart and mind..
5. Learn, in the last place, how tenderly and patiently the Lord Jesus deals with weak believers. You see this truth brought out in His word to His disciples, when the wind ceased, and there was a calm. He might well have rebuked them sharply. He might well have reminded them of all the great things He had done for them, and reproved them for their cowardice and mistrust, but there is nothing of anger in the Lord's words. He simply asks two questions. "Why are ye so fearful? How is it that ye have no faith?" The whole of our Lord's conduct towards His disciples on earth deserves close consideration. It throws a beautiful light on the compassion and long-suffering that there is in Him. No master surely ever had scholars so slow to learn their lessons as Jesus had in the apostles. No scholars surely ever had so patient and forbearing a teacher as the apostles had in Christ. Gather up all the evidence on this subject that lies scattered through the Gospels, and see the truth of what I say. At no time of our Lord's ministry did the disciples seem to comprehend fully the object of His coming into the world. The humiliation, the atonement, the crucifixion, were hidden things to them. The plainest words and clearest warnings from their Master of what was going to befall Him seemed to have no effect on their minds. They understood not. They perceived not. It was hid from their eyes. Once Peter even tried to dissuade our Lord from suffering. "Be it far from Thee, Lord," he said: "this shall not be unto Thee." (Matthew 16:22; Luke 18:34; 9:45). Frequently you will see things in their spirit and demeanour which are not at all to be commended. One day we are told they disputed among themselves who should be greatest. (Mark 9:34). Another day they considered not His miracles, and their hearts were hardened. (Mark 6:52). Once two of them wished to call down fire from heaven
upon a village because it did not receive them. (Luke 9:54). In the garden of Gethsemane the three best of them slept when they should have watched and prayed. In the hour of His betrayal they all forsook Him and fled, and worst of all, Peter, the most forward of the twelve, denied His Master three times with an oath. Even after the resurrection you see the same unbelief and hardness of heart cling to them. Though they saw their Lord with their eyes, and touched Him with their hands, even then some doubted. So weak were they in faith! So slow of heart were they to believe all that the prophets had written. So backward were they in understanding the meaning of our Lord's words, and actions, and life, and death. But what do you see in our Lord's behaviour towards these disciples all through His ministry? You see nothing but unchanging pity, compassion, kindness, gentleness, patience, longsuffering, and love. He does not cast them off for their stupidity. He does not reject them for their unbelief. He does not dismiss them for ever for cowardice. He teaches them as they are able to bear. He leads them on step by step, as a nurse does an infant when it first begins to walk. He sends them kind messages as soon as He is risen from the dead. "Go," He said to the women, "Go tell My brethren, that they go into Galilee, and there shall they see Me" (Matthew 28:10). He gathers them round Him once more. He restores Peter to his place, and bids him feed His sheep. He condescends to sojourn with them forty days before He finally ascends. He commissions them to go forth as His messengers, and preach the Gospel to the Gentiles. He blesses them in parting, and encourages them with that gracious promise, "I am with you alway, even unto the end of the world" (Matthew 28:20). Truly this was a love that passeth knowledge. This is not the manner of man. Let the entire world know that the Lord Christ is very pitiful, and of tender mercy. He will not break the bruised reed, nor quench the smoking flax. As a father pitieth his own children, so He pitieth them that fear Him. As one whom his mother comforteth, so will He
comfort His people. He calls for the lambs of His flock as well as for the old sheep. He cares for the sick and feeble ones of His fold as well as for the strong. It is written that He will carry them in His bosom, rather than let any of them be lost. (Isaiah 40:11). He cares for the least member of His body, as well as for the greatest. He cares for the babes of His family as well as the grown up men. He cares for the tenderest little plants in His garden as well as for the cedar of Lebanon. All are in His book of life, and all are under His charge. All are given to Him in an everlasting covenant, and He has undertaken, in spite of all weaknesses, to bring everyone safe home. Only let a sinner lay hold on Christ by faith, and then, however feeble, Christ's word is pledged to him: "I will never leave thee nor forsake thee." He may correct him occasionally in love. He may gently reprove him at times. But He will never, never give Him up. The devil shall never pluck him from Christ's hand. Let all the world know that the Lord Jesus will not cast away His believing people because of shortcomings and infirmities. The husband does not put away his wife because he finds failings in her. The mother does not forsake her infant because it is weak, feeble, and ignorant. And the Lord Christ does not cast off poor sinners who have committed their souls into His hands because He sees in them blemishes and imperfections. Oh, no! it is His glory to pass over the faults of His people, and heal their backslidings,—to make much of their weak graces, and to pardon their many faults. Verily, the 11th of Hebrews is a wonderful chapter. It is marvellous to observe how the Holy Ghost speaks of the worthies whose names are recorded in that chapter. The faith of the Lord's people is there brought forward, and had in remembrance. But the faults of many a one, which might easily have been brought up also, are left alone, and not mentioned at all. Who is there now among my readers that feels desires after salvation, but is afraid to become decided, lest by-and-by he should fall away? Consider, I beseech you, the tenderness and patience of the Lord Jesus, and be afraid no more. Fear not to take up the cross,
and come out boldly from the world. That same Lord and Saviour who bore with the disciples is ready and willing to bear with you. If you stumble, He will raise you. If you err, He will gently bring you back. If you faint, He will revive you. He will not lead you out of Egypt, and then suffer you to perish in the wilderness. He will conduct you safe into the promised land. Only commit yourself to His guidance, and my soul for yours, He shall carry you safe home. Only hear Christ's voice and follow Him, and you shall never perish. Who is there among the readers of this tract that has been converted, and desires to do his Lord's will? Take example this day by your Master's gentleness and longsuffering, and learn to be tenderhearted and kind to others. Deal gently with young beginners. Do not expect them to know everything and understand everything all at once. Take them by the hand. Lead them on and encourage them. Believe all things, and hope all things, rather than make that heart sad which God would not have made sad. Deal gently with backsliders. Do not turn your back on them as if their case was hopeless. Use every lawful means to restore them to their former place. Consider yourself, and your often infirmities, and do as you would be done by. Alas, there is a painful absence of the Master's mind among many of his disciples! There are few Churches, I fear, in the present day, which would have received Peter into communion again for many a long year, after denying His Lord. There are few believers ready to do the work of Barnabas,—willing to take young converts by the hand, and encourage them at their first beginnings. Verily we want an outpouring of the Spirit upon believers almost as much as upon the world. And now, reader, I have only to ask you to make a practical use of the lessons I have brought before you. You have heard this day five things. First. That Christ's service will not secure you against troubles. Second. That Christ is very man as well as God.
Third. That believers may have much weakness and infirmity. Fourth. That Christ has all power: and Fifth. That Christ is full of patience and kindness towards His people. Remember these five lessons, and you will do well. Bear with me a few moments, while I say a few words to impress the things you have been reading more deeply on your heart. (1) This will very likely be read by some who know nothing of Christ's service by experience, or of Christ Himself. There are only too many who take no interest whatever in the things about which I have been writing. Their treasure is all below. They are wholly taken up with the things of the world. They care nothing about the believer's conflict, and struggles, and infirmities, and doubts, and fears. They care little whether Christ is man or God. They care little whether He did miracles or not. It is all a matter of words, and names, and forms, about which they do not trouble themselves. They are without God in the world. Reader, if perchance you are such a man as this, I can only warn you solemnly, that your present course cannot last. You will not live for ever. There must be an end. Grey hairs, age, sickness, infirmities, death,—all, all are before you, and must be met one day. What will you do when that day comes? Remember my words this day. You will find no comfort when sick and dying, unless Jesus Christ is your friend. You will discover, to your sorrow and confusion, that however much men may talk and boast, they cannot do without Christ when they come to their deathbed. You may send for ministers, and get them to read prayers, and
give you the sacrament. You may go through every form and ceremony of Christianity. But if you persist in living a careless and worldly life, and despising Christ in the morning of your days, you must not be surprised if Christ leaves you to yourself in your latter end. Alas! these are solemn words, and are often sadly fulfilled: "I will laugh at your calamity; I will mock when your fear cometh" (Proverbs 1:26). Come then, this day, and be advised by one who loves your soul. Cease to do evil. Learn to do well. Forsake the foolish, and go in the path of understanding. Cast away that pride which hangs about your heart, and seek the Lord Jesus while He may be found. Cast away that spiritual sloth which is palsying your soul, and resolve to take trouble about your Bible, your prayers, and your Sundays. Break off from a world which can never really satisfy you, and seek that treasure which alone is truly incorruptible. Oh, that the Lord's own words might find a place in your conscience! "How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at My reproof: behold, I will pour out My Spirit unto you, I will make known My words unto you." (Proverbs 1:22-23). Reader, I believe the crowning sin of Judas Iscariot was that he would not seek pardon, and turn again to his Lord. Beware, lest that be your sin also. (2) This will probably fall into the hands of some who love the Lord Jesus, and believe in Him, and yet desire to love Him better. Reader, if you are such a man, suffer the word of exhortation, and apply it to your heart. For one thing keep before your mind, as an ever-present truth, that the Lord Jesus is an actual living Person, and deal with Him, as such. I fear the personality of our Lord is sadly lost sight of by many professors in the present day. Their talk is more about salvation than
about the Saviour;—more about redemption, than about the Redeemer:—more about justification, than about Jesus;—more about Christ's work, than about Christ's person. This is a great fault, and one that fully accounts for the dry and sapless character of the religion of many professors. Reader, as ever you would grow in grace, and have joy and peace in believing, beware of falling into this error. Cease to regard the Gospel as a mere collection of dry doctrines. Look at it rather as the revelation of a mighty living Being in whose sight you are daily to live. Cease to regard it as a mere set of abstract propositions and abstruse principles and rules. Look at it as the introduction to a glorious personal Friend: this is the kind of Gospel that the apostles preached. They did not go about the world telling men of love, and mercy, and pardon, in the abstract. The leading subject of all their sermons was the loving heart of an actual living Christ. This is the kind of Gospel which is most calculated to promote sanctification and meetness for glory. Nothing, surely, is so likely to prepare us for that heaven where Christ's personal presence will be all, and that glory where we shall meet Christ face to face, as to realize communion with Christ as an actual living Person here on earth. Oh, reader, there is all the difference in the world between an idea and a person. For another thing, try to keep before your mind, as an ever-present truth, that the Lord Jesus is utterly unchanged. That Saviour in whom you trust, is the same yesterday, to-day, and for ever. He knows no variableness, nor shadow of turning. Though high in heaven at God's right hand, He is just the same in heart that He was 1900 years ago on earth. Remember this, and you will do well. Follow Him all through His journeys to and fro in Palestine. Mark how He received all that came to Him, and cast out none. Mark how He had an ear to listen to every tale of sorrow, a hand to help every
case of distress, a heart to feel for all who needed sympathy. And then say to yourself, "This same Jesus is He who is my Lord and Saviour. Place and time have made no difference in Him. What He was, He is, and will be for evermore." Surely this thought will give life and reality to your daily communion. Surely this thought will give substance and shape to your expectation of good things to come. Surely it is matter for joyful reflection, that He who was thirty-three years upon earth, and whose life we read in the Gospels, is the very Saviour in whose presence we shall spend eternity. Reader, my last word shall be the same as the first. I want men to read the four Gospels more than they do. I want men to become better acquainted with Christ. I want unconverted men to know Jesus, that they may have eternal life through Him. I want believers to know Jesus better, that they may become happier, more holy, and more meet for the inheritance of the saints in light.
Perseverance
"They shall never perish." John 10:28
There are two points in religion on which the teaching of the Bible is very plain and distinct. One of these points is the fearful danger of the ungodly; the other is the perfect safety of the righteous. One is the happiness of those who are converted; the other is the misery of those who are unconverted. One is the blessedness of being in the way to heaven; the other is the wretchedness of being in the way to hell. I hold it to be of the utmost importance that these two points should be constantly impressed on the minds of professing Christians. I believe that the exceeding privileges of the children of God, and the deadly peril of the children of the world, should be continually set forth in the clearest colors before the Church of Christ. I believe that the difference between the man in Christ, and the man not in Christ, can never be stated too strongly and too fully. Reserve on this subject is a positive injury to the souls of people. Wherever such reserve is practiced, the careless will not be aroused, believers will not be established, and the cause of God will receive much damage. Many people, I fear, are not aware what a vast store of comfortable truths the Bible contains for the peculiar benefit of real Christians. There is a spiritual treasure-house in the Word which many never enter, and some eyes have not so much as seen. There you will find many a golden verity besides the old first principles of repentance, faith, and conversion. There you will see in glorious array the everlasting election of the saints in Christ—the special love wherewith God loved them before the foundation of the world—their mystical union with their risen Head in heaven, and His consequent sympathy with them—their interest in the perpetual intercession of Jesus, their High Priest—their liberty of daily communion with the
Father and the Son, their full assurance of hope—their perseverance to the end. These are some of the precious things laid up in Scripture for those who love God. These are truths which some neglect from ignorance. Like the Spaniards in the days when they possessed California, they know not the rich mines beneath their feet, the mines from which the Americans have extracted such untold wealth. These are truths which some neglect from false humility. They look at them afar off with fear and trembling—but dare not touch them. But these are truths which God has given for our learning, and which we are bound to study. It is impossible to neglect them without inflicting injury upon ourselves. It is to one special truth in the list of a believer's privileges that I now desire to direct attention. That truth is the doctrine of perseverance— the doctrine that true Christians shall never perish or be cast away. It is a truth which the natural heart has bitterly opposed in every age. It is a truth which for many reasons deserves particular attention at the present time. Above all, it is a truth with which the happiness of all God's children is most closely connected. There are four things which I propose to do in considering the subject of perseverance. I. I will explain what the doctrine of perseverance means. II. I will show the Scriptural foundations on which the doctrine is built. III. I will point out some reasons why many reject the doctrine. IV. I will mention some reasons why the doctrine is of great practical importance. I approach the subject with diffidence, because I know it is one on which holy people do not see alike. But God is my witness, that in writing this paper, I have no desire to promote any cause but that of
Scriptural truth. In pleading for perseverance, I can say with a good conscience, that I firmly believe I am pleading for an important part of the Gospel of Christ. May God the Spirit guide both writer and reader into all truth! May that blessed day soon come when all shall know the Lord perfectly, and differences and divisions pass away forever! I. I will first explain what I mean by the doctrine of perseverance It is of the utmost importance to make this point clear. It is the very foundation of the subject. It lies at the threshold of the whole argument. In all discussions of disputed points in theology, it is impossible to be too accurate in defining terms. Half the abuse which has unhappily been poured on perseverance has arisen from a thorough misunderstanding of the doctrine in question. Its adversaries have fought with phantoms of their own creation, and spent their strength in beating the air. When I speak of the doctrine of perseverance, I mean this. I say that the Bible teaches that true believers, real genuine Christians, shall persevere in their religion to the end of their lives. They shall never perish. They shall never be lost. They shall never be cast away. Once in Christ, they shall always be in Christ. Once made children of God by adoption and grace, they shall never cease to be His children, and become children of the devil. Once endued with the grace of the Spirit, that grace shall never be taken from them. Once pardoned and forgiven, they shall never be deprived of their pardon. Once joined to Christ by living faith, their union shall never be broken off. Once called by God into the narrow way that leads to life, they shall never be allowed to fall into hell. In a word, every man, woman, and child on earth who receives saving grace, shall sooner or later receive eternal glory. Every soul who is once justified and washed in Christ's blood, shall at length be found safe at Christ's right hand in the day of judgment.
Such statements as this sound tremendously strong. I know that well. But I am not going to leave the subject here—I must dwell upon it a little longer. I desire to clear the doctrine I am defending from the cloud of misrepresentation by which many darken it. I want people to see it in its own proper dress—not as it is portrayed by the hand of ignorance and prejudice—but as it is set forth in the Scripture of truth. (a) Perseverance is a doctrine with which the ungodly and worldly have nothing to do. It does not belong to that vast multitude who have neither knowledge, nor thought, nor faith, nor fear, nor anything else of Christianity except the name. It is not true of them, that they will "never perish." On the contrary, except they repent, they will come to a miserable end. (b) Perseverance is a doctrine with which hypocrites and false professors have nothing to do. It does not belong to those unhappy people whose religion consists in talk, and words, and a form of godliness, while their hearts are destitute of the grace of the Spirit. It is not true of them, that they will "never perish." On the contrary, except they repent, they will be lost forever. "We do not hold that all whom the most discerning minister or Christian considers true Christians, will be 'kept by the power of God through faith unto salvation.' God alone can search the heart, and He may see that to be a dead and temporary faith, which we in the judgment of charity think living and permanent."—Scott. (c) Perseverance is the peculiar privilege of real, true spiritual Christians. It belongs to the sheep of Christ who hear His voice and follow Him. It belongs to those who are "washed, and justified, and sanctified in the name of the Lord Jesus, and by the Spirit of God." (1 Corinthians 6:11) It belongs to those who repent, and believe in Christ, and live holy lives. It belongs to those who have been born again, and converted, and made new creatures by the Holy Spirit. It belongs to those who are of a broken and contrite heart, and
mind the things of the Spirit, and bring forth the fruits of the Spirit. It belongs to "the elect of God, who cry to Him night and day." (Luke 18:7) It belongs to those who know the Lord Jesus by experience, and have faith, and hope, and charity. It belongs to those who are the fruit—bearing branches of the vine—the wise virgins—the lights of the world—the salt of the earth—the heirs of the kingdom—the followers of the Lamb. These are they whom the Bible calls "the saints." And it is the saints and the saints alone of whom it is written, that they shall "never perish." "It is grossly contrary to the truth of the Scriptures to imagine that they who are thus renewed, can be unborn again."—Leighton Does anyone suppose that what I am saying applies to none but eminent saints? Does anyone think that people like the apostles, and prophets, and martyrs, may perhaps persevere to the end—but that it cannot be said of the common sort of believers? Let him know that he is entirely mistaken. Let him know that this privilege of perseverance belongs to the whole family of God—to the youngest as well as the oldest—to the weakest as well as the strongest—to the babes in grace as well as to the oldest pillars of the Church. The least faith shall as certainly continue indestructible as the greatest. The least spark of grace shall prove as unquenchable as the most burning and shining light. Your faith may be very feeble, your grace may be very weak, your strength may be very small, you may feel that in spiritual things you are but a child. You may doubt the reality of your own conversion. Yet fear not, neither be afraid. It is not on the quantity of a man's grace—but on the truth and genuineness of it that the promise turns. A bronze farthing is as truly a current coin of the realm as a golden sovereign, though it is not so valuable. Wherever sin is truly repented of, and Christ is truly trusted, and holiness is truly followed—there is a work which shall never be overthrown. It shall stand when the earth and all the works thereof shall be burned up. There are yet some things to be said about perseverance, to which I
must request special attention. Without them the account of the doctrine would be imperfect and incomplete. The mention of them may clear up some of the difficulties which surround the subject, and throw light on some points of Christian experience, which God's children find hard to understand. (a) Remember, then, that when I say believers shall persevere to the end, I do not for a moment say that they shall never fall into sin. They may fall sadly, foully, and shamefully, to the scandal of true religion, to the injury of their families, to their own deep and bitter sorrow. Noah once fell into drunkenness. Abraham twice said falsely that Sarah was only his sister. Lot took up his abode in Sodom. Jacob deceived his father Isaac. Moses spoke unadvisedly with his lips. David committed horrible adultery. Solomon lost his first love, and was led away by his many wives. Jehoshaphat made affinity with AHabakkuk Hezekiah forgot God, and boasted of his riches. Peter denied his Lord three times with an oath. The apostles all forsook Christ in the garden. Paul and Barnabas had such a "sharp contention" that they were obliged to part company. All these are cases in point. They are all melancholy proofs that Christians may fall. But believers shall never fall totally, finally, and completely. They shall always rise again from their falls by repentance, and renew their walk with God. Though sorely humbled and cast down, they never entirely lose their grace. The comfort of it they may lose—but not the existence of grace. Like the moon under an eclipse, their light is for a season turned into darkness; but they are not rejected and cast away. Like the trees in winter, they may show neither leaves nor fruit for a time; but the life is still in their roots. They may be overtaken by a fault, and carried away by temptation. But they never perish. (b) Remember, for another thing, that when I say believers shall persevere to the end, I do not mean that they shall have no doubts and fears about their own
safety. So far from this being the case, the holiest people of God are sometimes sorely troubled by anxieties about their own spiritual condition. They see so much weakness in their own hearts, and find their practice come so short of their desires, that they are strongly tempted to doubt the truth of their own grace, and to fancy they are but hypocrites, and shall never reach heaven at all. To be safe is one thing—to feel sure that we are safe is quite another. There are many true believers who never enjoy the full assurance of hope all their days. Their faith is so weak, and their sense of sin so strong, that they never feel confident of their own interest in Christ. Many a time they could say with David, "I shall one day perish" (1 Samuel 27:1); and with Job, "Where is my hope?" (Job 17:15) The "joy and peace in believing, " which some feel, and the "witness of the Spirit, " which some experience—are things which some believers, whose faith it is impossible to deny, never appear to attain. Called as they evidently are by the grace of God, they never seem to taste the full comfort of their calling. But still they are perfectly safe, though they themselves refuse to know it. "More happy—but not more secure, The glorified spirits in heaven." The full assurance of hope is not necessary to salvation. The absence of it is no argument against a man's perseverance to the end. That mighty master of theology, John Bunyan, knew well what he wrote, when he told us that Despondency and Much-afraid got safe to the celestial city at last, as well as Christiana and Valiant-for-the-truth. It is as true of the most doubting child of God, as it is of the strongest, that he shall "never perish." He may never feel it. But it is true. "Every believer does not know that he is a believer, and therefore, he cannot know all the privileges that belong to believers."—Traill, 1690. (c) Remember, in the last place, that the certain perseverance of believers does not free them from the
necessity of watching, praying, and using means, or make it needless to ply them with practical exhortations. So far from this being the case, it is just by the use of means that God enables them to continue in the faith. He draws them with the "cords of a man." He uses warnings and conditional promises as part of the machinery by which He insures their final safety. The very fact that they despised the helps and ordinances which God has appointed would be a plain proof that they had no grace at all and were on the road to destruction. Paul had a special revelation from God before his shipwreck that he and all the ship's company should get safe to land. But it is a striking fact that he said to the soldiers, "Except the shipmen abide in the ship you cannot be saved." (Acts 27:31) He knew that the end was insured—but he believed also that it was an end to be reached by the use of certain means. The cautions, and conditional promises, and admonitions to believers, with which Scripture abounds, are all a part of the Divine agency by which their perseverance is effected. An old writer says, "they do not imply that the saints can fall away—but they are preservatives to keep them from falling away." The man who thinks he can do without such cautions, and despises them as legal, may well be suspected as an impostor, whose heart has never yet been renewed. The man who has been really taught by the Spirit will generally have a humble sense of his own weakness, and be thankful for anything which can quicken his conscience, and keep him on his guard. Those who persevere to the end are not dependent on any means—but still they are not independent of them. Their final salvation does not hang on their obedience to practical exhortations—but it is just in taking heed to such exhortations that they will always continue to the end. It is the diligent, the watchful, the prayerful, and the humble, to whom belongs the promise, "They shall never perish." I have now given an account of what I mean when I speak of the doctrine of perseverance. This, and this only, is the doctrine that I am prepared to defend in this paper. I ask people to weigh well what I have said, and to examine the statement I have made on every side. I believe it will stand inspection.
(a) It will not do to tell us that this doctrine of perseverance has any tendency to encourage careless and ungodly living. Such a charge is utterly destitute of truth. It cannot justly be brought forward. I have not a word to say in behalf of anyone who lives in willful sin, however high his profession may be. He is deceiving himself. He has a lie in his hand. He has none of the marks of God's elect. The perseverance I plead for is not that of sinners—but of saints. It is not a perseverance in carnal and ungodly ways—but a perseverance in the way of faith and grace. Show me a man who deliberately lives an unholy life, and yet boasts that he is converted and shall never perish, and I say plainly that I see nothing hopeful about him. He may know all mysteries, and speak with the tongues of angels—but, so long as his life is unaltered, he appears to me in the high road to hell. "Let none encourage themselves to a freedom in sin, and presume upon God's preservation of them without the use of means. No! The electing counsel upon which this victory is founded, chose us to the means as well as to the end. He who makes such a consequence, I doubt whether he ever was a Christian. I may safely say that any person that has settled, resolved, and willful remissness, never yet was in the covenant of Grace."—Charnock on Weak Grace. 1684. (b) It will not do to tell us that this doctrine of perseverance, is merely a piece of Calvinism. Nothing is easier than to get up a prejudice against a truth, by calling it a bad name. People deal with doctrines they do not like, much as Nero did when he persecuted the early Christians. They dress them up in a hideous garment, and then hold them up to scorn and run them down. The perseverance of the saints is often treated in this manner. People stave it off by some sneering remark about Calvinism. Surely it would be more fitting to inquire whether perseverance was not taught in the Bible from the beginning, and long before Calvin was born. The question to be decided is not whether the doctrine is Calvinistic—but whether it is scriptural. The words of the famous
Horsley deserve to be widely known. "Take especial care, " he says, "before you aim your shafts at Calvinism, that you know what is Calvinism and what is not—that in the mass of doctrine which it is of late become the fashion to abuse under the name of Calvinism, you can distinguish with certainty between that part of it which is nothing better than Calvinism, and that which belongs to our common Christianity and the general faith of the reformed Churches —lest, when you mean only to fall foul of Calvinism you should unwarily attack something more sacred and of a higher origin." (c) Last—but not least, it will not do to tell us that perseverance is not the doctrine of the Church of England. Whatever people may please to say against it, this is an assertion, at any rate, which they will find it hard to prove. Perseverance is taught in the seventeenth Article of the Church of England, clearly, plainly, unmistakably. It was the doctrine of the first five Archbishops of Canterbury, Parker, Grindal, Whitgift, Bancroft, and Abbott. It was the doctrine preached by the judicious Hooker, as anyone may see by reading his sermons.* It was the doctrine which all the leading divines of the Church of England maintained until the reign of Charles the First. The denial of the doctrine up to this time was hardly tolerated. More than one minister who called it in question was compelled to read a public recantation before the University of Cambridge. In short, until the time when Archbishop Laud came into power, perseverance was regarded in the Church of England as an acknowledged truth of the Gospel. Together with the Popish leaven which Laud brought with him, there came the unhappy doctrine that true believers may fall away and perish. This is simple matter of history. The perseverance of the saints is the old doctrine of the Church of England. The denial of it is the new. It is time to leave this branch of the subject and pass on. I need no clearer and more distinct statement of perseverance than that contained in the Seventeenth Article of my own Church, to which I
have already referred. The Article says of God's elect, "those who are endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season—they through grace obey His calling—they are justified freely—they are made sons of God by adoption—they are made like the image of His only begotten Son Jesus Christ—they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity." These are precisely the views which I maintain. This is the doctrine which I long ago subscribed. This is the truth which I believe it is my duty, as a clergyman, to defend. This is the truth which I now want my readers to receive and believe. "I would entreat any man that has his eyes set right in his head, to read and consider the words of the Seventeenth Article, the order and soundness of them; and then let him judge whether perseverance unto the end be not soundly and roundly set down and averred in this Article."—George Carleton II. I now proceed to show the Scriptural foundations on which the doctrine of perseverance is built I need hardly say that the Bible is the only test by which the truth of every religious doctrine can be tried. The words of the Sixth Article of the Church of England deserve to be written in letters of gold, "Whatever is not read in the Holy Scripture, nor may be proved thereby, is not to be required of any man that it should be believed as an article of the faith." By that rule I am content to abide. I ask no one to believe the final perseverance of the saints, unless the doctrine can be proved to be that of the Word of God. One plain verse of Scripture outweighs the most logical conclusions to which human reason can attain. In bringing forward those texts of Scripture on which this paper is founded, I purposely abstain from quoting from the Old Testament. I do so, lest any should say that the Old Testament promises belong exclusively to the Jewish people as a nation, and are not available in
a disputed question affecting individual believers. I do not admit the soundness of this argument—but I will not give anyone the chance of using it. I find proofs in abundance in the New Testament, and to them I shall confine myself. I shall write down the texts which appear to me to prove final perseverance, without note or comment. I will only ask my readers to observe how deep and broad is the foundation on which the doctrine rests. Observe that it is not for any strength or goodness of their own, that the saints shall continue to the end, and never fall away. They are in themselves weak, and frail, and liable to fall like others. Their safety is based on the promise of God, which was never yet broken— on the election of God, which cannot be in vain—on the power of the great Mediator Christ Jesus, which is Almighty—on the inward work of the Holy Spirit, which cannot be overthrown. I ask you to read the following texts carefully, and see whether it is not so.
"My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one." (John 10:27—30) "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Romans 8:35—39) "They went out from us—but they were not of us; for if they had
been of us, they would no doubt have continued with us—but they went out that they might be made manifest that they were not all of us." (1 John 2:19) "Verily, verily, I say unto you, He who hears my word, and believes on Him who sent Me, has everlasting life, and shall not come into condemnation; but is passed from death unto life." (John 5:24) "I am the living bread who came down from heaven; if any man eat of this bread, he shall live forever." (John 6:51) "Because I live, you shall live also." (John 14:19) "Whoever lives and believes in Me, shall never die" (John 11:26) "By one offering He has perfected forever those who are sanctified." (Hebrews 10:14) "He who does the will of God abides forever." (1 John 2:17) "Sin shall not have dominion over you." (Romans 6:14) "Who shall also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ." (1 Corinthians 1:8) "Kept by the power of God through faith unto salvation, ready to be revealed in the last time." (1 Peter 1:5) "Preserved in Jesus Christ, and called." (Jude 1) "The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom." (2 Timothy 4:18) "I pray God your whole spirit, and soul, and body be preserved
blameless unto the coming of our Lord Jesus Christ. Faithful is He who calls you, who also will do it." (1 Thessalonians 5:23, 24.) "The Lord is faithful, who shall establish you, and keep you from evil." (2 Thessalonians 3:3) "God is faithful, who will not allow you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it" (1 Corinthians 10:13) "God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us." (Hebrews 6:17, 18) "This is the Father's will which has sent Me, that of all which He has given Me I should lose nothing—but should raise it up again at the last day." (John 6:39) "The foundation of God stands sure, having this seal, the Lord knows those who are His."(2 Timothy 2:19) "Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them he also glorified." (Romans 8:30) "God has not appointed us unto wrath—but to obtain salvation by our Lord Jesus Christ." (1 Thessalonians 5:9) "God has from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth." (2 Thessalonians 2:13)
"The vessels of mercy, which He had afore prepared unto glory." (Romans 9:23) "The gifts and calling of God are without repentance." (Romans 11:29) "If it were possible, they shall deceive the very elect." (Matthew 24:24) "He is able to save to the uttermost all those who come unto God by Him, seeing He ever lives to make intercession for them." (Hebrews 7:25) "Able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy." (Jude 24) "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." (2 Timothy 1:12) "I have prayed for you, that your faith fail not." (Luke 22:32) "Holy Father, keep through Your own name those whom You have given Me." (John 17:11) "I pray not that You should take them out of the world—but that You should keep them from the evil." (John 17:15) "I will that they also whom You have given Me, be with Me where I am." (John 17:24) "If, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." (Romans 5:10) "The Spirit of truth; whom the world cannot receive, because it
sees Him not, neither knows Him; but you know Him, for He dwells with you, and shall be in you." (John 14:17) "Being confident of this very thing, that He who has begun a good work in you, will perform it until the day of Jesus Christ." (Philippians 1:6) "The anointing which you have received of Him abides in you; and you need not that any man teach you—but as the same anointing teaches you of all things, and is truth, and no lie, and even as it has taught you, you shall abide in Him." (1 John 2:27) "Born again, not of corruptible seed—but of incorruptible." (1 Peter 1:23) "He has said, I will never leave you nor forsake you." (Hebrews 13:5)
I lay these thirty-nine texts of Scripture before my readers, and ask serious attention to them. I repeat that I will make no comment on them. I had rather leave them to the honest common sense of all who read the Bible. Some of these texts, no doubt, bring out the doctrine of final perseverance more clearly than others. About the interpretation of some of them, men's judgments may differ widely. But there are not a few of the thirty—nine which appear to my mind so plain, that were I to invent words to confirm my views, I would despair of inventing any that would convey my meaning so unmistakably. I am far from saying that these texts are all the Scriptural evidence that might be brought forward. I am satisfied that the doctrine maintained in this paper might be confirmed by other arguments of great weight and power. (a) I might point to the attributes of God's character
revealed in the Bible, and show how His wisdom, unchangeableness, and power, and love, and glory are all involved in the perseverance of the saints. If the elect may finally perish, what becomes of God's counsel about them in eternity, and His doings for them in time? "Now if You shall kill all this people as one man, then the nations, which have heard the fame of You, will speak, saying, Because the Lord was not able to bring this people into the land which He aware unto them, therefore He has slain them in the wilderness." Numbers 14:15, 16. "What will You do to Your great name " —Joshua 7:9. "If any of the elect perish, God is overcome by man's perverseness; but none of them perish, because God, who is omnipotent, can by no means be overcome."—Augustine. (b) I might point to all the offices which the Lord Jesus fills, and show what discredit is thrown on His discharge of them, if any of His believing people can finally be lost. What kind of Head would He be, if any of the members of His mystical body could be torn from Him? What kind of Shepherd would He be, if a single sheep of His flock was left behind in the wilderness? What kind of Physician would He be, if any patient under His hand were at length found incurable? What kind of High Priest would He be, if any name once written on His heart were found missing when He makes up His jewels? What kind of Husband would He be, if He and any soul once united to Him by faith were ever put asunder? "How well do they consult for Christ's honor, who say His sheep may die in a ditch of final apostasy!" "Christ and His members make one Christ. Now is it possible a piece of Christ can be found at last burning in hell? Can Christ be a crippled Christ? Can this member drop off and that? How can Christ part with His mystical members and not with His glory?"—Gurnall. 1655. (c) Finally, I might point to the great fact that there is not a single example in all Scripture of anyone of God's elect ever finally making shipwreck and going to hell. We read of
false prophets and hypocrites. We read of fruitless branches, stony— ground and thorny—ground hearers, virgins without oil in their lamps, servants who bury their talents. We read of Balaam, and Lot's wife, and Saul, and Judas Iscariot, and Ananias and Sapphira, and Demas. We see their hollow characters. We are told of their end. They had no root. They were rotten at the heart. They endured for a while. They went at last to their own place. But there is not a single instance in the whole Bible of anyone falling away who ever showed unquestionable evidences of grace. People like Abraham, and Moses, and David, and Peter, and Paul always hold on their way. They may slip. They may fall for a season. But they never entirely depart from God. They never perish. Surely if the saints of God can be cast away, it is a curious and striking fact that the Bible should not have given us one single plain example of it. But time and space would fail me if I were to enter into the field which I have just pointed out. I think it better to rest my case on the texts which I have already given. The mind to which these texts carry no conviction, is not likely to be influenced by other arguments. To myself they appear, when taken altogether, to contain such an immense mass of evidence, that I dare not, as a Christian man, deny perseverance to be true. I dare not, because I feel at this rate I might dispute the truth of any doctrine in the Gospel. I feel that if I could explain away such plain texts as some of those I have quoted, I could explain away almost all the leading truths of Christianity. I am quite aware that there are some texts and passages of Scripture which appear at first sight to teach a contrary doctrine to that which I maintain in this paper. I know that many attach great weight to these texts, and consider them to prove that the saints of God may perish and fall away. I can only say that I have examined these texts with attention—but have found in them no reason to alter my opinion on the subject of perseverance. Their number is small. Their meaning is unquestionably more open to dispute than that of many of the thirty —nine I have quoted. All of them admit of being interpreted so as not to contradict the doctrine of perseverance. I hold it to be an infallible
rule in the exposition of Scripture, that when two texts seem to contradict one another, the less plain must give way to the more plain, and the weak must give way to the strong. That doctrine which reconciles most texts of Scripture is most likely to be right. That doctrine which makes most texts quarrel with one another is most likely to be wrong. The following texts, on which the opponents of perseverance principally rely, appear to call for a brief notice. Ezekiel 3:20andEzekiel 18:24. I can see no proof in either of these cases that "the righteous" here spoken of, is anything more than one whose outward conduct is righteous. There is nothing to show that he is one justified by faith and accounted righteous before God. 1 Corinthians 9:27. I see nothing in this but the godly fear of falling into sin, which is one of the marks of a believer, and distinguishes him from the unconverted, and a simple declaration of the means which Paul used to preserve himself from being a cast—away. It is like1 John 5:18, "He who is begotten of God keeps himself." John 15:2. This does not prove that true believers shall be taken away from Christ. A branch that "does not bear fruit" is not a believer. "A lively faith, " says the 12th Article, "may be as evidently known by good works, as a tree is known by the fruit." 1 Thessalonians 5:19. If "the Spirit" here means the Spirit in ourselves, it means no more than "grieving the Spirit, " inEphesians 4:30But most good commentators think it is the Spirit's gifts in others, and ought to be taken in connection with verse 20. Galatians 5:4. The tenor of the whole Epistle seems to show that this "falling" is not from the inward grace of the Spirit—but from the doctrine of grace. The same remarks applies to 2 Corinthians 6:1. Hebrews 6:4—6. The person here described as "falling away" has no
characteristics which may not be discovered in unconverted people, while it is not said that he possesses saving faith, and charity, and is elect. John 8:31; Colossians 1:23. The conditional "if "in both these verses, and several others like them that might be quoted, does not imply an uncertainty as to the salvation of those described. It simply means that the evidence of real grace is "continuance." False grace perishes. True grace lasts. "It is frequent in Scripture, " says Charnock, "to put into promises these conditions which in other places are promised to be wrought in us."—Charnock on Real Grace. I readily grant that these are not all the texts that the adversaries of final perseverance generally bring forward; but I believe they are the principal ones. The weak point in their case is this—they have no text to prove that saints may fall away, which will at all compare with such an expression as, "My sheep shall never perish; " and they have no account to give of such a mighty saying as this promise of our Lord, which is at all satisfactory or even rational. John Goodwin, the famous Arminian, offers the following explanation of this text, "The promise of eternal safety made by Christ to His sheep, does not relate to their estate in the present world—but to that of the world to come!" A man must be sorely put to straits when he can argue in such a way. I ask my readers, if not convinced by all I have said hitherto, to put down the texts I have quoted on behalf of perseverance, and the texts commonly quoted against it, in two separate lists. Weigh them one against another. Judge them with fair and honest judgment. Which list contains the greatest number of positive, unmistakable assertions? Which list contains the greatest number of sentences which cannot be explained away? Which list is the strongest? Which list is the weakest? Which list is the most flexible? Which list is the most unbending? If it were possible in a world like this to have this question fairly tried by an unprejudiced, intelligent jury, I have not the least doubt which way the verdict would go. It is my own firm
belief and conviction that the final perseverance of the saints is so deeply founded on Scriptural foundations, that so long as the Bible is the judge, it cannot be overthrown. III. The third thing I propose to do, is to point out the reasons why many reject the doctrine of perseverance It is impossible to deny that multitudes of professing Christians entirely disagree with the views expressed in this paper. I am quite aware that many regard them with abhorrence, as dangerous, enthusiastic, and fanatical, and lose no opportunity of warning people against them. I am also aware that among those who hold that the saints of God may fall away and perish, are to be found many holy, self—denying, spiritually—minded people—people at whose feet I would gladly sit in heaven, though I cannot approve of all their teaching upon earth. This being the case, it becomes a matter of deep interest to find out, if we can, the reasons why the doctrine of perseverance is so often refused. How is it that a doctrine for which so much Scripture can be alleged, should be stoutly opposed? How is it that a doctrine which for the first hundred years of the Reformed Church of England it was hardly allowable to call in question, should now be so frequently rejected? What new views can have risen up in the last two centuries which make it necessary to discharge this good old servant of Christ? I am confident that such inquiries are of deep importance in the present day. There is far more in this question than appears at first sight. I am satisfied that I am not wasting time in endeavoring to throw a little light on the whole subject. I desire to clear the way by conceding that many good people refuse the doctrine of perseverance for no reason whatever, except that it is too strong for them. There are vast numbers of true—hearted Christians just now who never seem able to bear anything strong. Their religious constitution appears so feeble, and their spiritual digestion so weak, that they must always be "fed with milk and not
with meat." Talk to them strongly about grace, and they put you down as an Antinomian! Talk strongly about holiness, and you are thought legal! Speak strongly of election, and you are considered a narrow-minded Calvinist! Speak strongly about responsibility and free agency, and you are regarded as a low Arminian! In short, they can bear nothing strong of any kind or in any direction! Of course they cannot receive the doctrine of perseverance. I leave these people alone. I am sorry for them. There are sadly too many of them in the Churches of Christ just now. I can only wish them better spiritual health, and less narrowness of views, and a quicker growth in spiritual knowledge. The people I have in my mind's eye in this part of my paper are of a different class, and to them I now address myself. (1) I believe one reason why many do not hold perseverance, is their general ignorance of the whole system of Christianity. They have no clear idea of the nature, place, and proportion of the various doctrines which compose the Gospel. Its several truths have no definite position in their minds. Its general outline is not mapped out in their understandings. They have a vague notion that it is a right thing to belong to the Church of Christ, and to believe all the articles of the Christian faith. They have a floating misty idea that Christ has done certain things for them, and that they ought to do certain things for Him, and that if they do them it will be all right at last—but beyond this they really know nothing! Of the great systematic statements in the Epistles to the Romans, Galatians, and Hebrews, they are profoundly ignorant. As to a clear account of Justification, you might as well ask them to square the circle, or to write a letter in Sanskrit. It is a subject they have not even touched with the tips of their fingers. This is a sore disease, and only too common in England. Unhappily it is the disease of thousands who pass muster as excellent Churchmen. It is absurd to expect such people to hold perseverance. When a man does not know what it is to be justified, he cannot of course understand what it is to persevere to the end.
(2) I believe another reason why many do not hold perseverance, is their dislike to any system of religion which draws distinctions between man and man. There are not a few who entirely disapprove of any Christian teaching which divides congregations into different classes, and speaks of one class of people as being in a better and more favorable state before God than another. Such people cry out, that "all teaching of this kind is uncharitable; " that "we ought to hope well of everybody, and suppose everybody will go to heaven." They think it downright wrong to say that one man has faith and another has not, one is converted and another not, one a child of God and another a child of the devil, one a saint and another a sinner. "What right have we to think anything about it?" they say. "We cannot possibly know. Those whom we call good, are very likely no better than others—hypocrites, impostors and the like. Those of whom we think badly are very probably quite as much in the way to heaven as the rest of mankind, and have good hearts at the bottom." As to anyone feeling sure of heaven, or confident of his own salvation, they consider it quite abominable. "No man can be sure. We ought to hope well of all." There are only too many people of this sort in the present day. Of course the doctrine of perseverance is perfectly intolerable to them. When a man refuses to allow that anyone is elect, or has grace, or enjoys any special mark of God's favor more than his neighbors, it stands to reason that he will deny that anyone can have the grace of perseverance. (3) I believe another common reason why many do not hold perseverance, is an incorrect view of the nature of saving faith. They regard faith as nothing better than a feeling or impression. As soon as they see a man somewhat impressed with the preaching of the Gospel, and manifesting some pleasure in hearing about Christ, they set him down at once as a believer. By and by the man's impressions wear away, and his interest about Christ and salvation ceases altogether. Where is the faith he seemed to have? It
is gone. How can his friends, who had pronounced him a believer, account for it? They can only account for it by saying, that "a man may fall away from faith, " and that "there is no such thing as perseverance." And, in short, this becomes an established principle in their religion. Now this is a mischievous error, and I am afraid it is sadly common in many quarters. It may be traced to ignorance of the true nature of religious affections. People forget that there may be many religious emotions in the human mind with which the grace of God has nothing to do. The "stony—ground" hearers received the word with joy—but it had no root in them. (Matthew 13:20) The history of all revivals proves that there may often be a great quantity of seemingly religious impression without any true work of the Spirit. Saving faith is something far deeper and mightier than a little sudden feeling. It is not an act of the feelings only—but of the whole conscience, will, understanding, and inward man. It is the result of clear knowledge. It springs from a conscience not grazed merely—but thoroughly stirred. It shows itself in a deliberate, willing, humble dependence on Christ. Such faith is the gift of God, and is never overthrown. Make faith a mere matter of feeling, and it is of course impossible to maintain perseverance. (4) I believe another reason why many do not hold perseverance, is near akin to the one last mentioned. It is an incorrect view of the nature of conversion. Not a few are ready to pronounce any change for the better in a man's character, a conversion. They forget that there may be many blossoms on a tree in spring, and yet no fruit in autumn, and that a new coat of paint does not make an old door new. Some, if they see anyone weeping under the influence of a sermon, will put it down at once as a case of conversion! Others, if a neighbor suddenly gives up drinking, or swearing, or card—playing, and becomes a communicant and a great professor, at once rush to the conclusion that he is converted! The natural consequence in numerous instances is disappointment. Their supposed case of conversion often turns out nothing more than a case of outward
reform, in which the heart was never changed. Their converted neighbor sometimes returns to his old bad habits, as the pig which was washed—to her wallowing in the mire. But then, unhappily, the pride of the natural heart, which never likes to allow itself mistaken, induces people to form a wrong conclusion about the case. Instead of telling us that the man never was converted at all, they say that "he was converted—but afterwards lost his grace and fell away." The true remedy for this is a right understanding of conversion. It is no such cheap, and easy, and common thing as many seem to fancy. It is a mighty work on the heart, which none but He who made the world can effect, and a work which will always abide and stand the fire. But once take a low and superficial view of conversion, and you will find it impossible to maintain final perseverance. (5) I believe another most common reason why many do not hold perseverance, is an incorrect view of the effect of baptism. They lay it down, as a cardinal point in their theology that all who are baptized are born again in baptism, and all receive the grace of the Holy Spirit. Without a single plain text in the Bible to support their opinions, and in the face of the 17th Article, which many of them as Churchmen have subscribed, they still tell us that all baptized people are necessarily "regenerate." Of course such a view of baptism is utterly destructive of the doctrine that true grace can never be overthrown. It is plain as daylight that multitudes of baptized people never show a spark of grace all their lives, and never give the slightest evidence of having been born of God. They live careless and worldly, and careless and worldly they die, and to all appearance miserably perish. According to the view to which I am now referring, "they have all fallen away from grace! They all had it! They were all made God's children! But they all lost their grace! They have all become children of the devil!" I will not trust myself to make a single remark on such doctrine. I leave those who can to reconcile it with the Bible. All I say is, that "if baptismal regeneration" be true, there is an end of final perseverance. (6) I believe another reason why many do not hold perseverance, is
an incorrect view of the nature of the Church. They make no distinction between the visible Church which contains "evil as well as good, " and the invisible Church which is composed of none but God's elect and true believers. They apply to the one the privileges, and blessings, and promises which belong to the other. They call the visible Church, with its crowds of ungodly members, and baptized infidels, "the mystical body of Christ, the Bride, the Lamb's wife, the Holy Church, " and the like! They will not see what Hooker long ago pointed out, and his admirers would do well to remember—that all these glorious titles do not properly belong to any visible Church— but to the mystical company of God's elect. The consequence of all this confusion is certain and plain. Upon this man—made system they are obliged to allow that thousands of members of Christ's body have no life, no grace, and no sympathy with their Head, and end at last by being ruined forever, and becoming lost members of Christ in hell! Of course at this rate they cannot maintain the doctrine of perseverance. Once embrace the unscriptural notion that all members of the visible Church are, by virtue of their churchmanship members of Christ, and the doctrine of this paper must be thrown aside. Oh, what a wise remark it is of Hooker's, "For lack of diligently observing the difference between the Church of God mystical and visible, the errors are neither few nor light that have been committed." I commend the things I have just been saying to the sincere and prayerful attention of every reader of these pages. I have gone through them at the risk of seeming wearisome, from a deep conviction of their great importance. I am sure if any part of this paper deserves consideration, it is this. I entreat you to observe how important it is for Christians to be sound in the faith, and to be armed with clear Scriptural knowledge of the whole system of the Gospel. I fear the increasing tendency to regard all doctrinal questions as matters of opinion, and to look on all "earnest—minded" people as right, whatever doctrines they maintain. I warn you that the sure result of giving way to this
tendency will be a vague, low, misty theology—a theology containing no positive hope, no positive motive, and no positive consolation—a theology which will fail most, just when it is most needed—in the day of affliction, the hour of sickness, and on the bed of death. I know well that it is a thankless office to offer such warnings as these. I know well that those who give them must expect to be called bigoted, narrow-minded, and exclusive. But I cannot review the many errors which prevail on the subject of perseverance, without seeing more than ever the immense need there is for urging on all to be careful about doctrine. Oh, learn to know what you mean when you talk of believing the doctrines of Christianity! Be able to give a reason of your hope. Be able to say what you think true, and what you think false in religion. And never, never forget that the only foundation of soundness in the faith, is a thorough textual knowledge of the Bible. I entreat you, in the last place, to observe how one error in religion leads on to another. There is a close connection between false doctrines. It is almost impossible to take up one alone. Once let a man get wrong about the Church and the sacraments, and there is no saying how far he may go, and where he may land at last. It is a mistake at the fountain—head, and it influences the whole course of his religion. The mistake about baptism is a striking illustration of what I mean. It throws a color over the whole of a man's theology. It insensibly affects his views of justification, sanctification, election, and perseverance. It fills his mind with a tangled maze of confusion as to all the leading articles of the faith. He starts with a theory for which no single plain text of Scripture can be alleged, and before this theory he tramples down plain passages of the Bible by the score! They interfere forsooth, with his favorite theory, and therefore cannot mean what common sense tells us they do! We ought to be as jealous about a little false doctrine, as we would be about a little sin! Remember the words of Paul about false doctrine, "a little leaven leavens the whole lump." (Galatians 5:9)
IV. I now proceed, in the last place, to mention some reasons why the doctrine of final perseverance is of great importance When I speak of the importance of perseverance, I do not for a moment mean that it is necessary to salvation to receive it. I freely grant that thousands and tens of thousands have gone to heaven, who believed all their lives that saints might fall away. But all this does not prove the doctrine maintained in this paper to be a matter of indifference. He who does not believe it, and yet is saved, no doubt does well; but I am persuaded that he who believes it and is saved, does far better. I hold it to be one of the chief privileges of the children of God, and I consider that no privilege contained in the Gospel can be lost sight of without injury to the soul. (1) Perseverance is a doctrine of great importance because of the strong color which it throws on the whole statement of the Gospel. The grand characteristic of the Gospel is, that it is glad tidings. It is a message of peace to a rebellious world. It is good news from a far country, alike unexpected and undeserved. It is the glad tidings that there is a hope for us, lost, ruined, and bankrupt as we are by nature—a hope of pardon, a hope of reconciliation with God, a hope of glory. It is the glad tidings that the foundation of this hope is mighty, deep, and broad—that it is built on the atoning death and gracious mediation of a Savior. It is the glad tidings that this Savior is an actual living person, Jesus the Son of God; able to save to the uttermost all who come to God by Him, and no less merciful, compassionate, and ready to save than able. It is the glad tidings that the way to pardon and peace by this Savior is the simplest possible. It is not a thing high in heaven, that we cannot reach, or deep in the depths, that we cannot fathom. It is simply to believe, to trust, and to cast ourselves wholly on Jesus for salvation; and then salvation is all our own. It is the glad tidings that all who believe are at once justified and forgiven all things; their sins, however many, are washed away; their souls, however unworthy, are counted righteous before God. They believe on Jesus, and therefore they are saved. This
is the good news. This is the glad tidings. This is the truth which is the grand peculiarity of the Gospel. Happy indeed is he who knows and believes it! But think, for a moment, what a mighty difference it would make in the sound of the Gospel, if I went on to say, that after receiving all these mercies, that you might by-and-by lose them entirely. What would your feelings be if I told you that you were in daily peril of forfeiting all these privileges, and of having your pardon sealed in Christ's blood, taken back again? What would you think if I told you that your safety was yet an uncertain thing and that you might yet perish, and never reach heaven at all? Oh, how discouraging this would seem! Oh, how much of the grace and beauty of the glorious Gospel would disappear and fade away! Yet this is literally and exactly the conclusion to which a denial of perseverance must bring us. Once admit that the saints of God may perish, and you seem to me to tear from the Gospel crown it brightest jewel. We are hanging on the edge of a precipice. We are kept in awful suspense until we are dead. To tell us that there are plenty of gracious promises to encourage us —if we will only persevere—is but mockery. It is like telling the sick man that if he will only get well, he will be strong. The poor patient feels no confidence that he will get well, and the poor weak believer feels nothing in him like power to persevere. Today he may be in Canaan, and tomorrow he may be in Egypt again, and in bondage. This week he may be in the narrow way; but, for anything he knows, next week he may be back in the broad road. This month he may be a justified, pardoned, and forgiven man; but next month his pardon may be all revoked, and he himself in a state of condemnation. This year he may have faith, and be a child of God; next year he may be a child of the devil, and have no part or lot in Christ. Where is the good news in all this? What becomes of the glad tidings? Verily such doctrine seems to me to cut up the joy of the Gospel by the roots. Yet this is the doctrine we must hold, if we reject the final perseverance of the saints. "They weaken Christians' comfort that make believers
walk with Christ, like dancers upon a rope, every moment in fear of breaking their necks!"—Manton. 1658. I bless God that I am able to see another kind of Gospel than this in the Word of God. To my eyes the Bible seems to teach that he who once begins the life of faith in Christ, shall without doubt be preserved from apostasy, and come to a glorious end. Once made alive by the grace of God, he shall live forever. Once raised from the grave of sin and made a new man, he shall never go back to the grave, and become once more the old man "dead in trespasses and sins." He shall be kept by the power of God. He shall be more than conqueror through Him who loved him. The eternal God is his refuge; underneath him are the Everlasting Arms. The love in which he is interested is eternal. The righteousness in which he is clothed is eternal. The redemption which he enjoys is eternal. The sense and comfort of it he may lose by his own carelessness. But the thing itself, after once believing, is his for evermore. Let any thinking man look at the two ways in which the weary and heavy—laden sinner may be addressed, and judge for himself which is most like the Gospel of the grace of God. On the one side stands the doctrine, which says, "Believe on the Lord Jesus Christ and you shall be saved. Once believing you shall never perish. Your faith shall never be allowed entirely to fail. You shall be sealed by the Holy Spirit unto the day of redemption." On the other side stands the doctrine, which says, "Believe on the Lord Jesus Christ and you shall be saved. But after you have believed—take care! Your faith may fail. You may fall away. You may drive the Spirit from you. You may at length perish everlastingly." Which doctrine of these two contains most good news? Which is most like glad tidings? Is it all the same which way the sinner is addressed? Is it a matter of indifference whether we tell him that believing he is saved, unless he falls away; or whether we tell him that believing he is saved forever? I cannot think it. I regard the difference between the two doctrines as very great indeed. It is the difference between January and June. It is the difference between twilight and noonday.
I speak for myself. I cannot answer for the experience of others. To give me solid peace, I must know something about my future prospects as well as about my present position. It is pleasant to see my pardon today—but I cannot help thinking of tomorrow. Tell me that the Holy Spirit, who leads me to Christ, and gives me repentance and faith in Him, will never leave me nor forsake me—and I feel solid comfort. My feet are on a rock. My soul is in safe hands. I shall get safely home. Tell me, on the other hand, that after being led to Christ I am left to my own vigilance, and that it depends on my watching, and praying, and care, whether the Spirit leaves me or not—and my heart melts within me. I stand on a quicksand. I lean on a broken reed. I shall never get to heaven. It is vain to tell me of the promises; that they are only mine if I walk worthy of them. It is vain to talk to me of Christ's mercy; I may lose all my interest in it by indolence and self—will. The absence of the doctrine of perseverance appears to me to give a different color to the whole Gospel of Christ. You cannot wonder if I regard it as of great importance. (2) But the doctrine of perseverance is also of importance, because of the special influence it is calculated to have on all who halt between two opinions in religion. There are many people of this description in the Church of Christ. There are hundreds to be found in every congregation to which the Gospel of Christ is preached, who know well what is right, and yet have not courage to act up to their knowledge. Their consciences are awakened. Their minds are comparatively enlightened. Their feelings are partially aroused to a sense of the value of their souls. They see the path they ought to take. They hope one day to be able to take it. But at present they sit still and wait. They will not take up the cross and confess Christ. And what is it that keeps them back? In a vast proportion of cases they are afraid to begin, lest they should by—and—by fail and fall away. They see innumerable difficulties before them if they serve
Christ. They are quite right. It is vain to deny that there are difficulties, both many and great. They stand shivering on the brink of the vast sea on which we would have them embark; and as they mark the rolling, tumbling waves, their hearts faint. They mark many a little boat on the waters of that sea, tossed to and fro, and struggling hard to make its way across, and looking as if it would be engulfed in the angry billows, and never get safe to harbor. "It is of no use, " they feel, "it is of no use. We shall certainly fall away. We cannot serve Christ yet. The thing cannot be done." Now, what is most likely to give courage to these halting souls? What is most likely to hearten them for the voyage? What is most likely to cheer their spirits, nerve their minds, and bring them to the point of boldly launching away? I answer, without hesitation, The doctrine of final perseverance. I would gladly tell them that however great the difficulties of Christ's service, there is grace and strength in store to carry them triumphantly through all. I would tell them that these poor, praying, broken—spirited voyagers whom they watch, and expect to see cast away, are all as safe as if they were already in harbor. They have each a pilot on board, who will carry them safely through every storm. They are each joined to the everlasting God by a tie that can never be broken, and shall all appear at length, safe at the right hand of their Lord. Yes—and I would gladly tell them that they too shall all make a glorious end if they will only begin. I would have them know that, if they will only commit themselves to Christ, they shall never be cast away. They shall not be plucked away by Satan. They shall never be left to sink and come to shame. Trials they may have—but none that the Spirit will not give them power to endure. Temptations they may have—but none that the Spirit shall not enable them to resist. Only let them begin, and they shall be conquerors. But the great matter is to begin. I believe firmly that one reason why so many wavering Christians hang back from making a decided profession, is the lack of encouragement which the doctrine of perseverance is intended to afford.
(3) The doctrine of perseverance is of importance because of the special influence it is calculated to have on the minds of true believers. The number of true believers is at all times very small. They are a little flock. But even out of that flock there are few who can be called strong in faith, few who know much of uninterrupted joy and peace in believing, few who are not often cast down by doubts, anxieties, and fears. It is useless to deny that the way to heaven is narrow. There are many things to try the faith of believers. They have trials the world cannot understand. They have within a heart weak, deceitful, and not to be trusted—cold when they would gladly be warm—backward when they would gladly be forward—more ready to sleep than to watch. They have without a world that does not love Christ's truth and Christ's people—a world full of slander, ridicule, and persecution —a world with which their own dearest relations often join. They have ever near them a busy devil, an enemy who has been reading men's hearts for 6, 000 years, and knows exactly how to suit and time his temptations—an enemy who never ceases to lay snares in their way—who never slumbers and never sleeps. They have the cares of life to attend to, like other people—the cares of children— the cares of business—the cares of money—the cares of earthly plans and arrangements—the cares of a poor weak body, each daily thrusting itself upon their souls. Who can wonder that believers are sometimes cast down? Who ought not rather to marvel that any believers are saved? Truly I often think that the salvation of each saved person is a greater miracle than the passage of Israel through the Red Sea. "There are as many miracles wrought as a saint is preserved, as there are minutes."—Jenkyn. 1680. But what is the best antidote against the believer's fears and
anxieties? What is most likely to cheer him as he looks forward to the untried future and remembers the weary past? I answer without hesitation, the doctrine of the final perseverance of God's elect. Let him know that God having begun a good work in him will never allow it to be overthrown. Let him know that the footsteps of Christ's little flock are all in one direction. They have erred. They have been vexed. They have been tempted. But not one of them has been lost. Let him know that those whom Jesus loves, He loves unto the end. Let him know that He will not allow the weakest lamb in His flock to perish in the wilderness, or the tenderest flower in His garden to wither and die! Let him know that Daniel in the den of lions, the three children in the fiery furnace, Paul in the shipwreck, Noah in the Ark—were not more cared for and more secure than each believer in Christ is at the present day. Let him know that he is fenced, walled in, protected, guarded by the Almighty power of Father, Son, and Holy Spirit—and cannot perish. Let him know that it is not in the power of things present or things to come—of people or of devils—of cares within or troubles without—to separate one single child of God from the love that is in Christ Jesus. This is strong consolation! These are the things which God has laid up in the Gospel, for the establishment and confirmation of His people. Well would it be for His people if these things were more brought forward than they are in the Church of Christ. Verily I believe that one reason of the saints' weakness is their ignorance of the truths which God has revealed in order to make them strong. I leave the subject of the importance of perseverance here. I trust I have said enough to show my readers that I have not called their attention to it in this paper without good cause. I feel strongly that the hardness of man's heart is such that nothing should be omitted in religious teaching which is likely to do it good. I dare not omit a single grain of truth, however strong, and liable to abuse, it may seem to be. Nothing appears to me of small importance which adds to the beauty of the Gospel, or gives encouragement to the halting, or confirms and builds up God's people. I desire to teach
that the Gospel not only offers present pardon and peace—but eternal safety and certain continuance to the end. This I believe to be the mind of the Spirit. And what the Spirit reveals I desire to proclaim. And now I have brought before my readers, to the best of my ability, the whole subject of perseverance. If I have failed to convince you, I am sorry—but I am satisfied the defect is not in the doctrine I defend —but in my manner of stating it. It only remains to conclude this paper by a few words of PRACTICAL APPLICATION. (1) For one thing, let me entreat you to thoroughly consider, whether you have any part at all in the salvation of Christ Jesus. It matters nothing what you believe about perseverance, if after all you have no true faith in Christ. It matters little whether you hold the doctrine or not, so long as you have no saving faith, and your sins are not forgiven, and your heart not renewed by the Holy Spirit. The clearest head—knowledge will save no man. The most correct and orthodox views will not prevent a man perishing by the side of the most ignorant heathen—if he is not born again. Oh, search and see what is the state of your own soul! You cannot live forever. You must one day die. You cannot avoid the judgment after death. You must stand before the tribunal of Christ. The summons of the Archangel cannot be disobeyed. The last great assembly must be attended. The state of your own soul must one day undergo a thorough investigation. It will be found out one day what you are in God's sight. Your spiritual condition will at length be brought to light before the whole world. Oh, find out what it is now! While you have time, while you have health, find out the state of your soul. Your danger, if you are not converted, is far greater than I can describe. Just in proportion to the thorough safety of the believer is
the deadly peril of the unbeliever. There is but a step between the unbeliever and the worm that never dies, and the fire that is not quenched. He is literally hanging over the brink of the bottomless pit. Sudden death to the saint is sudden glory; but sudden death to the unconverted sinner, is sudden hell. Oh, search and see what is the state of your soul! Remember that you may find out whether you have an interest in the invitations of the Gospel. It is a thing which may be known. It is nonsense to pretend that no man can tell. I never will believe that an honest man, with a Bible in his hand, will fail to discover his own spiritual condition by diligent self—examination. Oh, be an honest man! Search the Scriptures. Look within. Rest not until you find out the state of your soul. To live on and leave the soul's state uncertain, is not to play the part of a wise man—but of a fool. (2) In the next place, if you know nothing of the privileges of the Gospel, I entreat you this day to repent and be converted, to hear Christ's voice, and follow Him. I know no reason, human or divine, why you should not accept this invitation today and be saved, if you are really willing. It is not the quantity of your sins that need prevent you. All manner of sin may be forgiven. The blood of Jesus cleanses away all sin. It is not the hardness of your heart that need prevent you. A new heart God will give you, and a new spirit will He put in you. It is not the decrees of God that need prevent you. He wills not the death of sinners. He is not willing that any should perish—but that all should come to repentance. It is not any lack of willingness in Christ—He has long cried to the sons of men, "Whoever will, let him take the water of life freely." "Him who comes unto Me I will never cast out." Oh, why should not you be saved? (Revelation 22:17; John 6:37.) A day must come, if you are ever to be God's child, when you will cease to trifle with your soul's interests. An hour must come when at last you will bend your knee in real earnestness, and pour out your
heart before God in real prayer. A time must come when the burden of your sins will at last feel intolerable, and when you will feel you must have rest in Christ or perish. All this must come to pass, if you are ever to become a child of God and be saved. And why not today? Why not this very night? Why not without delay seek Christ and live? Answer me, if you can! (3) In the next place, let me entreat every reader who holds final perseverance, so to use this precious doctrine as not to abuse it. There is an awful readiness in all people to abuse God's mercies. Even the children of God are not free from the sad infection. There is a busy devil near the best of saints, who would gladly persuade them to make their privileges a plea for careless living, and to turn their soul's food into poison. I cannot look round the Church of Christ, and see the end to which many high professors come, without feeling that there is need for a caution. "Let him who thinks he stands take heed lest he fall." (1 Corinthians 10:12) Would we know what it is to abuse the doctrine of perseverance? It is abused when believers make their safety an excuse for inconsistencies in practice. It is abused when they make their security from final ruin an apology for a low standard of sanctification, and a distant walk with God. Against both these abuses I entreat believers to be on their guard. Would we know what it is to use the doctrine of perseverance aright? Let us watch jealously over the daily workings of our own hearts. Let us mortify and nip in the bud the least inclination to spiritual indolence. Let us settle it down in our minds, as a ruling principle of our lives, that the mercies of God are only turned to a good account when they have a sanctifying effect on our hearts. Let us root it firmly in our inward man, that the love of Christ is never so really valued as when it constrains us to increased spiritual—mindedness. Let us set before our minds, that the more safe we feel—the more holy we
ought to be. The more we realize that God has done much for us, the more we ought to do for God. The greater our debt, the greater should be our gratitude. The more we see the riches of grace, the more rich should we be in good works. Oh, for a heart like that of the Apostle Paul! To realize as he did, our perfect safety in Christ—to labor as he did for God's glory, as if we could never do too much—this is the mark—this is the standard at which we ought to aim. Let us so use the doctrine of perseverance that our good may never be evil spoken of. Let us so adorn the doctrine by our lives that we may make it beautiful to others, and constrain people to say, "It is a good and holy thing to be persuaded that saints shall never perish." (4) In the last place, I entreat all believers who have hitherto been afraid of falling away—to lay firm hold on the doctrine of perseverance, and to realize their own safety in Christ. I want you to know the length and breadth of your portion in Christ. I want you to understand the full amount of the treasure to which faith in Jesus entitles you. You have found out that you are a great sinner. Thank God for that. You have fled to Christ for pardon and peace with God. Thank God for that. You have committed yourself to Jesus for time and eternity—you have no hope but in Christ's blood, Christ's righteousness Christ's mediation, Christ's daily all— persevering intercession. Thank God for that. Your heart's desire and prayer is to be holy in all manner of conversation. Thank God for that. But oh, lay hold upon the glorious truth—that believing on Jesus you shall never perish, you shall never be cast away, you shall never fall away! It is written for you as well as for the apostles, "My sheep shall never perish." Yes! Jesus has spoken it—and Jesus meant it to be believed. Jesus has spoken it—and He never brakes His promises. Jesus has spoken
it—and He cannot lie. Jesus has spoken it—and He has all power in heaven and earth to keep His word. Jesus has spoken it for the least and lowest believers, "My sheep shall never perish." Would you have perfect peace in life? Then lay hold on this doctrine of perseverance. Your TRIALS may be many and great. Your cross may be very heavy. But the business of your soul is all conducted according to an "everlasting covenant, ordered in all things and sure." (2 Samuel 23:5) All things are working together for your good. Your sorrows are only purifying your soul for glory. Your bereavements are only fashioning you as a polished stone for the temple above, made without hands. From whatever quarter the storms blow, they only drive you nearer to heaven. Whatever weather you may go through it is only ripening you for the garner of God. Your best things are quite safe. Come what will, you shall "never perish." Would you have strong consolation in SICKNESS? Then lay hold on this doctrine of perseverance. Think, as you feel the pins of this earthly tabernacle loosening one by one, "nothing can break my union with Christ." Your body may become useless; your limbs may refuse to perform their office; you may feel like an old useless log—a weariness to others, and a burden to yourself. But your soul is safe! Jesus is never tired of caring for your soul. You shall "never perish." Would you have full assurance of hope in DEATH? Then lay hold on this doctrine of perseverance. Doctors may have given over their labors; friends may be unable to minister to your needs; sight may depart; hearing may depart; memory may be almost gone—but the loving—kindness of God shall not depart. Once in Christ you shall never be forsaken. Jesus shall stand by you. Satan shall not harm you. Death shall not separate you from the everlasting love of God in Christ. You shall "never perish!" The deathbed of Bruce, the famous Scotch divine, is a striking illustration of this part of my subject. Fleming describes it in the
following words. "He called for his Bible; but finding his sight gone, he said, 'Turn to the eighth chapter of Romans and set my finger on these words—I am persuaded that neither death, nor life, etc., shall be able to separate me from the love of God which is in Christ Jesus our Lord.' 'Now, ' said he, 'is my finger upon them?' When they told him it was, he said, 'Now God be with you, my children—I have breakfasted with you, and shall sup with my Lord Jesus Christ this night!' And then he died." ÷
Practical Religion
Self-Inquiry
"Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." (Acts 15:36).
The text which heads this page contains a proposal which the Apostle Paul made to Barnabas after their first missionary journey. He proposed to revisit the Churches they had been the means of founding, and to see how they were getting on. Were their members continuing steadfast in the faith? Were they growing in grace? Were they going forward, or standing still? Were they prospering, or falling away? "Let us go again and visit our brethren in see how they do." This was a wise and useful proposal. Let us lay it to heart, and apply it to ourselves in the nineteenth century. Let us search our ways, and find out how matters stand between ourselves and God. Let us "see how we do." I ask every reader of this volume to begin its perusal by joining me in self-inquiry. If ever self-inquiry about religion was needed, it is needed at the present day. We live in an age of peculiar spiritual privileges. Since the world began there never was such an opportunity for a man's soul to be saved as there is in England at this time. There never were so many signs of religion in the land, so many sermons preached, so many services held in churches and chapels, so many Bibles sold, so many religious books and tracts printed, so many Societies for evangelizing mankind supported, so much outward respect paid to Christianity. Things are done everywhere now-a-days which a hundred years ago would have been thought impossible. Bishops support the boldest and most aggressive efforts to reach the unconverted. Deans and
Chapters throw open the naves of cathedrals for Sunday evening sermons! Clergy of the narrowest High Church School advocate special missions, and vie with the Evangelical brethren in proclaiming that going to church on Sunday is not enough to take a man to heaven. In short, there is a stir about religion now-a-days to which there has been nothing like since England was a nation, and which the cleverest skeptics and infidels cannot deny. If Romaine, and Venn, and Berridge, and Rowlands, and Grimshaw, and Hervey, had been told that such things would come to pass about a century after their deaths, they would have been tempted to say, with the Samaritan nobleman, "If the Lord should windows of heavens might such a thing be." (2 Kings 7:19). But the Lord has opened the floodgates of heaven. There is more taught now-a-days in England of the real Gospel, and of the way of salvation by faith in Jesus Christ, in one week, than there was in a year in Romaine's time. Surely I have a right to say that we live in an age of spiritual privileges. But are we any better for it? In an age like this it is well to ask, "How do we do about our souls?" We live in an age of special spiritual danger. Never perhaps since the world began was there such an immense amount of mere outward profession of religion as there is in the present day. A painfully large proportion of all the congregations in the land consists of unconverted people, who know nothing of heart-religion, never come to the Lord's Table, and never confess Christ in their daily lives. Myriads of those who are always running after preachers, and crowding to hear special sermons, are nothing better than empty tubs, and tinkling cymbals, without a bit of real vital Christianity at home. The parable of the sower is continually receiving most vivid and painful illustrations. The way-side hearers, the stony-ground hearers, the thorny-ground hearers abound on every side. The life of many religious people, I fear, in this age, is nothing better than a continual course of spiritual dram-drinking. They are always morbidly craving fresh excitement; and they seem to care little what it is if they only get it. All preaching seems to be the same to them;
and they appear unable to "see differences" so long as they hear what is clever, have their ears tickled, and sit in a crowd. Worst of all, there are hundreds of young unestablished believers who are so infected with the same love of excitement, that they actually think it a duty to be always seeking it. Insensibly almost to themselves, they take up a kind of hysterical, sensational, sentimental Christianity, until they are never content with the "old paths" and, like the Athenians, are always running after something new. To see a calmminded young believer, who is not stuck up, self confident, selfconceited, and more ready to teach than learn, but content with a daily steady effort to grow up into Christ's likeness, and to do Christ's work quietly and unostentatiously, at home, is really becoming almost a rarity! Too many young professors, alas, behave like young recruits who have not spent all their bounty money. They show how little deep root they have, and how little knowledge of their hearts, by noise, forwardness, readiness to contradict and set down old Christians, and over-weaning trust in their own fancied soundness and wisdom! Well will it be for many young professors of this age if they do not end, after being tossed about for a while, and "carried to and fro by every wind of doctrine," by joining some petty, narrowminded, censorious sect, or embracing some senseless, unreasoning crotchety heresy. Surely, in times like these there is great need for self-examination. When we look around us, we may well ask, "How do we do about our souls?" In handling this question, I think the shortest plan will be to suggest a list of subjects for self-inquiry, and to get them in order. By so doing I shall hope to meet the case of everyone into whose hands this volume may fall. I invite every reader of this paper to join me in calm, searching self-examination, for a few short minutes. I desire to speak to myself as well as to you. I approach you not as an enemy, but as a friend. "My heart's desire and prayer to God is that you may be saved" (Romans 10:1). Bear with me if I say things which at first sight look harsh and severe. Believe me, he is your best friend who tells you the most truth.
(1) Let me ask, in the first place, "DO WE EVER THINK ABOUT OUR SOULS AT ALL?" Thousands of English people, I fear, cannot answer that question satisfactorily. They never give the subject of religion any place in their thoughts. From the beginning of the year to the end they are absorbed in the pursuit of business, pleasure, politics, money, or selfindulgence of some kind or another. Death, and judgment, and eternity, and heaven, and hell, and a world to come, are never calmly looked at and considered. They live on as if they were never going to die, or rise again, or stand at the bar of God, or receive an eternal sentence! They do not openly oppose religion, for they have not sufficient reflection about it to do so; but they eat and drink, and sleep, and get money, and spend money, as if religion was a mere fiction and not a reality. They are neither Romanists, nor Socinians, nor infidels, nor High Church, nor Low Church, nor Broad Church. They are just nothing at all, and do not take the trouble to have opinions. A more senseless and unreasonable way of living cannot be conceived; but they do not pretend to reason about it. They simply never think about God, unless frightened for few minutes by sickness, death in their families, or an accident. Barring such interruptions, they appear to ignore religion altogether, and hold on to their way cool and undisturbed, as if there were nothing worth thinking of except this world. It is hard to imagine a life more unworthy of an immortal creature than such a life as I have just described, for it reduces a man to the level of a beast. But it is literally and truly the life of multitudes in England; and as they pass away their place is taken by multitudes like them. The picture, no doubt, is horrible, distressing, and revolting: but, unhappily, it is only too true. In every large town, in every market, on every stock-exchange, in every club, you may see specimens of this class by the scores—men who think of everything under the sun except the one thing needful—the salvation of their souls. Like the Jews of old they do not "consider their ways," they do not "consider their latter end;" they do not "consider that they do
evil" (Isaiah 1:3; Haggai 1:7; Deuteronomy 32:29; Ecclesiastes 5:1). Like Gallio they "care for none of these things:" they are not in their way. (Acts 18:17) If they prosper in the world, and get rich, and succeed in their line of life, they are praised, and admired by their contemporaries. Nothing succeeds in England like success! But for all this they cannot live forever. They will have to die and appear before the bar of God, and be judged; and then what will the end be? When a large class of this kind exists in our country, no reader need wonder that I ask whether he belongs to it. If you do, you ought to have a mark set on your door, as there used to be a mark on a plaguestricken house two centuries ago, with the words, "Lord have mercy on us," written on it. Look at the class I have been describing, and then look at your own soul. (2) Let me ask, in the second place, WHETHER WE EVER DO ANYTHING ABOUT OUR SOULS? There are multitudes in England who think occasionally about religion, but unhappily never get beyond thinking. After a stirring sermon,—or after a funeral,—or under the pressure of illness,—or on Sunday evening,—or when things are going on badly in their families, —or when they meet some bright example of a Christian,—or when they fall in with some striking religious book or tract,—they will at the time think a good deal, and even talk a little about religion in a vague way. But they stop short, as if thinking and talking were enough to save them. They are always meaning, and intending, and purposing, and resolving, and wishing, and telling us that they "know" what is right, and "hope" to be found right in the end, but they never attain to any action. There is no actual separation from the service of the world and sin, no real taking up the cross and following Christ, no positive doing in their Christianity. Their life is spent in playing the part of the son in our Lord's parable, to whom the father said, "'Go and work today in the vineyard:' and he answered, 'I will, sir,' but he did not go" (Matthew 21:30). They are like those whom Ezekiel describes, who liked his preaching, but never practiced what he preached:— "They come unto you as the
people comes, and they sit before you as my people, and they hear your words, but they will not do them.... And lo, you are unto them as a very lovely song of one that has a pleasant voice, and can play well on an instrument: for they hear your words but they do them not." (Ezekiel 33:31-32). In a day like this, when hearing and thinking without doing, is so common, no one can justly wonder that I press upon men the absolute need of self-examination. Once more, then, I ask my readers to consider the question of my text,— "How do we do about our souls?" (3) Let me ask, in the third place, WHETHER WE ARE TRYING TO SATISFY OUR CONSCIENCES WITH A MERE 'FORMAL' RELIGION? There are myriads in England at this moment who are making shipwreck on this rock. Like the Pharisees of old, they make much ado about the outward part of Christianity, while the inward and spiritual part is totally neglected. They are careful to attend all the services of their place of worship, and regular in using all its forms and ordinances. They are never absent from Communion when the Lord's Supper is administered. Sometimes they are most strict in observing Lent, and attach great importance to Saints' days. They are often keen partisans of their own Church, or sect, or congregation, and ready to contend with anyone who does not agree with them. Yet all this time there is no heart in their religion. Anyone who knows them intimately can see with half an eye that their affections are set on things below, and not on things above; and that they are trying to make up for the want of inward Christianity by an excessive quantity of outward form. And this formal religion does them no real good. They are not satisfied. Beginning at the wrong end, by making the outward things first, they know nothing of inward joy and peace, and pass their days in a constant struggle, secretly conscious that there is something wrong, and yet not knowing why. Well, after all, if they do not go on from one stage of formality to another, until in despair they take a fatal plunge, and fall into Popery! When professing Christians of this kind are so painfully numerous, no one need wonder if I press
upon him the paramount importance of close self-examination. If you love life, do not be content with the husk, and shell, and scaffolding of religion. Remember our Saviour's words about the Jewish formalists of His day: "These people draws near with their mouth, and honours Me with their lips, but their heart is far from Me. In vain do they worship." (Matthew 15:8-9). It needs something more than going diligently to church, and receiving the Lord's Supper, to take our souls to heaven. Means of grace and forms of religion are useful in their way, and God seldom does anything for His church without them. But let us beware of making shipwreck on the very lighthouse which helps to show the channel into the harbour. Once more I ask, "How do we do about our souls?" (4) Let me ask, in the fourth place, WHETHER WE HAVE RECEIVED THE FORGIVENESS OF OUR SINS? Few reasonable Englishmen would think of denying that they are sinners. Many perhaps would say that they are not as bad as many, and that they have not been so very wicked, and so forth. But few, I repeat, would pretend to say that they had always lived like angels, and never done, or said, or thought a wrong thing all their days. In short, all of us must confess that we are more or less "sinners," and, as sinners, are guilty before God; and, as guilty, we must be forgiven, or be lost and condemned forever at the last day.— Now it is the glory of the Christian religion that it provides for us the very forgiveness that we need—full, free, perfect, eternal, and complete. It is a leading article in that well-known creed which most Englishmen learn when they are children. They are taught to say, "I believe in the forgiveness of sins." This forgiveness of sins has been purchased for us by the eternal Son of God, our Lord Jesus Christ. He has purchased it for us by coming into the world to be our Saviour, and by living, dying, and rising again, as our Substitute, in our behalf. He has bought it for us at the price of His own most precious blood, by suffering in our place on the cross, and making satisfaction for our sins. But this forgiveness, great, and full, and glorious as it is, does not become the property of every man and woman as a matter of
course. It is not a privilege which every member of a Church possesses, merely because he is a Churchman. It is a thing which each individual must receive for himself by his own personal faith, lay hold on by faith, appropriate by faith, and make his own by faith; or else, so far as he is concerned, Christ will have died in vain. "He that believes on the Son has everlasting life, and he that believes not the Son shall not see life, but the wrath of God abides on him" (John 3:36). No terms can be imagined more simple, and more suitable to man. As good old Latimer said in speaking of the matter of justification, "It is but believe and have." It is only faith that is required; and faith is nothing more than the humble, heartfelt trust of the soul which desires to be saved. Jesus is able and willing to save; but man must come to Jesus and believe. All that believe are at once justified and forgiven: but without believing there is no forgiveness at all. Now here is exactly the point, I am afraid, where multitudes of English people fail, and are in imminent danger of being lost forever. They know that there is no forgiveness of sin excepting in Christ Jesus. They can tell you that there is no Saviour for sinners, no Redeemer, no Mediator, excepting Him who was born of the Virgin Mary, and was crucified under Pontius Pilate, dead, and buried. But here they stop, and get no further! They never come to the point of actually laying hold of Christ by faith, and becoming one with Christ and Christ in them. They can say, He is a Saviour, but not my Saviour —a Redeemer, but not my Redeemer—a Priest, but not my Priest—an Advocate, but not my Advocate: and so they live and die unforgiven! No wonder that Martin Luther said, "Many are lost because they cannot use possessive pronouns." When this is the state of many in this day, no one need wonder that I ask men whether they have received the forgiveness of sins. An eminent Christian lady once said, in her old age,— "The beginning of eternal life in my soul, was a conversation I had with an old gentleman who came to visit my father when I was only a little girl. He took me by the hand one day and said, 'My dear child, my life is nearly over, and you will probably live many years after I am gone. But never forget two things. One is,
that there is such a thing as having our sins forgiven while we live. The other is, that there is such a thing as knowing and feeling that we are forgiven.' I thank God I have never forgotten his words."— How is it with us? Let us not rest until we "know and feel", as the Prayer Book says, that we are forgiven. Once more let us ask, in the matter of forgiveness of sins, "How do we do?" (5) Let me ask, in the fifth place, WHETHER WE KNOW ANYTHING BY EXPERIENCE OF CONVERSION TO GOD Without conversion there is no salvation. "Except you be converted, and become as little children, you shall never enter the kingdom of heaven."— "Except a man be born again, he cannot see the kingdom of God."— "If any man have not the Spirit of Christ, he is none of His."— "If any man be in Christ he is a new creature." (Matthew 18:3, John 3:3, Romans 8:9, 2 Corinthians 5:17) We are all by nature so weak, so worldly, so earthly-minded, so inclined to sin, that without a thorough change we cannot serve God in life, and could not enjoy Him after death. Just as ducks, as soon as they are hatched, take naturally to water, so do children, as soon as they can do anything, take to selfishness, lying, and deceit; and none pray or love God, unless they are taught. High or low, rich or poor, gentle or simple, we all need a complete change—a change which is the special office of the Holy Spirit to give us. Call it what you please —new birth, regeneration, renewal, new creation, quickening, repentance—the thing must be had if we are to be saved: and if we have the thing it will be seen. Sense of sin and deep hatred of it, faith in Christ and love to Him, delight in holiness and longing after more of it, love for God's people and distaste for the things of the world,—these, these are the signs and evidences which always accompany conversion. Myriads around us, it may be feared, know nothing about it. They are, in Scripture language, dead, and asleep, and blind, and unfit for the kingdom of God. Year after year, perhaps, they go on repeating the words of the
creed, "I believe in the Holy Spirit;" but they are utterly ignorant of His changing operations on the inward man. Sometimes they flatter themselves they are born again, because they have been baptized, and go to church, and receive the Lord's Supper; while they are totally destitute of the marks of the new birth, as described by John in his first Epistle. And all this time the words of Scripture are clear and plain,— "Except you be converted, you shall in no case enter the kingdom." (Matthew 18:3). In times like these, no reader ought to wonder that I press the subject of conversion on men's souls. No doubt there are plenty of sham conversions in such a day of religious excitement as this. But bad coin is no proof that there is no good money: no, rather it is a sign that there is some money current which is valuable, and is worth imitation. Hypocrites and sham Christians are indirect evidence that there is such a thing as real grace among men. Let us search our own hearts then, and see how it is with ourselves. Once more let us ask, in the matter of conversion, "How do we do?" (6) Let me ask, in the sixth place, WHETHER WE KNOW ANYTHING OF PRACTICAL CHRISTIAN HOLINESS? It is as certain as anything in the Bible that "without holiness no one will see the Lord" (Hebrews 12:14). It is equally certain that it is the invariable fruit of saving faith, the real test of regeneration, the only sound evidence of indwelling grace, the certain consequence of vital union with Christ. Holiness is not absolute perfection and freedom from all faults. Nothing of the kind! The wild words of some who talk of enjoying "unbroken communion with God for many months, are greatly to be deprecated, because they raise unscriptural expectations in the minds of young believers, and so do harm. Absolute perfection is for heaven, and not for earth, where we have a weak body, a wicked world, and a busy devil continually near our souls. Nor is real Christian holiness ever attained, or maintained, without a constant
fight and struggle. The great Apostle, who said "I fight,—I labor,—I keep under my body and bring it into subjection" (1 Corinthians 9:27), would have been amazed to hear of sanctification without personal exertion, and to be told that believers only need to sit still, and everything will be done for them! Yet, weak and imperfect as the holiness of the best saints may be, it is a real true thing, and has a character about it as unmistakable as light and salt. It is not a thing which begins and ends with noisy profession: it will be seen much more than heard. Genuine Scriptural holiness will make a man do his duty at home and by the fireside, and adorn his doctrine in the little trials of daily life. It will exhibit itself in passive graces as well as in active. It will make a man humble, kind, gentle, unselfish, good-tempered, considerate of others, loving, meek, and forgiving. It will not constrain him to go out of the world, and shut himself up in a cave, like a hermit. But it will make him do his duty in that state to which God has called him, on Christian principles, and after the pattern of Christ. Such holiness, I know well, is not common. It is a style of practical Christianity which is painfully rare in these days. But I can find no other standard of holiness in the Word of God,—no other which comes up to the pictures drawn by our Lord and His Apostles. In an age like this no reader can wonder if I press this subject also on men's attention. Once more let us ask—In the matter of holiness, how is it with our souls? "How do we do?" (7) Let me ask, in the seventh place, WHETHER WE KNOW ANYTHING OF ENJOYING THE MEANS OF GRACE? When I speak of the means of grace, I have in my mind's eye five principal things: the Reading of the Bible, private prayer, public worship, the sacrament of the Lord's Supper, and the rest of the Lord's day. They are means which God has graciously appointed in order to
convey grace to man's heart by the Holy Spirit, or to keep up the spiritual life after it has begun. As long as the world stands, the state of a man's soul will always depend greatly on the manner and spirit in which he uses means of grace. The manner and spirit, I say deliberately and of purpose. Many English people use the means of grace regularly and formally, but know nothing of enjoying them: they attend to them as a matter of duty, but without a jot of feeling, interest, or affection. Yet even common sense might tell us that this formal, mechanical use of holy things is utterly worthless and unprofitable. Our feeling about them is just one of the many tests of the state of our souls. How can that man be thought to love God who reads about Him and His Christ as a mere matter of duty, content and satisfied if he has just moved his mark onward over so many chapters?—How can that man suppose he is ready to meet Christ who never takes any trouble to pour out his heart to Him in private as a Friend, and is satisfied with saying over a string of words every morning and evening, under the name of "prayer", scarcely thinking what he is about?—How could that man be happy in heaven forever who finds Sunday a dull, gloomy, tiresome day,—who knows nothing of hearty prayer and praise, and cares nothing whether he hears truth or error from the pulpit, or scarcely listens to the sermon?— What can be the spiritual condition of that man whose heart never "burns within him," when he receives that bread and wine which specially remind us of Christ's death on the cross, and the atonement for sin? These inquiries are very serious and important. If means of grace had no other use, and were not mighty helps toward heaven, they would be useful in supplying a test of our real state in the sight of God. Tell me what a man does in the matter of Bible reading and praying, in the matter of Sunday, public worship, and the Lord's Supper, and I will soon tell you what he is, and on which road he is traveling. How is it with ourselves? Once more let us ask—In the matter of means of grace, "How do we do?" (8) Let me ask, in the eighth place, WHETHER WE EVER TRY TO
DO ANY GOOD IN THE WORLD? Our Lord Jesus Christ was continually "going around doing good," while He was on earth (Acts 10:38). The Apostles, and all the disciples in Bible times, were always striving to walk in His steps. A Christian who was content to go to heaven himself and cared not what became of others, whether they lived happy and died in peace or not, would have been regarded as a kind of monster in primitive times, who did not have the Spirit of Christ. Why should we suppose for a moment that a lower standard will suffice in the present day? Why should fig trees which bear no fruit be spared in the present day, when in our Lord's time they were to be cut down as "cumberers of the ground"? (Luke 13:7). These are serious inquiries, and demand serious answers. There is a generation of professing Christians now-a-days, who seem to know nothing of caring for their neighbors, and are completely swallowed up in the concerns of number one—that is, their own and their family's. They eat, and drink, and sleep, and dress, and work, and earn money, and spend money, year after year; and whether others are happy or miserable, well or ill, converted or unconverted, traveling towards heaven or toward hell, appear to be questions about which they are supremely indifferent. Can this be right? Can it be reconciled with the religion of Him who spoke the parable of the good Samaritan, and bade us "go and do likewise"? (Luke 10:37). I doubt it altogether. There is much to be done everywhere. There is not a place in England where there is not a field for work and an open door for being useful, if anyone is willing to enter it. There is not a Christian in England who cannot find some good work to do for others, if he has only a heart to do it. The poorest man or woman, without a single penny to give, can always show his deep sympathy to the sick and sorrowful, and by simple good-nature and tender helpfulness can lessen the misery and increase the comfort of somebody in this troubled world. But alas, the vast majority of professing Christians,
whether rich or poor, Churchmen or Dissenters, seem possessed with a devil of detestable selfishness, and do not know the luxury of doing good. They can argue by the hour about baptism, and the Lord's supper, and the forms of worship, and the union of Church and State, and such-like dry-bone questions. But all this time they seem to care nothing for their neighbors. The plain practical point, whether they love their neighbor, as the Samaritan loved the traveler in the parable, and can spare any time and trouble to do him good, is a point they never touch with one of their fingers. In too many English parishes, both in town and country, true love seems almost dead, both in church and chapel, and wretched partyspirit and controversy are the only fruits that Christianity appears able to produce. In a day like this, no reader should wonder if I press this plain old subject on his conscience. Do we know anything of genuine Samaritan love to others? Do we ever try to do any good to anyone beside our own friends and relatives, and our and our own party or cause? Are we living like disciples of Him who always "went about doing good," and commanded His disciples to take Him for their "example"? (John 13:15). If not, with what face shall we meet Him in the judgment day? In this matter also, how is it with our souls? Once more I ask, "How do we do?" (9) Let me ask, in the ninth place, WHETHER WE KNOW ANYTHING OF LIVING THE LIFE OF HABITUAL COMMUNION WITH CHRIST? By "communion," I mean that habit of "abiding in Christ" which our Lord speaks of, in the fifteenth chapter of John's Gospel, as essential to Christian fruitfulness (John 15:4-8). Let it be distinctly understood that union with Christ is one thing, and communion is another. There can be no communion with the Lord Jesus without union first; but unhappily there may be union with the Lord Jesus, and afterwards little or no communion at all. The difference between the two things is not the difference between two distinct steps, but the higher and lower ends of an inclined plane. Union is the common
privilege of all who feel their sins, and truly repent, and come to Christ by faith, and are accepted, forgiven, and justified in Him. Too many believers, it may be feared, never get beyond this stage! Partly from ignorance, partly from laziness, partly from the fear of man, partly from secret love of the world, partly from some unmortified besetting sin, they are content with a little faith, and a little hope, and a little peace, and a little measure of holiness. And they live on all their lives in this condition, doubting, weak, hesitant, and bearing fruit only "thirty-fold" to the very end of their days! Communion with Christ is the privilege of those who are continually striving to grow in grace, and faith, and knowledge, and conformity to the mind of Christ in all things—who "forget what is behind," and "do not consider themselves yet to have taken hold of it, but "press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." (Philippians 3:13-14) Union is the bud, but communion is the flower: union is the baby, but communion is the strong man. He that has union with Christ does well; but he that enjoys communion with Him does far better. Both have one life, one hope, one heavenly seed in their hearts,—one Lord, one Saviour, one Holy Spirit, one eternal home: but union is not as good as communion! The grand secret of communion with Christ is to be continually "living the life of faith in Him," and drawing out of Him every hour the supply that every hour requires. To me, said St. Paul, "to live is Christ."—I live: yet not I, but Christ lives in me (Galatians 2:20; Philippians 1:21). Communion like this is the secret of the abiding "joy and peace in believing," which eminent saints like Bradford and Rutherford notoriously possessed. None were ever more humble, or more deeply convinced of their own infirmities and corruption. They would have told you that the seventh chapter of Romans precisely described their own experience. They would have endorsed every word of the "Confession" put into the mouths of true believers, in our Prayer-book Communion Service. They would have said continually, "The remembrance of our sins is grievous to us; the burden of them is intolerable." But they were ever looking unto Jesus, and in Him they were ever able to rejoice.—Communion like
this is the secret of the splendid victories which such men as these won over sin, the world, and the fear of death. They did not sit still idly, saying, "I leave it all to Christ to do for me," but, strong in the Lord, they used the Divine nature He had implanted in them, boldly and confidently, and were "more than conquerors through Him who loved them." (Romans 8:37). Like St. Paul they would have said, "I can do all things through Christ who strengthens me." (Philippians 4:13). Ignorance of this life of communion is one among many reasons why so many in this age are hankering after the Confessional, and strange views of the "real presence" in the Lord's Supper. Such errors often spring from imperfect knowledge of Christ, and obscure views of the life of faith in a risen, living, and interceding Saviour. Is communion with Christ like this a common thing? Alas! It is very rare indeed! The greater part of believers seem content with the barest elementary knowledge of justification by faith, and half-a-dozen other doctrines, and go doubting, limping, halting, groaning along the way to heaven, and experience little of the sense of victory or of joy. The Churches of these latter days are full of weak, powerless, and uninfluential believers, saved at last, "but so as by fire," but never shaking the world, and knowing nothing of an "abundant entrance." (1 Corinthians 3:15; 2 Peter 1:11). Despondency and Feeble-mind and Much-afraid, in "Pilgrim's Progress," reached the celestial city as really and truly as Valiant-for-the-truth and Great heart. But they certainly did not reach it with the same comfort, and did not do a tenth part of the same good in the world! I fear there are many like them in these days! When things are so in the Churches, no reader can wonder that I inquire how it is with our souls. Once more I ask— In the matter of communion with Christ, "How do we do? (10) Let me ask, in the tenth and last place, whether we know anything of being ready for Christ's second coming?
That He will come again the second time is as certain as anything in the Bible. The world has not yet seen the last of Him. As surely as He went up visibly and in the body on the Mount of Olives before the eyes of His disciples, so surely will he come again in the clouds of heaven, with power and great glory (Acts 1:11). He will come to raise the dead, to change the living, to reward His saints, to punish the wicked, to renew the earth, and take the curse away—to purify the world, even as He purified the temple—and to set up a kingdom where sin shall have no place, and holiness shall be the universal rule. The Creeds which we repeat and profess to believe, continually declare that Christ is coming again. The early Christians made it a part of their religion to look for His return. Backward they looked to the cross and the atonement for sin, and rejoiced in Christ crucified. Upward they looked to Christ at the right hand of God, and rejoiced in Christ interceding. Forward they looked to the promised return of their Master, and rejoiced in the thought that they would see Him again. And we ought to do the same. What have we really got from Christ? And what do we know of Him? And what do we think of Him? Are we living as if we long to see Him again, and love His appearing?— Readiness for that appearing is nothing more than being a real, consistent Christian. It requires no man to cease from his daily business. The farmer need not give up his farm, nor the shopkeeper his counter, nor the doctor his patients, nor the carpenter his hammer and nails, nor the bricklayer his mortar and trowel, nor the blacksmith his smithy. Each and all cannot do better than be found doing his duty, but doing it as a Christian, and with a heart packed up and ready to be gone. In the face of truth like this no reader can feel surprised if I ask, How is it with our souls in the matter of Christ's second coming? The world is growing old and running to seed. The vast majority of Christians seem like the men in the time of Noah and Lot, who were eating and drinking, marrying and giving in marriage, planting and building, up to the very day when flood and fire came. Those words of our Master are very solemn and heart-searching, "Remember Lot's wife."— "Take heed lest at any time your heart be overcharged with
the cares of this life, and that day come upon you unawares." (Luke 17:32; 21:34). Once more I ask—In the matter of readiness for Christ's second coming, "How are we doing? I end my inquiries here. I might easily add to them; but I trust I have said enough, at the beginning of this volume, to stir up self-inquiry and self-inquiry and self-examination in many minds. God is my witness that I have said nothing that I do not feel of paramount importance to my own soul. I only want to do good to others. Let me now conclude all with a few words of PRACTICAL APPLICATION. (A) IS ANY READER OF THIS PAPER ASLEEP AND UTTERLY THOUGHTLESS ABOUT CHRISTIANITY? Oh, awake and sleep no more! Look at the churchyards and cemeteries. One by one the people around you are dropping into them, and you must lie there one day. Look forward to a world to come, and lay your hand on your heart, and say, if you dare, that you ready to die and meet God. Ah! You are like one sleeping in a boat drifting down the stream towards the falls of Niagara! "What meanest you, oh sleeper! Arise and call on your God!"— "Awake you that sleep, and arise from the dead, and Christ shall give you light!" (Jonah 1:6; Ephesians 5:14). (B) IS ANY READER OF THIS PAPER FEELING SELFCONDEMNED, AND AFRAID THAT THERE IS NO HOPE FOR HIS SOUL? Cast aside your fears, and accept the offer of our Lord Jesus Christ to sinners. Hear Him saying, "Come unto me, all you that labor and are heavy laden, and I will give you rest." (Matthew 11:28)."If any man thirst, let him come unto me and drink." (John 7:37)."Him that comes unto me I will in no wise cast out." (John 6:37).
Doubt not that these words are for you as well as for anyone else. Bring all your sins, and unbelief, and sense of guilt, and unfitness, and doubts, and infirmities—bring all to Christ. "This man receives sinners," and He will receive you (Luke 15:2). Do not stand still, wavering between two opinions, and waiting for a convenient season. On your feet! He's calling you. Come to Christ this very day (Mark 10:49). (C) IS ANY READER OF THIS PAPER A PROFESSING BELIEVER IN CHRIST, BUT A BELIEVER WITHOUT MUCH JOY AND PEACE AND COMFORT? Take advice this day. Search your own heart, and see whether the fault is not entirely your own. Very likely you are sitting at ease, content with a little faith, and a little repentance, a little grace and a little sanctification, and unconsciously shrinking back from extremes. You will never be a very happy Christian at this rate, if you live to the age of Methuselah. Change your plan, if you love life and would see good days, without delay. Come out boldly, and act decidedly. Be thorough, thorough, very through in your Christianity, and set your face fully towards the sun. Lay aside every weight, and the sin that does so easily beset you. Strive to get nearer to Christ, to abide in Him, to cleave to Him, and to sit at His feet like Mary, and drink full draughts out of the fountain of life. "These things," says St. John, "we write unto you that your joy may be full." (1 John 1:4)."If we walk in the light, as He is in the light, we have fellowship with one another." (1 John 1:7). (d) Is any reader of this paper a believer oppressed with doubts and fears, on account of his feebleness, infirmity, and sense of sin? Remember the text that says of Jesus, "A bruised reed will He not break, and smoking flax shall he not quench." (Matthew 12:20). Take comfort in the thought that this text is for you. What though your faith be weak? It is better than no faith at all. The least grain of life is better than death. Perhaps you are expecting too much in this world. Earth is not heaven. You are yet in the body. Expect little from self,
but much from Christ. Look more to Jesus, and less to self. (D) FINALLY, IS ANY READER OF THIS PAPER SOMETIMES DOWNCAST BY THE TRIALS HE MEETS WITH ON THE WAY TO HEAVEN, BODILY TRIALS, FAMILY TRIALS, TRIALS OF CIRCUMSTANCES, TRIALS FROM NEIGHBORS, AND TRIALS FROM THE WORLD? Look up to a sympathizing Saviour at God's right hand, and pour out your heart before Him. He can be touched with the feelings of your trials, for He Himself suffered when He was tempted. Are you alone? So was He. Are you misrepresented and slandered? So was He. Are you forsaken by friends? So was He. Are you persecuted? So was He. Are you wearied in body and grieved in spirit? So was He. Yes! He can feel for you, and He can help as well as feel. Then learn to draw nearer to Christ. The time is short. Yet in a little while, and all will be over: we shall soon be "with the Lord". "There is an end, and your expectation shall not be cut off." (Proverbs 23:18)."You have need of patience, that, after you have done the will of God, you might receive the promise. For yet a little while, and He that shall come will come and will not tarry." (Hebrews 10:36-37).
Self-Exertion
"Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to" (Luke 13:24).
There once was a man who asked our Lord Jesus Christ a very serious question. He said to Him, "Lord, are only a few people going to be saved?" Who this man was we do not know. What his motive was for asking this question we are not told. Perhaps he wished to gratify an idle
curiosity: perhaps he wanted an excuse for not seeking salvation himself. The Holy Spirit has kept back all this from us: the name and motive of the seeker are both hidden. But one thing is very clear, and that is the vast importance of the saying of our Lord to which the question gave rise. Jesus seized the opportunity to direct the minds of all around Him to their own plain duty. He knew the train of thought which the man's inquiry had set moving in their hearts: He saw what was going on within them. "Make every effort," He cries, "to enter through the narrow door." Whether there be few saved or many, your course is clear—make every effort to enter in. Now is the accepted time. Now is the day of salvation. A day will come when many will seek to enter in and will not be able. "Make every effort to enter in now." I desire to call the serious attention of all who read this paper to the solemn lessons which this saying of the Lord Jesus is meant to teach. It is one which deserves special remembrance in the present day. It teaches unmistakably that mighty truth, our own personal responsibility for the salvation of our souls. It shows the immense danger of putting off the great business of Christianity, as so many unhappily do. On both these points the witness of our Lord Jesus Christ in the text is clear. He, who is the eternal God, and who spoke the words of perfect wisdom, says to the sons of men, "Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to" (Luke 13:24). 1. Here is a "description" of the way of salvation. Jesus calls it "the narrow door." 2. Here is a clear "command." Jesus says, "Make every effort to enter through." 3. Here is a frightful "prophecy." Jesus says, "Many will try to enter and will not be able to."
May the Holy Spirit apply the subject to the hearts of all into whose hands this paper may fall! May all who read it know the way of salvation experimentally, obey the command of the Lord practically, and be found safe in the great day of His second coming! 1. Here is a "description" of the way of salvation—Jesus calls it "the narrow door." There is a door which leads to forgiveness, peace with God, and heaven. Whosoever goes in through that door will be saved. Never, surely, was a door more needed. Sin is a vast mountain between man and God. How will a man climb over it? Sin is a high wall between man and God. How will man get through it? Sin is a deep gulf between man and God. How will man cross over it? God is in heaven, holy, pure, spiritual, undefiled, light without any darkness at all, a Being who cannot bear that which is evil, or look upon sin. Man is a poor fallen worm, crawling on earth for a few years—sinful, corrupt, erring, defective—a being whose imagination is only evil, and whose heart is deceitful above all things, and desperately wicked. How will man and God be brought together? How will man ever draw near to his Maker without fear and shame? Blessed be God, there is a way! There is a road. There is a path. There is a door. It is the door spoken of in the words of Christ— "the narrow door." This door was "made for sinners by the Lord Jesus Christ." From all eternity He covenanted and promised that He would make it. In the fullness of time He came into the world and made it, by His own atoning death on the cross. By that death He made satisfaction for man's sin, paid man's debt to God, and bore man's punishment. He
built a great door at the cost of His own body and blood. He raised a ladder on earth whose top reached to heaven. He made a door by which the chief of sinners may enter into the holy presence of God, and not be afraid. He opened a road by which the vilest of men, believing in Him, may draw near to God and have peace. He cries to us, "I am the gate; whoever enters through me will be saved" (John 10:9)."I am the way: No one comes to the Father except through me" (John 14:6). "In Him," says Paul, "we may approach God with freedom and confidence" (Ephesians 3:12). Thus was the door of salvation formed. This door is called "the narrow door," and it is not called so without cause. It is always narrow, constricted, and difficult to pass through to some persons, and it will be so as long as the world stands. It is narrow to all who love sin, and are determine not to part with it. It is narrow to all who set their affection on this world, and seek first its pleasures and rewards. It is narrow to all who dislike trouble, and are unwilling to take pains and make sacrifices for their souls. It is narrow to all who like company, and want to keep in with the crowd. It is narrow to all who are self-righteous, and think they are good people, and deserve to be saved. To all, the great door, which Christ made, is narrow and constricted. In vain they seek to pass through. The door will not admit them. God is not unwilling to receive them; their sins are not too many to be forgiven: but they are not willing to be saved God's way. Thousands, in the last nineteen centuries, have tried to make the doorway wider: thousands have worked and toiled to get to heaven on their terms. But the door never alters. It is not elastic: it will not stretch to accommodate one man more than another. It is still the narrow door. Narrow as this door is, it is "the only one by which men can get to heaven." There is no side door; there is no side road; there is no gap or low-place in the wall. All that are ever saved will be saved only by Christ, and only by simple faith in Him—Not one will be saved by simply repenting. Today's sorrow does not wipe off yesterday's score. Not one will be saved by his own works. The best works that any man
can do are little better than impressive sins. Not one will be saved by his formal regularity in the use of the outward means of grace [going to church, reading his Bible, praying, taking the Lord's Supper, and honouring the Lord's day]. When we have done it all, we are nothing but poor "unprofitable servants." Oh, no! it is a mere waste of time to seek any other road to eternal life. Men may look to the right and to the left, and weary themselves with their own methods, but they will never find another door. Proud men may dislike the door if they want. Depraved men may scoff at it, and make a jest of those who use it. Lazy men may complain that the way is hard. But men will discover no other salvation than that of faith in the blood and righteousness of a crucified Redeemer. There stands between us and heaven one great door: it may be narrow; but it is the only one. We must either enter heaven by the narrow door, or not at all. Narrow as this door is, it is "a door always ready to open." No sinners of any kind are forbidden to draw near: whosoever will may enter in and be saved. There is but one condition of admission: that condition is that you really feel your sins and desire to be saved by Christ in His own way. Are you really aware of your guilt and vileness? Have you a truly broken and contrite heart? Look at the door of salvation, and come in. He that made it declares, "Whoever comes to me I will never drive away" (John 6:37). The question to be considered is not whether you are a great sinner or a little sinner—whether you are elect or not—whether you are converted or not. The question is simply this, "Do you feel your sins? Do you feel burdened and heavyladen? Are you willing to put your life into Christ's hand?" Then if that be the case, the door will open to you at once. Come in this very day. Why are you standing out there? Narrow as this door is, it is "one through which thousands have gone in and been saved." No sinner was ever turned back, and told he was too bad to be admitted, if he came really sick of his sins. Thousands of all sorts have been received, cleansed, washed, forgiven, clothed, and made heirs of eternal life. Some of them seemed very unlikely to be admitted: you and I might have thought they were too bad to be
saved. But He that built the door did not refuse them. As soon as they knocked, He gave orders that they should be let in. Manasseh, King of Judah, went up to this door. None could have been worse than he up to that time. He had despised his good father Hezekiah's example and advice. He had bowed down to idols. He had filled Jerusalem with bloodshed and cruelty. He had slain his own children. But as soon as his eyes were opened to his sins, and he fled to the door for forgiveness, the door flew wide open and he was saved. Saul the Pharisee went up to this door. He had been a blasphemer of Christ, and a persecutor of Christ's people. He had labored hard to stop the progress of the Gospel. But as soon as his heart was touched, and he found out his own guilt and fled to the door for forgiveness, at once the door flew wide open, and he was saved. Many of the Jews who crucified our Lord went up to this door. They had been grievous sinners indeed. They had refused and rejected their own Messiah. They had delivered Him to Pilate, and pleaded that He might be slain. They had desired Barabbas to be let go, and the Son of God to be crucified. But in the day when they were convicted in their heart by Peter's preaching, they fled to the door for forgiveness, and at once the door flew open, and they were saved. The jailer at Philippi went up to this door. He had been a cruel, hard, godless man. He had done all in his power to ill-treat Paul and his companion. He had thrust them into the inner prison, and locked their feet in the stocks. But when his conscience was aroused by the earthquake, and his mind enlightened by Paul's teaching of the Word of God, he fled to the door for forgiveness, and at once the door flew open, and he was saved. But why would I need to stop short in Bible examples? Why should I not say that multitudes have gone to "the narrow door" since the days of the Apostles, and have entered in by it and been saved?
Thousands of all ranks, classes, and ages—educated and uneducated, rich and poor, old and young—have tried the door and found it ready to open—have gone through it and found peace for their souls. Yes: thousands of persons yet living have proven the effectiveness of the door, and found it the way to real happiness. Noblemen and commoners, merchants and bankers, soldiers and sailors, farmers and tradesmen, laborers and workmen, are still upon earth, who have found the narrow door to be "a way of pleasantness and a path of peace." They have not brought up an evil report of what they found inside the door. They have found Christ's yoke to be easy, and His burden to be light. Their only regret has been that so few enter in, and that they themselves did not enter in before. This is the door which I want everyone to enter, into whose hand this paper may fall. I don't want you merely to go to church, but to go with heart and soul to the door of life. I don't want you merely to believe there is such a door, and to think it a good thing, but to enter by faith and be saved. Think "what a privilege" it is to have a door at all. The angels who did not remain faithful to God, fell, never to rise again. To them there was no door of escape opened. Millions of pagans have never heard of any way to eternal life. What would they have given, if they could only have heard one plain sermon about Christ? The Jews in Old Testament times saw only the door dimly and far away. "The way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing" (Hebrews 9:8). You have the door set plainly before you: you have Christ and full salvation offered to you, without money and without price. You never need to be at a loss which way to turn. Oh, consider what a mercy this is! Beware that you do not despise the door and perish in unbelief. Better a thousand times not to know of the door than to know of it and yet remain outside. How will you escape if you neglect so great a salvation? Think what a thankful man you ought to be if you have really gone in at the narrow door. To be a pardoned, forgiven, justified soul—to be
ready for sickness, death, judgment and eternity—to always be provided for in both worlds—surely this is a matter for daily praise. True Christians ought to be more full of thanksgivings than they are. I fear that few sufficiently remember what they were by nature, and what debtors they are to grace. A heathen remarked that singing hymns of praise was one special mark of the early Christians. It would be good for Christians in the present day, if they knew more of this frame of mind. It is no evidence of a healthy state of soul when there is much complaining and little praise. It is an amazing mercy that there is any door of salvation at all; but it is a still greater mercy when we are taught to enter in by it and be saved. 2. In the second place, here is a plain "command." Jesus says to us, "Make every effort to enter through the narrow door." There is often much to be learned in a single word of Scripture. The words of our Lord Jesus in particular, are always full of matter for thought. Here is a word which is a striking example of what I mean. Let us see what the great Teacher would have us gather out of the words "Make every effort." "Make every effort" teaches that a man must use means diligently, if he would have his soul saved. There are means which God has appointed to help man in his efforts to approach Him. There are ways in which a man must walk, if he desires to be found by Christ. Public Worship, reading the Bible, hearing the Gospel preached— these are the kind of things to which I refer. They lie, as it were, in the middle, between man and God. Doubtless no one can change his own heart, or wipe away one of his sins, or make himself in the least degree acceptable to God; but I do say that if man could do nothing but sit still, Christ would never have said "Make every effort." "Make every effort" teaches that man is a free agent, and will be dealt with by God as a responsible being. The Lord Jesus does not tell us to wait, and wish, and feel, and hope, and desire. He says, "Make every
effort." I call that worthless religion which teaches people to be content with saying, "We can do nothing ourselves," and makes them continue in sin. It is as bad as teaching people that it is not their fault if they are not converted, and that God only is to blame if they are not saved. I find no such theology in the New Testament. I hear Jesus saying to sinners, "Come—repent—believe—labor—ask— knock." I see plainly that our salvation, from first to last, is entirely "of God;" but I see with no less clarity that our ruin, if lost, is wholly and entirely of ourselves. I maintain that sinners are always addressed as accountable and responsible; and I see no better proof of this than what is contained in the words "Make every effort." "Make every effort" teaches that a man must expect many adversaries and a hard battle, if he would have his soul saved. And this, as a matter of experience, is strictly true. There are no "gains without pains" in spiritual things anymore than in temporal. That roaring lion, the devil, will never let a soul escape from him without a struggle. The heart which is naturally sensual and earthly will never be turned to spiritual things without a daily fight. The world, with all its opposition and temptations, will never be overcome without a conflict. But why should all this surprise us? What great and good thing was ever done without trouble? Wheat does not grow without plowing and sowing; riches are not obtained without care and attention; success in life is not won without hardships and work; and heaven, above all, is not to be reached without the cross and the battle. The "kingdom of heaven has been forcefully advancing, and forceful men lay hold of it" (Matthew 11:12). A man must "Make every effort." "Make every effort" teaches that it is worthwhile for a man to seek salvation. If there is anything that deserves a struggle in this world, it is the prosperity of the soul. The objects for which the great majority of men "make every effort" are comparatively poor and trifling things. Riches, and greatness, and rank, and learning, are "a corruptible crown." The incorruptible things are all within the narrow door. The peace of God which passes all understanding—the
bright hope of good things to come—the sense of the Spirit dwelling in us—the consciousness that we are forgiven, safe, ready, insured, provided for in time and eternity, whatever may happen—these are true gold, and lasting riches. It is right and good that the Lord Jesus call on us to "make every effort." "Make every effort" teaches that laziness towards Christianity is a great sin. It is not merely a misfortune, as some fancy—a thing for which people are to be pitied, and a matter for regret. It is something far more than this. It is a breach of a clear commandment. What will be said of the man who violates God's law, and does something which God says, "You will not do?" There can be but one answer. He is a sinner. "Everyone who sins breaks the law; in fact, sin is lawlessness" (1 John 3:4). And what will be said of the man who neglects his soul, and makes no effort to enter the narrow door? There can be only one reply. He is omitting a explicit duty. Christ says to him, "Make every effort," and behold, he sits still! "Make every effort" teaches that all those outside the narrow door are in great danger. They are in danger of being lost and tormented forever. There is but a step between them and death. If death finds them in their present condition, they will perish without hope. The Lord Jesus saw that clearly. He knew the uncertainty of life and the shortness of time: He would rejoice to have sinners hurry and not to delay, lest they put off the business of their soul till it is too late. He speaks as one who saw the devil drawing near to them daily, and the days of their life gradually ebbing away. He would have them be very careful that they would not wait too long: therefore He cries, "Make every effort." Those words "Make every effort," raises solemn thoughts in my mind. It is full of condemnation for thousands of baptized persons. It condemns the ways and practices of multitudes who profess and call themselves Christians. There are many who neither swear, nor murder, nor commit adultery, nor steal, nor lie; but one thing unhappily cannot be said of them: they cannot be said to be "making
every effort" to be saved. The "spirit of slumber" possesses their hearts in everything that concerns Christianity. They are very busy about the things of the world: they rise early, and go to bed late; they work; they labor; they are busy; they are careful: but the one thing they need to accomplish they never do—they never "make every effort," towards the things of God. 1. What will I say of those who are irregular about public worship on Sundays? There are thousands who answer this description. Sometimes, if they feel disposed, they go to some church, and attend a religious service; at other times they stay at home and read the paper, or idle about, or look over their accounts, or seek some amusement. "Is this making every effort?" I speak to men of common sense. Let them judge what I say. 2. What will I say of those who come regularly to a place of worship, but come entirely as a matter of form? There are many in every part of our country in this condition. Their fathers taught them to come; their custom has always been to come: it would not be respectable to stay away. But they care nothing for the worship of God when they do come. Whether they hear law or Gospel, truth or error, it is all the same to them. They remember nothing afterwards. They take off their form of religion with their Sunday clothes, and return to the world. And "is this making every effort?" I speak to men of common sense. Let them judge what I say. 3. What will I say of those who seldom or never read the Bible? There are thousands of persons, I fear, who answer this description. They know the Book by name; they know it is commonly regarded as the only Book which teaches us how to live and how to die: but
they can never find time for reading it, Newspapers, reviews, novels, romances, they can read, but not the Bible. And "is this making every effort?" to enter in? I speak to men of common sense. Let them judge what I say. 4. What will I say of those who never pray? There are multitudes, I firmly believe, in this condition. Without God they rise in the morning, and without God they lie down at night. They ask for nothing; they confess nothing; they return thanks for nothing, they seek nothing. They are all dying creatures, and yet they are not even on speaking terms with their Maker and their Judge! And "is this making every effort?" I speak to men of common sense. Let them judge what I say It is a solemn thing to be a minister of the Gospel. It is a painful thing to look on, and notice the ways of mankind in spiritual matters. We hold in our hands that great law Book of God, which declares that without repentance, and conversion, and faith in Christ, and holiness, no man living can be saved. In discharge of our office we urge men to repent, believe, and be saved; but, to our grief, how frequently we have to lament that our labor seems all in vain. Men attend our churches, and listen, and approve, but do not "make every effort" to be saved. We show the sinfulness of sin; we unfold the loveliness of Christ; we expose the vanity of the world; we set forth the happiness of Christ's service; we offer the living water to the wearied and heavy laden sons of toil: but, to our dismay, how often we seem to speak to the winds. Our words are patiently heard on Sundays; our arguments are not refuted: but we see plainly in the week that men are not "making every effort" to be saved. There comes the devil on Monday morning, and offers his countless snares; there comes the world, and holds out its illusive prizes: our hearers follow them greedily. They work hard for this world's goods; they toil at Satan's bidding: but the one thing they need to do they won't— they will not "make every effort" at all.
I am not writing from hear-say. I speak what I have seen. I write down the result of thirty-seven years' experience in the ministry. I have learned lessons about human nature during that period which I never knew before. I have seen how true are our Lord's words about the narrow road. I have discovered how few there are that "make every effort" to be saved. Seriousness about fleeting matters is common enough. Striving to be rich and prosperous in this world is not rare at all. Pains about money, and business, and politics—pains about trade, and science, and fine arts, and amusements—pains about rent, and wages, and labor, and land—pains about such matters I see in abundance both in the city and the country. But I see few who take pains about their souls. I see few anywhere who "make every effort" to enter in through the narrow door. I am not surprised at all this. I read in the Bible that it is only what I am to expect. The parable of the great supper is an exact picture of things that I have seen with my own eyes ever since I became a minister (Luke 14:16). I find, as my Lord and Saviour tells me, that "men make excuse." One has his piece of land to see; another has his oxen to prove; a third has his family hindrances. But all this does not prevent my feeling deeply grieved for the souls of men. I grieve to think that they should have eternal life so close to them, and yet be lost because they will not "make every effort" to enter in and be saved. I do not know in what state of soul many readers of this paper may be. But I warn you to take heed that you do not perish forever because you did not "make every effort." Do not suppose that it needs some great scarlet sin to bring you to the pit of destruction. You have only to sit still and do nothing, and you will find yourself eventually in the pit of Hell. Yes! Satan does not ask you to walk in the steps of Cain, and Pharaoh, and Ahab, and Belshazzar, and Judas Iscariot. There is another road to Hell that is guaranteed to get you there—the road of spiritual sluggishness, spiritual laziness, and
spiritual sloth. Satan has no objection to you being known as a respectable member of the Christian Church. He will let you give your offerings; he will allow you to sit comfortably in church every Sunday that you live. He knows full well, that so long as you do not "make every effort," you must come at last to the place where the destroying maggot never dies, and the fire that is never quenched. Be careful that you do not come to this end. I repeat it, "you have only to do nothing, and you will be lost." If you have been taught to "make every effort" for your soul's wellbeing, I beg you never to suppose you can go too far. Never give way to the idea that you are too concerned about your spiritual condition, and that there is no need for so much carefulness. Settle it rather in your mind that "in all labor there is profit," and that no labor is so profitable as that bestowed on the soul. It is a maxim among good farmers that the more they do for the land the more the land does for them. I am sure it should be a maxim among Christians that the more they do for their Christianity the more their Christianity will do for them. Watch out for the slightest inclination to be careless about such things as reading the Bible, going to church, praying, and the taking of the Lord's Supper. Beware of shortening your prayers, Bible reading, your private communion with God. Be careful that you do not give way to a thoughtless, lazy manner of using weekly services of the Church. Fight against any rising disposition to be sleepy, critical, and fault-finding, while you listen to the preaching of the Gospel. Whatever you do for God, do it with all your heart, mind and strength. In other things be moderate, and dread running into extremes. In matters of the soul fear moderation just as you would fear the plague. Don't care what men may think of you. Let it be enough for you that your Master says, "make every effort." 3. The last thing I wish to consider in this paper is the "dreadful prediction which the Lord Jesus delivers."
He says, "Many will try to enter and will not be able to." When will this be? At what period will the door of salvation be shut for ever? When will the "making of every effort" to enter in be of no use? These are serious questions. The door is now ready to open to the chief of sinners; but a day comes when it will open no more. The time foretold by our Lord is the time of His own second coming to judge the world. The patience of God will at last have an end. The throne of grace will at last be taken down, and the throne of judgment will be set up in its place. The fountain of living waters will finally be closed. The narrow door will at last be barred and bolted. The day of grace will be passed and over. The day of reckoning with a sin-laden world will finally begin. And then will be brought to pass the solemn prediction of the Lord Jesus "Many will try to enter in and will not be able to." All prophecies of Scripture that have been fulfilled up to this time, have been fulfilled to the very letter. They have seemed to many unlikely, improbable, impossible, up to the very time of their accomplishment; but not one word of them has ever failed. The promises of "good things" have come to pass, in spite of difficulties that seemed impossible: 1. Sarah had a son when she was well past the age for the bearing of children. 2. The children of Israel were brought out of Egypt and planted in the promised land. 3. The Jews were redeemed from the captivity of Babylon, after seventy years, and enabled once more to build the temple. 4. The Lord Jesus was born of a pure virgin, lived, ministered, was betrayed, and cut off, precisely as Scripture foretold.
The Word of God was promised in all these cases, that it should be. And so it was. The predictions of judgments on cities and nations have come to pass, though at the time they were first spoken they seemed incredible. Edom is a wilderness; Tyre is a rock for drying nets; Nineveh, that "greater than great city," is laid waste, and become a desolation; Babylon is a dry land and a wilderness—her extensive walls are utterly broken down. In all these cases the Word of God foretold that it should be so. And so it was. The prediction of the Lord Jesus Christ which I press on your attention this day, will be fulfilled in like manner. Not one word of it will fail when the time of its accomplishment is due. "Many will try to enter in and will not be able to." There is a time coming when seeking God will be useless. Oh, that men would remember that! Too many seem to believe that the hour will never arrive when they will seek and not find: but they are sadly mistaken. They will discover their mistake one day to their own confusion, except they repent. When Christ comes "many will try to enter in, and will 'not be able to.'" There is a time coming when many will be shut out from heaven forever. It will not be the lot of a few, but of a great multitude; it will not happen to one or two in this area, and one or two in another: it will be the miserable end of a immense crowd. "'Many' will try to enter in, and will not be able to." Knowledge will come to many too late. They will see at last the value of an immortal soul, and the happiness of having it saved. They will understand at last their own sinfulness and God's holiness, and the glorious fitness of the Gospel of Christ. They will comprehend at last why ministers seemed so anxious, and preached so long, and implored them so earnestly to be converted. But, to their grief, they will know all this "too late!"
Repentance will come to many too late. They will discover their own surpassing wickedness and be thoroughly ashamed of their past folly. They will be full of bitter regret and hopeless wailings, of keen convictions and of piercing sorrows. They will weep, and wail, and mourn, when they reflect on their sins. The remembrance of their lives will be grievous to them; the burden of their guilt will seem intolerable. But, to their grief, like Judas Iscariot, they will repent "too late!" Faith will come to many too late. They will no longer be able to deny that there is a God, and a devil, a heaven, and a hell. False religion, and skepticism, and unfaithfulness will be laid aside forever; scoffing, and joking, and free-thinking will cease. They will see with their own eyes and feel in their own bodies, that the things of which ministers spoke were not cleverly devised fables, but great real truths. They will find out to their cost that evangelical religion was not lip service, extravagance, fanaticism, and enthusiasm: they will discover that it was the one thing they needed, and that the lack of it will cause them to be lost forever. Like the devil, they will finally believe and tremble, but "too late!" A desire of salvation will come to many too late. They will long after forgiveness, and peace, and the favor of God, when they can no more be had. They will wish they might have one more Sunday over again, have one more offer of forgiveness, have one more call to prayer. But it will matter nothing what they think, or feel, or desire then: the day of grace will be over; the door of salvation will be bolted and barred. It will be "too late!" I often think what a change there will be one day in the price and estimation at which things are valued. I look around this world in which my lot is cast; I note the current price of everything this world contains; I look forward to the coming of Christ, and the great day of God. I think of the new order of things, which that day will bring in; I read the words of the Lord Jesus, when He describes the master of the house rising up and shutting the door; and as I read, I say to
myself, "There will be a great change soon." What are the "dear things" now? Gold, silver, precious stones, bank notes, mines, ships, lands, houses, horses, cars, furniture, food, drink, clothes, and the like. These are the things that are thought valuable; these are the things that command a ready market; these are the things which you can never get below a certain price. He that has a lot of these things is counted a wealthy man. Such is the world! And what are the "cheap things" now? The knowledge of God, the free salvation of the Gospel, the favor of Christ, the grace of the Holy Spirit, the privilege of being God's son, the title to eternal life, the right to the tree of life, the promise of a room in the Father's House in heaven, the promises of an incorruptible inheritance, the offer of a crown of glory that does not fade away. These are the things that no man hardly cares for. They are offered to the sons of men without money and without price: they may be had for nothing—freely and generously. Whosoever will may take his share. But, sadly, there is no demand for these things! They go begging. They are scarcely looked at. They are offered in vain. Such is the world! But a day is coming upon us all when the value of everything will be altered. A day is coming when banknotes will be as useless as rags, and gold will be as worthless as the dust of the earth. A day is coming when thousands will care nothing for the things for which they once lived, and will desire nothing so much as the things which they once despised. The mansions and palaces will be forgotten in the desire of a "house not made with hands." The favor of the rich and great will be remembered no more, in the longing for the favor of the King of kings. The silks, and satins, and velvets, and laces, will be lost sight of in the anxious need of the robe of Christ's righteousness. All will be altered, all will be changed in the great day of the Lord's return. "Many will try to enter in and will not be able to"
It was a weighty saying of some wise man, that "hell is truth known too late." I fear that thousands of those who profess to be Christians in this day will find this out by experience. They will discover the value of their souls when it is too late to obtain mercy, and see the beauty of the Gospel when they can derive no benefit from it. Oh, that men would be wise early in life! I often think there are few passages of Scripture more awful than that in the first chapter of Proverbs, But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you— When calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. Then they will call to me but I will not answer; they will look for me but will not find me. Since they hated knowledge and did not choose to fear the LORD, Since they would not accept my advice and spurned my rebuke, They will eat the fruit of their ways and be filled with the fruit of their schemes. (Proverbs 1:24-31) Some reader of this paper may be one of those who neither like the faith nor practice which the Gospel of Christ requires. You think that we are extreme when we implore you to repent and be converted. You think we ask too much when we urge you to come out from the world, and take up the cross, and follow Christ. But take notice that you will one day confess that we were right. Sooner or later, in this world or the next, you will acknowledge that you were wrong. Yes! It is a sad consideration for the faithful minister of the Gospel, that all
who hear him will one day acknowledge that his counsel was good. Mocked, despised, scorned, neglected as his testimony may be on earth, a day is coming which will prove that truth was on his side. The rich man who hears us and yet makes a god of this world—the tradesman who hears us and yet makes his ledger his Bible—the farmer who hears us and yet remains cold as the clay on his land— the worker who hears us and feels no more for his soul than a stone— all, all will in time acknowledge before the world that they were wrong. All will in time earnestly desire that very mercy which we now set before them in vain. "They will try to enter in, and will not be able to." Some reader of this paper may be one of those who love the Lord Jesus Christ in sincerity. Such an one may well take comfort when he looks forward. You often suffer persecution now for Christianity's sake. You have to bear hard words and unkind insinuations. Your motives are often misrepresented, and your conduct slandered. The reproach of the cross has not ceased. But you may take courage when you look forward and think of the Lord's second coming. That day will make amends for all. You will see those who now laugh at you because you read the Bible, and pray, and love Christ, in a very different state of mind. They will come to you as the foolish virgins came to the wise, saying, "Give us some of your oil; our lamps are going out" (Matthew 25:8). You will see those who now hate you and call you fools because, like Caleb and Joshua, you bring up a good report of Christ's service. Some day they will say, "Oh, that we had taken part with you! You have been the truly wise, and we the foolish." Then do not fear the reproach of men. Confess Christ boldly before the world. Show your colors, and do not be ashamed of your Master. Time is short: eternity rushes on. The cross is only for a short time: the crown is forever. "Many will try to enter in, and will not be able to." And now let me offer to everyone who reads this paper a few parting words, in order to apply the whole subject to his soul. You have heard
the words of the Lord Jesus unfolded and expounded. You have seen the picture of the way of salvation: it is a narrow door—You have heard the command of the King: "Make every effort to enter in"—You have been told of His solemn warning: "Many will try to enter in, and will not be able to"—Bear with me a little longer while I try to impress the whole matter on your conscience. I still have something to say on God's behalf. (1) For one thing, I will ask you a simple question. "Have you entered in through the narrow door or not? Old or young, rich or poor, religious or atheist, I repeat my question, "Have you entered in through the narrow door? I do not ask whether you have heard of it, and believe there is a door. I do not ask whether you have looked at it, and admired it, and hope one day to go through. I ask whether you have gone up to it, knocked on it, been admitted, and "are now inside?" If you are not inside, what good have you got from your religion? You are not pardoned and forgiven. You are not reconciled to God. You are not born again, sanctified, and suitable for heaven. If you die as you are, you will live in the same place of torment as the devil will— forever, and your soul will be eternally miserable. Oh, think, think what a state this is to live in! Think, think above all things, what a state this is to die in! Your life is but a vapor. A few more years at most and you are gone: your place in the world will soon be filled up; your house will be occupied by another. The sun will go on shining; the grass and daises will soon grow thick over your grave; your body will be food for worms, and your soul will be lost for all of eternity. And all this time there stands open before you a door of salvation. God invites you. Jesus Christ offers to save you. All things are ready for your deliverance. Only one thing is lacking, and that is that you should be willing to be saved. Oh think of these things, and be wise!
(2) For another thing, I will give plain advice to all who are not yet inside the narrow door. That advice is simply this: "to enter in without a day's delay." Tell me, if you can, of anyone who ever reached heaven except through "the narrow door." I know of none. From Abel, the first who died, down to the end of the list of Bible names, I see none saved by any way but faith in Christ. Tell me, if you can, of anyone who ever entered through the narrow door without "making every effort." I know of none except those who die in infancy. He that would win heaven must be content to fight for it. Tell me, if you can, of anyone who ever strove earnestly to enter, and failed to succeed. I know of none. I believe that however weak and ignorant men may be, they never seek life heartily and conscientiously, at the right door, and are left without an answer of peace. Tell me, if you can, of anyone who ever entered through the narrow door, and was sorry afterwards. I know of none. I believe the footsteps on the threshold of the door are all one way. All have found it a good thing to serve Christ, and have never regretted taking up His cross. If these things are true, seek Christ without delay, and enter through the door of life while you can! Make a beginning this very day. Go to that merciful and mighty Saviour in prayer, and pour out your heart before Him. Confess to Him your guilt and wickedness and sin. Open your heart freely to Him: keep nothing back. Tell Him that you put yourself and all your soul's affairs wholly on His hands, and ask Him to save you according to His promise, and put His Holy Spirit within you.
There is everything "to encourage you to do this." Thousands as bad as you have applied to Christ in this way, and not one of them has been sent away and refused. They have found a peace of conscience they never knew before, and have gone on their way rejoicing. They have found strength for all the trials of life, and none of them have been allowed to perish in the wilderness. Why shouldn't you also seek Christ? There is everything to encourage you to do what I tell you "at once." I know no reason why your repentance and conversion should not be as immediate as that of others before you. The Samaritan woman came to the well an ignorant sinner, and returned to her home a new creature. The Philippian jailer turned from darkness to light, and became a professed disciple of Christ in a single day. And why shouldn't others do the same? Why shouldn't you give up your sins, and trust in Christ this very day? I know that the advice I have given you is good. The grand question is, Will you take it? (3) The last thing I have to say will be a request to all who have really entered through the narrow door. That request is, that you will tell others of the blessings which you have found I want all converted people to be missionaries. I do not want them all to go out to foreign lands, and preach to the heathen; but I do want all to be of a missionary spirit, and to make every effort to do good at home. I want them to testify to all around them that the narrow door is the way to happiness, and to persuade them to enter through it. When Andrew was converted he found his brother Peter, and said to him, "'We have found the Messiah' (that is, the Christ). And he brought him to Jesus" (John 1:41-42). When Philippians was converted he found Nathaniel, and said to him, "'We have found the one Moses wrote about in the Law, and about whom the prophets also wrote, Jesus of Nazareth, the son of Joseph.' 'Nazareth! Can
anything good come from there?' Nathaniel asked. 'Come and see,' said Philip" (John 1:45-46). When the Samaritan woman was converted, "Leaving her water jar, the woman went back to the town and said to the people, 'Come, see a man who told me everything I ever did. Could this be the Christ?'" (John 4:28-29). When Saul the Pharisee was converted, "At once he began to preach in the synagogues that Jesus is the Son of God" (Acts 9:20). I long to see this kind of spirit among Christians in the present day. I long to see more zeal to commend the narrow door to all who are yet outside, and more desire to persuade them to enter through and be saved. Happy indeed is that Church whose members not only desire to reach heaven themselves, but desire also to take others with them! The great door of salvation is still ready to open, but the hour draws near when it will be closed forever. Let us work while it is called today, for "night is coming, when no one can work" (John 9:4). Let us tell our relatives and friends, that we have accepted the way of life and found it pleasant, that we have tasted the bread of life and found it good. I have heard it calculated that if every believer in the world were to bring one soul to Christ each year, the whole human race would be converted in less than twenty years. I make no comment on such a calculation. Whether such a thing might be or not, one thing is sure: that thing is, that many more "souls might probably be converted to God, if Christians were more zealous to do good." This, at least, we may remember, that God does "not want anyone to perish, but everyone to come to repentance" (2 Peter 3:9). He that endeavours to show his neighbor the narrow door is doing a work which God approves. He is doing a work which angels regard with interest, and with which the building of a pyramid will not compare in importance. What does the Scripture say? "Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins" (James 5:20).
Let us all awaken to a deeper sense of our responsibility in this matter. Let us look around the circle of those among whom we live, and consider their state before God. Are there not many of them yet outside the door, unforgiven, unsanctified, and not prepared to die? Let us watch for opportunities of speaking to them. Let us tell them of the narrow door, and entreat them to "make every effort to enter in." Who can tell what "a word spoken at the right time" may do? Who can tell what it may do when spoken in faith and prayer? It maybe the turning point in some man's history. It may be the beginning of thought, prayer, and eternal life. Oh, for more love and boldness among believers! Think what a blessing to be allowed to speak one converting word! I do not know what the feelings of my readers may be on this subject. My heart's desire and prayer is that you may daily remember Christ's solemn words, "Many, I tell you, will try to enter and will not be able to." Keep these words in mind.
Authentic Religion
"Rejected silver" (Jeremiah 6:30)
"Nothing but leaves" (Mark 11:13)
"Let us not love with words or tongue but with actions and in truth" (1 John 3:18).
"You have a reputation of being alive, but you are dead" (Revelation 3:1)
If we profess to have any religion at all, let us be careful that it is authentic. I say it emphatically, and I repeat the saying: Let us be
careful that our religion is authentic. What do I mean when I use the word "authentic." I mean that which is genuine, and sincere, and honest, and thorough. I mean that which is not inferior, and hollow, and formal, and false, and counterfeit, and sham, and nominal. "Authentic" religion is not mere show, and pretense, and skin-deep feeling, and temporary profession, and works only on the outside. It is something inward, solid, substantial, intrinsic, living, lasting. We know the difference between counterfeit and authentic money—between solid gold and tinsel—between plated metal and silver—between authentic stone and plaster imitation. Let us think of these things as we consider the subject of this paper. What is the character of our religion? Is it authentic? It may be weak, and feeble, and mingled with many defects. That is not the point before us today. Is our religion authentic? Is it true? The times in which we live demand attention to this subject. A want of authenticity is a striking feature of a vast amount of religion in the present day. Poets have sometimes told us that the world has passed through four different states or conditions. We have had a golden age, and a silver age, a brass age, and an iron age. How far this is true, I do not stop to inquire. But I fear there is little doubt as to the character of the age in which we live. It is universally an age of cheap metal and alloy. If we measure the religion of the age by its apparent quantity, there is much of it. But if we measure it by its quality, there is indeed very little. On every side we want MORE AUTHENTICITY. I ask your attention, while I try to bring home to men's consciences the question of this paper. There are two things which I propose to do: 1. In the first place, I will show the "importance of authenticity in religion." 2. In the second place, I will supply "some tests by which we may
prove whether our own religion is authentic." Does any reader of this paper have any desire to go to heaven when he dies? Do you wish to have a religion which will comfort you in life, give you good hope in death, and survive the judgment of God at the last day? Then, do not turn away from the subject before you. Sit down, and consider calmly, whether your Christianity is authentic and true, or counterfeit and hollow. I. I have to show "the importance of authenticity in religion." The point is one which, at first sight, may seem to require very few remarks to establish it. All men, I am told, are fully convinced of the importance of authenticity. But is this true? Can it indeed be said that authenticity is rightly judged among Christians? I deny it entirely. The greater part of people who profess to admire authenticity, seem to think that everyone possesses it! "They tell us that all have got good hearts," and that all are sincere and true for the most part, though they may make mistakes. They call us unchristian, and harsh, and censorious, if we doubt anybody's goodness of heart. In short, they destroy the value of authenticity by regarding it as a thing, which almost everyone has. This widespread delusion is precisely one of the causes why I take up this subject. I want men to understand that "authenticity" is a far more rare and uncommon thing than is commonly supposed. I want men to see that "unreality" is one of the great dangers of which Christians ought to beware. What does the Scripture say? This is the only judge that can try the subject. Let us turn to our Bibles, and examine them fairly, and then deny, if we can, the importance of authenticity in religion, and the danger of not being authentic. (1) Let us look then, for one thing, at the parables spoken by our Lord
Jesus Christ. Observe how many of them are intended to put in strong contrast the true believer and the mere nominal disciple (in name only). The parables of the sower, of the weeds, of the net, of the two sons, of the wedding garment, of the ten virgins, of the talents, of the great banquet, of the ten minas, of the two builders, all have one great point in common. They all bring out in striking colors the difference between authenticity and unreality in religion. They all show the uselessness and danger of any Christianity which is not authentic, thorough, and true. (2) Let us look, for another thing, at the language of our Lord Jesus Christ about the scribes and the Pharisees. Eight times in one chapter we find Him denouncing them as "hypocrites," in words of almost fearful severity— "You snakes! You brood of vipers! How will you escape being condemned to hell?" (Matthew 23:33). What can we learn from these tremendously strong expressions? How is it that our gracious and merciful Saviour used such cutting words about people who at any rate were more moral and decent than the tax collectors and prostitutes? It is meant to teach us the exceeding detestableness of false profession and mere outward religion in God's sight. Open wickedness and willful submission to fleshly lusts are no doubt ruinous sins, if not given up. But there seems nothing which is so displeasing to Christ as hypocrisy and unreality. (3) Let us also look at the startling fact, that there is hardly a grace in the character of a true Christian of which you will not find a counterfeit described in the Word of God. There is not a feature in a believer's countenance of which there is not an imitation. Give me your attention, and I will show you this in a few examples. Is there not a false "repentance?" Without a doubt there is. Saul and Ahab, and Herod, and Judas Iscariot had many feelings of sorrow about sin. But they never really repented unto salvation. Is there not a false "faith?" Without a doubt there is. It is written of Simon Magus, at Samaria, that he "believed," and yet his heart was
not right in the sight of God. It is even written of the devils that they "believe and shudder" (Acts 8:13; James 2:19). Is there not a false "holiness." Without a doubt there is. Joash, king of Judah, appeared to everyone very holy and good, so long as Jehoiada the priest lived. But as soon as he died the religion of Joash died at the same time (2 Chronicles 24:2). Judas Iscariot's outward life was as correct as that of any of the apostles up to the time that he betrayed his Master. There was nothing suspicious about him. Yet in reality he was "a thief" and a traitor (John 12:6). Is there not a false "love and kindness?" Without a doubt there is. The is a love which consists in words and tender expressions, and a great show of affection, and calling other people "dear brethren," while the heart does not love at all. It is not for nothing that John says, "Let us not love with words or tongue but with actions and in truth." It was not without cause that Paul said: "Love must be sincere." (1 John 3:18; Romans 12:19). Is there not a false "humility?" Without a doubt there is. There is a pretended meekness of demeanor, which often covers over a very proud heart. Paul warns us against a "forced humility," and speaks of "having an appearance of wisdom, with their self-imposed worship, their false humility" (Colossians 2:18, 23). Is there not a false "praying?" Without a doubt there is. Our Lord denounces it as one of the special sins of the Pharisees—that for a "show make lengthy prayers" (Matthew 23:14). He does not charge them with not praying, or with praying short prayers. Their sin lay in this, that their prayers were not authentic. Is there not a false "worship?" Without a doubt there is. Our Lord said of the Jews: "These people honour me with their lips, but their hearts are far from me" (Matthew 15:8). They had plenty of formal
services in their temples and their synagogues. But the fatal defect about them was want of authenticity and heart. Is there not a lot of false "talking" about religion? Without a doubt there is. Ezekiel describes some professing Jews who talked and spoke like God's people "but their hearts are greedy for unjust gain" (Ezekiel 33:31). Paul tells us that we may "speak in the tongues of men and of angels," and yet be no better than a resounding gong or a clanging cymbal. (1 Corinthians 13:1). What shall we say about these things? To say the least they ought to set us thinking. To my own mind they seem to lead to only one conclusion. They show clearly the immense importance which Scripture attaches to authenticity in religion. They show clearly we need to be careful lest our Christianity turn out to be merely nominal, formal, unreal, and inferior. The subject is of deep importance in every age. There has never been a time, since the Church of Jesus Christ was founded, when there has not been a vast amount of trivial and mere nominal religion among professing Christians. I am sure it is the case in the present day. Wherever I turn my eyes I see abundant cause for the warning, "Beware of inferior religion. Be genuine. Be thorough. Be authentic. Be true." How much religion among some members of the Church consists of "nothing but churchmanship!" They belong to the Established Church. They are baptized in her baptistery, married in her sanctuary, preached to on Sundays by her ministers. But the great doctrines and truths preached from her pulpits have no place in their hearts, and no influence on their lives. They neither think, nor feel, nor care, nor know anything about them. And is the religion of these people authentic Christianity? It is nothing of the kind. It is a cheap imitation. It is not the Christianity of Peter, and James, and John, and Paul. It is "Churchianity," and no more.
How much religion among some Independents consists of "nothing but disagreement!" They pride themselves on having nothing to do with the formal denomination church. They rejoice in having no ritual, no forms, no bishops. They glory in the exercise of their private judgment, and the absence of everything ceremonial in their public worship. But all this time they have neither grace, nor faith, nor repentance, nor holiness, nor spirituality of conduct or conversation. The experimental and practical piety of the old Separatist is a thing of which they are utterly destitute. Their Christianity is as sapless and fruitless as a dead tree, and as dry and marrowless as an old bone. And is the Christianity of these people authentic? It is nothing of the kind. It is cheap imitation. It is not the Christianity of the Reformers of the past. It is "Nonconformity" and nothing more. How much Ritualistic religion is utterly false! You will sometimes see men boiling over with zeal about outward expressions of worship such as church music and order of service, while their hearts are manifestly in the world. Of the inward work of the Holy Spirit—of living faith in the Lord Jesus—of delight in the Bible and religious conversation—of separation from worldly silliness and entertainment—of zeal for the conversion of souls to Christ—of all these things they are profoundly ignorant. And is this kind of Christianity authentic? It is nothing of the kind. It is a mere name. How much Evangelical religion is completely make believe? You will sometimes see men professing great affection for the pure "Gospel," while they are, practically speaking, inflicting on it the greatest injury. They will talk loudly of soundness in the faith, and have a keen nose for heresy. They will run eagerly after popular preachers, and applaud evangelical speakers at public meetings. They are familiar with all the phrases of evangelical religion, and can converse fluently about its leading doctrines. To see their faces at public meetings, or in church, you would think they were eminently godly. To hear them talk you would suppose their lives were tied up all kinds of religious activity. And yet these people in private will
sometimes do things of which even some heathens would be ashamed. They are neither truthful, nor sincere, nor honest, nor just, nor good-tempered, nor unselfish, nor merciful, nor humble, nor kind! And is such Christianity as this authentic? It is not. It is a worthless fake, a wretched cheat and farce. How much Revivalist religion in the present day is utterly false! You will find a crowd of false believers bringing discredit on the work of God wherever the Holy Spirit is poured out. How many people today will profess to be suddenly convinced of sin, to find peace in Jesus— to be overwhelmed with joys and ecstasies of soul—while in authenticity of religion they have no grace at all. Like the "rocky-soil" hearers, they endure but for a short time. "In the time of testing they fall away" (Luke 8:13). As soon as the first excitement has passed, they return to their old ways, and resume their former sins. Their religion is like Jonah's gourd, which came up in a night and perished in a night. They have neither root nor vitality. They only injure God's cause and give occasion to God's enemies to blaspheme. And is Christianity like this authentic? It is nothing of the kind. It is a cheap imitation from the devil's mint, and is worthless in God's sight. I write these things with sorrow. I have no desire to bring any section of the Church of Christ into contempt. I have no wish to cast any slur on any movement which begins with the Spirit of God. But the times demand very plain speaking about some points in the prevailing Christianity of our day. And one point, I am quite sure demands attention, is the abounding lack of authenticity which is to be seen on every side. No reader, at any rate, can deny that the subject of the paper before him is of vast importance. 2. I pass on now to the second thing which I propose to do. "I will supply some tests by which we may try the reality of our religion."
In approaching this part of my subject, I ask every reader of this paper to deal fairly, honestly, and reasonably with his soul. Dismiss from your mind the common idea—that of course all is right if you go to church. Cast away such vain notions forever. You must look further, higher, and deeper than this, if you would find out the truth. Listen to me, and I will give you a few hints. Believe me, it is no light matter. It is your life. (1) If you want to know whether your religion is authentic, try it by "the place it occupies" in your inner man. It is not enough that it is in your "head." You may know the truth, and assent to the truth, and believe the truth, and yet be wrong in God's sight. It is not enough that it is on your "lips." You may say "Amen" to public prayer in church, and yet have nothing more than an outward religion. It is not enough that it is in your "feelings." You may weep under preaching one day, and be lifted to the third heaven by joyous excitement another day, and yet be dead to God. Your religion, if it is authentic, and given by the Holy Spirit, must be in your heart. It must hold the reins. It must sway the affections. It must lead the will. It must direct the tastes. It must influence the choices and decisions. It must fill the deepest, lowest, inmost seat in your soul. Is this your religion? If not, you may have good reason to doubt whether it is "authentic" and true. (Acts 8:21; Romans 10:10) (2) If you want to know whether your religion is authentic, try it by the "feelings towards sin" which it produces The Christianity which is from the Holy Spirit will always have a very deep view of the sinfulness of sin. It will not merely regard sin as a blemish and misfortune, which makes men and women objects of pity, and compassion. It will see in sin the abominable thing which God hates, the thing which makes man guilty and lost in his Maker's sight, the thing which deserves God's wrath and condemnation. It will look on sin as the cause of all sorrow and unhappiness, of strife and wars, of quarrels and contentions, of sickness and death—the
curse which cursed God's beautiful creation, the cursed thing which makes the whole earth groan and struggle in pain. Above all, it will see in sin the thing which will ruin us eternally, unless we can find a ransom,—lead us captive, except we can get its chains broken,—and destroy our happiness, both here and hereafter, except we fight against it, even unto death. Is this your religion? Are these your feelings about sin? If not, you should doubt whether your religion is "authentic." (3) If you want to know whether your religion is authentic, try it by the "feelings toward Christ" which it produces Nominal religion may believe that such a person as Christ existed, and was a great helper to mankind. It may show Him some external respect, attend the celebration of the Lord's Supper, and bow the head at His name. But it will go no further. Authentic religion will make a man glory in Christ, as the Redeemer, the Deliverer, the Priest, the Friend, without whom he would have no hope at all. It will produce confidence in Him, love towards Him delight in Him, comfort in Him, as the mediator, the food, the light, the life, the peace of the soul. Is this your religion? Do you know anything of feelings like these toward Jesus Christ? If not, you have every reason to doubt whether your religion is "authentic." (4) If you want to know whether your religion is authentic, try it by "the fruit it bears in your heart and life." The Christianity which is from above will always be known by its fruits. It will produce in the man who has it repentance, faith, hope, love, humility, spirituality, kindness, self-denial, unselfishness, forgiving spirit, moderation, truthfulness, hospitality, and patience. The degree in which these various graces appear may vary in different believers. The germ and seeds of them will be found in all who are the children of God. By their fruits they will be known. Is this your religion? If not, you should doubt whether it is "authentic."
(5) If you want to know whether your religion is authentic, try it by "your feelings and habits about means of grace." Prove it by the Sunday. Is that day a time of fatigue and pressure, or a delight and refreshment, and a sweet anticipation of the rest to come in heaven? Prove it by the public means of grace. What are your feelings about public prayer and public praise, about the public preaching of God's Word, and the administration of the Lord's Supper? Are they things to which you give a cold assent, and tolerate them as proper and correct? Or, are they things in which you take pleasure, and without which you could not be happy? Prove it, finally, by your feelings about private means of grace. Do you find it essential to your comfort to read the Bible regularly in private, and to speak to God in prayer? Or, do you find these practices boring, and either slight them, or neglect them altogether? These questions deserve your attention. If means of grace, whether public or private, are not as necessary to your soul as food and drink are to your body, you may well doubt whether your religion is "authentic." I press on the attention of all my readers the five points which I have just named. There is nothing like coming to particulars about these matters. If you want to know whether your religion is "authentic," genuine, and true, measure it by the five particulars which I have now named. Measure it fairly: test it honestly. If your heart is right in the sight of God, you have no cause to flinch from examination. If it is wrong, the sooner you find it out the better. And now I have done what I proposed to do. I have shown from Scripture the unspeakable importance of authenticity in religion, and the danger in which many stand of being lost forever, for want of it. I have given five plain tests, by which a man may find out whether his Christianity is authentic. I will conclude all by a direct application of the whole subject to the souls of all who read this paper. I will draw my bow and trust that God will bring an arrow home to the hearts and consciences of many.
(1) My first word of application will be "a question." Is your own religion authentic or false? genuine or fake? I do not ask what you think about others. Perhaps you may see many hypocrites around you. You may be able to point to many who have no "authenticity" at all. This is not the question. You may be right in your opinion about others. But I want to know about yourself. Is your own Christianity authentic and true? or nominal and counterfeit? If you love life, do not turn away from the question which is now before you. The time must come when the whole truth will be known. The judgment day will reveal every man's religion, of what sort it is. The parable of the wedding-clothes will receive an awful fulfillment. Surely it is a thousand times better to find out "now" your condition, and to repent, than to find it out too late in the next world, when there will be no opportunity for repentance. If you have common sense, reason, and judgment, consider what I say. Sit down quietly this day, and examine yourself. Find out the authentic character of your religion. With the Bible in your hand, and honesty in your heart, the thing may be known. Then resolve to find out. (2) My second word of application will be a "warning." I address it to all who know, in their own consciences, that their religion is not authentic. I ask them to remember the greatness of their danger, and their exceeding guilt in the sight of God. A false Christianity is especially offensive to that Great God with whom we have to deal. He is continually spoken of in Scripture as the God of Truth. Truth is absolutely one of His attributes. Can you doubt for a moment that He detests everything that is not genuine and true? Better, I firmly believe it is better to be found an ignorant heathen at the last day, than to be found with nothing better than a nominal religion. If your religion is of this sort, beware!
A false Christianity is sure to fail a man in the end. It will wear out; it will break down; it will leave its possessor like a wreck on a sandbank, high and dry and forsaken by the tide; it will supply no comfort in the hour when comfort is most needed—in the time of affliction, and on the bed of death. If you want a religion to be of any use to your soul, beware of false Christianity! If you want to avoid being comfortless in death, and hopeless in the judgment day, be genuine, be authentic, be true. (3) My third word of application will be "advice." I offer it to all who feel pricked in their conscience by the subject of this paper. I advise them to cease from all dawdling and playing with religion, and to become honest, wholehearted followers of the Lord Jesus Christ. Cry out without delay to the Lord Jesus, and ask Him to become your Saviour, your Physician, your Priest, and your Friend. Let not the thought of your unworthiness keep you away: do not let the remembrance of your sins prevent your petition. Never, never forget that Christ can cleanse you from any quantity of sins, if you only commit your soul to Him. But one thing He does ask of those who come to Him: He asks them to be authentic, honest, and true. Let authenticity be one great mark of your approach to Christ, and there is everything to give you hope. Your repentance may be feeble, but let it be authentic; your faith may be weak, but let it be authentic; your desires after holiness may be mingled with much weakness, but let them be authentic. Let there be nothing of coldness, of doubledealing, of dishonesty, of sham, of counterfeit, in your Christianity. Never be content to wear a cloak of religion. Be all that you profess. Though you may sin, be authentic. Though you may stumble, be true. Keep this principle continually before your eyes, and it will be well with your soul throughout your journey from grace to glory. (4) My last word of application will be "encouragement."
I address it to all who have courageously taken up the cross, and are honestly following Christ. I exhort them to persevere, and not to be moved by difficulties and opposition. You may often find few with you, and many against you. You may often hear cruel things said of you. You may often be told that you go too far, and that you are extreme. Don't listen to it. Turn a deaf ear to remarks of this kind. Press on. If there is anything which a man ought to do thoroughly, authentically, truly, honestly, and with all of his heart, it is the business of his soul. If there is any work which he ought never to slight, and do in a careless fashion, it is the great work of "working out his own salvation" (Philippians 2:12). Believer in Christ, remember this! Whatever you do in religion, do it well. Be authentic. Be thorough. Be honest. Be true. If there is anything in the world of which a man need not be ashamed, it is the service to Jesus Christ. Of sin, of worldliness, of flippancy, of frivolousness, of time-wasting, of pleasure-seeking, of bad temper, of pride, of making an idol of money, clothes, hunting, sports, card-playing, novel-reading, and the like—of all this a man should be ashamed. Living after this fashion he makes the angels sorrow, and the devils rejoice. But of living for his soul—caring for his soul—thinking of his soul—providing for his soul—making his soul's salvation the principal and chief thing in his daily life—of all this a man has no cause to be ashamed at all. Believer in Christ, remember this! Remember it in your Bible-reading, and your private praying. Remember it on Sundays. Remember it in your worship of God. In all these things never be ashamed of being wholehearted, authentic, thorough, and true. The years of our life are fast passing away. Who knows but this year may be the last in his life? Who can tell but that he may be called this very year to meet his God? If you would be found ready, be an
authentic and true Christian. Do not be cheap imitation. The time is fast coming when nothing but authenticity will stand the fire. Authentic repentance towards God—authentic faith towards our Lord Jesus Christ—authentic holiness of heart and life—these, these are the things which will alone stand the judgment at the last day. It is a solemn saying of our Lord Jesus Christ, "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'" (Matthew 7:22-23)
A Call To Prayer
"Men ought always to pray." Luke 18:1
"I will that men pray everywhere." 1 Timothy 2:1
I have a question to offer you. It is contained in three words, DO YOU PRAY? The question is one that none but you can answer. Whether you attend public worship or not, your minister knows. Whether you have family prayers or not your relations know. But whether you pray in private or not, is a matter between yourself and God. I beseech you in all affections to attend to the subject I bring before you. Do not say that my question is too close. If your heart is right in the sight of God, there is nothing in it to make you afraid. Do not turn off my question by replying that you say your prayers. It is one thing to say your prayers and another to pray. Do not tell me that my question is necessary. Listen to me for a few minutes, and I will show you good reason for asking it.
1. I Ask Whether You Pray, Because Prayer Is Absolutely Needful To A Person's Salvation I say, absolutely needful, and I say so advisedly. I am not speaking now of infants or idiots. I am not setting the state of the heathen. I know where little is given, there little will be required. I speak especially of those who call themselves Christians, in a land like our own. And of such I say, no man or woman can expect to be saved who does not pray. I hold to salvation by grace as strongly as anyone. I would gladly offer a free and full pardon to the greatest sinner that ever lived. I would not hesitate to stand by their dying bed, and say, "Believe on the Lord Jesus Christ even now, and you shall be saved." But that a person can have salvation without asking for it, I cannot see in the Bible. That a person will receive pardon of their sins, who will not so much as lift up their heart inwardly, and say, "Lord Jesus, give it to me," this I cannot find. I can find that nobody will be saved by their prayers, but I cannot find that without prayer anybody will be saved. It is not absolutely needful to salvation that a person should read the Bible. A person may have no learning, or be blind, and yet have Christ in their heart. It is not absolutely needful that a person should hear public preaching of the gospel. They may live where the gospel is not preached, or they may be bedridden, or deaf. But the same thing cannot be said about prayer. It is absolutely needful to salvation that a person should pray. There is no royal road either to health or learning. Prime ministers and kings, poor men and peasants, all alike attend to the needs of their own bodies and their own minds. No person can eat, drink, or sleep, by proxy. No person can get the alphabet learned for them by another. All these are things which everybody must do for themselves, or they will not be done at all. Just as it is with the mind and body, so it is with the soul. There are
certain things absolutely needful to the soul's health and well-being. Each must attend to these things for themselves. Each must repent for them self. Each must apply to Christ for them self. And for them self each must speak to God and pray. You must do it for yourself, for by nobody else it can be done. To be prayerless is to be without God, without Christ, without grace, without hope, and without heaven. It is to be in the road to hell. Now can you wonder that I ask the question, DO YOU PRAY? 2. I Ask Again Whether You Pray, Because A Habit Of Prayer Is One Of The Surest Marks Of A True Christian All the children of God on earth are alike in this respect. From the moment there is any life and reality about their religion, they pray. Just as the first sign of the life of an infant when born into the world is the act of breathing, so the first act of men and women when they are born again is praying. This is one of the common marks of all the elect of God, "They cry unto him day and night." Luke 18:1. The Holy Spirit who makes them new creatures, works in them a feeling of adoption, and makes the cry, "Abba, Father." Romans 8:15. The Lord Jesus, when he quickens them, gives them a voice and a tongue, and says to them, "Be dumb no more." God has no dumb children. It is as much a part of their new nature to pray, as it is of a child to cry. They see their need of mercy and grace. They feel their emptiness and weakness. They cannot do otherwise than they do. They must pray. I have looked careful over the lives of God's saints in the Bible. I cannot find one whose history much is told us, from Genesis to Revelation, who was not a person of prayer. I find it mentioned as a characteristic of the godly, that "they call on the Father" that "they call upon the name of the Lord Jesus Christ." I find it recorded as a characteristic of the wicked, that "they call not upon the Lord." 1 Peter 1:17; 1 Corinthians 1:2; Psalm 14:4.
I have read the lives of many eminent Christians who have been on earth since the Bible days. Some of them, I see, were rich, and some poor. Some were learned, and some were unlearned. Some of them were Episcopalians, and some were Christians of other names. Some were Calvinists, and some were Arminians. Some have loved to use liturgy, and some to use none. But one thing, I see, they all had in common. They have all been people of prayer. I have studied reports of missionary societies in our own times. I see with joy that lost men and women are receiving the gospel in various parts of the globe. There are conversions in Africa, in New Zealand, in India, in China. The people converted are naturally unlike one another in every respect. But one striking thing I observe at all the missionary stations: the converted people always pray. I do not deny that a person may pray without heart and without sincerity. I do not for a moment pretend to say that the mere fact of a people' praying proves everything about their soul. As in every other part of religion, so also in this, there may be deception and hypocrisy. But this I do say, that not praying is a clear proof that a person is not yet a true Christian. They cannot really feel their sins. They cannot love God. They cannot feel themselves a debtor to Christ. They cannot long after holiness. They cannot desire heaven. They have yet to be born again. They have yet to be made a new creature. They may boast confidently of election, grace, faith, hope and knowledge, and deceive ignorant people. But you may rest assured it is all vain talk if they do not pray. And I say furthermore, that of all the evidences of the real work of the Spirit, a habit of hearty private prayer is one of the most satisfactory that can be named. A person may preach from false motives. A person may write books and, make fine speeches and seem diligent in good works, and yet be a Judas Iscariot. But a person seldom goes into their closet and pours out their soul before
God in secret, unless they are in earnest. The Lord himself has set his stamp on prayer as the best proof of conversion. When he sent Ananias to Saul in Damascus, he gave him no other evidence of his change of heart than this, "Behold he prays." Acts 9:11. I know that much may go on in a person's mind before they are brought to pray. They may have many convictions, desires, wishes, feelings, intentions, resolutions, hopes, and fears. But all these things are very uncertain evidences. They are to be found in ungodly people, and often come to nothing. In many a case they are not more lasting than the morning cloud, and dew that passes away. A real hearty prayer, moving from a broken and contrite spirit, is worth all these things put together. I know that the Holy Spirit, who calls sinners from their evil ways, does in many instances lead them by very slow degrees to acquaintance with Christ. But the eye of man can only judge by what it sees. I can not call anyone justified until they believe. I dare not say that anyone believes until they pray. I cannot understand a dumb faith. The first act of faith will be to speak to God. Faith is to the soul what life is to the body. Prayer is to faith what breath is to the body. How a person can live and not breathe is past my comprehension, and how a person can believe and not pray is past my comprehension too. Never be surprised if you hear ministers of the gospel dwelling much on the importance of prayer. This is the point they want to bring to you. They want to know that you pray. Your views of doctrine may be correct. Your love of Protestantism may be warm and unmistakable. But still this may be nothing more than head knowledge and party spirit. They want to know whether you are actually acquainted with the throne of grace, and whether you can speak to God as well as speak about God. 3. I Ask Whether You Pray, Because There Is No Duty In Religion So Neglected As Private Prayer
We live in days of abounding religious profession. There are more places of public worship than there ever was before. There are more people attending them than there ever was before. And yet in spite of all this public religion, I believe there is a vast neglect of private prayer. It is one of those private transcripts between God and our souls which no eye sees, and therefore one which people are tempted to pass over and leave undone. I believe that hundreds of thousands never utter a word of prayer at all. They eat. They drink. They sleep. They rise. They go forth to their work. They return to their homes. They breathe God's air. They travel on God's earth. They enjoy God's mercies. They have dying bodies. They have judgment and eternity before them. But they never speak to God. They live like the animals that perish. They behave like creatures without souls. They have not one word to say to Him in whose hand are their life and breath, and all things, and from whose mouth they must one day receive their everlasting sentence. How dreadful this seems; but if the secrets of people, were daily known, how common. I believe there are hundreds of thousands whose prayers are nothing but mere form, a set of words repeated by rote, without a thought about there meaning. Some say over a few hasty sentences picked up in the nursery when they were children. Some content themselves with repeating the Creed, forgetting that there is not a request in it. Some add the Lord's Prayer, but without the slightest desire that its solemn petitions may be granted. Many, even those who use good forms, mutter their prayers over after they have got to bed, or while they wash or dress in the morning. People may think what they please, but they may depend upon it that in the sight of God this is not praying. Words said without heart are as utterly useless to our souls as the drum beating of savages before their idols. Where there is no heart, there may be lip-work and tongue-work, but there is no prayer. Saul, I have no
doubt, said many a long prayer before the Lord met him on the way to Damascus. But it was not until his heart was broken that the Lord said. "He prays." Does this surprise you? Listen to me, and I will show you that I am not speaking as I do without reason. Do you think that my assertions are extravagant and unwarrantable? Give me your attention, and I will soon show you that I am only telling you the truth. Have you forgotten that it is not natural to anyone to pray? "The carnal mind is enmity against God." The desire of a person's heart is to get far away from God, and have nothing to do with him. Their feelings towards him are not but fear. Why then should a person pray when they have no real sense of sin, no real feeling of spiritual needs, no thorough belief in unseen things, no desire after holiness and heaven? Of all these things the vast majority of people knows and feels nothing. The multitudes walk in the broad way. I cannot forget this. Therefore I say boldly, I believe that few pray. Have you forgotten that it is not fashionable to pray? It is one of those things that many would be rather ashamed to admit. There are hundreds who would rather storm a breach, or lead a forlorn hope then confess publicly that they make a habit of prayer. There are thousands who, if obliged to sleep in the same room with a stranger, would lie down in bed without a prayer. To dress well, to go to theaters, to be thought clever and agreeable, all this is fashionable, but not to pray. I cannot forget this. I cannot think a habit is common which so many seem ashamed to admit. Thus I believe that few pray. Have you forgotten the lives that many live? Can we really believe that people are praying against sin night and day, when we see them plunging into it? Can we suppose they pray against the world, when they are entirely absorbed and taken up with its pursuits? Can we think they really ask God for grace to serve him, when they do not show the slightest interest to serve him at all? Oh, no, it is plain as
daylight that the great majority of people either ask nothing of God or do not mean what they say when they do ask, which is just the same thing. Praying and sinning will never live together in the same heart. Prayer will consume sin, or sin will choke prayer. I cannot forget this. I look at people's lives. I believe that few pray. Have you forgotten the deaths that many die? How many, when they draw near death, seem entirely strangers to God. Not only are they sadly ignorant of his gospel, but sadly lacking in the power of speaking to him. There is a terrible awkwardness and shyness in their endeavours to approach him. They seem to be taking up a fresh thing. They appear as if they want an introduction to God, and as if they have never talked with him before. I remember having heard of person who was anxious to have a minister to visit them in their last illness. They desired that he would pray for them. He asked her what he should pray for. They did not know, and could not tell. They were utterly unable to name anyone thing which they wished to ask God for their soul. All they seemed to want was the form of a minister's prayers. I can quite understand this. Death-beds are great revealers of secrets. I cannot forget what I have seen of sick and dying people. This also leads me to believe that few people pray. I cannot see your heart. I do not know your private history in spiritual things. But from what I see in the Bible and in the world I am certain I cannot ask you a more necessary question than that before you— DO YOU PRAY? 4. I Ask Whether You Pray, Because Prayer Is An Act Of Religion To Which There Is Great Encouragement There is everything on God's part to make prayer east if people will only attempt it. All things are ready on his side. Every objection is anticipated. Every difficulty is provided for, the crooked places are made straight and the rough places made smooth. There is no excuse left for the prayerless person.
There is a way by which any person, however sinful and unworthy, may draw near to God the Father. Jesus Christ has opened that way by the sacrifice he made for us upon the cross. The holiness and justice of God need not frighten sinners and keep them back. Only let them cry to God in the name of Jesus, and they shall find God upon the throne of grace, willing and ready to hear. The name of Jesus is a never-failing passport for our prayers. In that name a person may draw near to God with boldness, and ask with confidence. God has engaged to hear him. Think of this. Is this not an encouragement? There is an Advocate and Intercessor always waiting to present the prayers of those who come to God through him. That advocate is Jesus Christ. He mingles our prayers with the incense of his own almighty intercession. So mingled, they go up as a sweet savor before the throne of God. Poor as they are in themselves, they are mighty and powerful in the hand of our High Priest and Elder Brother. The bank-note without a signature at the bottom is nothing but a worthless piece of paper. The stroke of a pen confers on it all its value. The prayer of a poor child of Adam is a feeble thing in itself, but once endorsed by the hand of the Lord Jesus it avails much. There was an officer in the city of Rome who appointed to have his doors always open, in order to receive any Roman citizen who applied to him for help. Just so the ear of the Lord Jesus is ever open to the cry of all who need mercy and grace. It is his office to help them. Their prayer is his delight. Think of this. Is this not and encouragement? There is the Holy Spirit ever ready to help our infirmities in prayer. It is one part of his special office is to assist us in our endeavours to speak to God. We need not be cast down and distressed by the fear of not knowing what to say. The Spirit will give us words if we seek his aid. The prayers of the Lord's people are the inspiration of the Lord's Spirit, the work of the Holy Spirit who dwells within them as the Spirit of grace and supplication. Surely the Lord's people may well hope to be heard. It is not merely those who pray, but the Holy Spirit pleading in them. Think of this. Is not this an encouragement?
There are exceeding great and precious promises to those who pray. What did the Lord Jesus mean when he spoke such words as these: "Ask and it shall be given you; seek, and you shall find; knock, and the door shall be opened unto you: for everyone that asks, receives; and he that seeks, finds; and to him who knocks, it shall be opened." Matthew 7:7, 8. "All things whatever you shall ask in prayer believing, you shall receive." Matthew 12:22. "Whatever you shall ask in my name, that I will do, that the Father may be glorified in the Son. If you shall ask anything in my name I will do it." John 14:13, 14. What did the Lord mean when he spoke the parables of the friend at midnight and The importunate widow? Luke 11:5, 18:1. Think over these passages. If this is not an encouragement to pray, words have no meaning. There are wonderful examples in the Scripture of the power of prayer. Nothing seems to be too great, too hard, or too difficult for prayer to do. It has obtained things that seemed impossible and out of reach. It has won victories over fire, air earth, and water. Prayer opened up the Red Sea. Prayer brought water from the rock and bread from heaven. Prayer made the sun stand still. Prayer brought fire from the sky on Elijah's sacrifice. Prayer turned the counsel of Ahithophel into foolishness. Prayer overthrew the army of Sennacherib. Well might Mary Queen of Scots say, "I fear John Knox's prayers more than an army of ten thousand men." Prayer has healed the sick. Prayer has raised the dead. Prayer has procured the conversion of souls. "The child of many prayers," said and old Christian to Augustine's mother, "shall never perish." Prayer, pains, and faith can do anything. Nothing seems impossible when a person has the spirit of adoption. "Let me alone," is the remarkable saying of God to Moses when Moses was about to intercede for the children of Israel. Exodus 32:10. So long as Abraham asked mercy for Sodom, the Lord went on giving. He never ceased to give until Abraham ceased to pray. Think of this. Is this not an encouragement? What can a person need to lead them to take any step in religion,
than the things I have just told you about prayer? What more could be done to make the path to the mercy seat easy, and to remove all occasions of stumbling from the sinners way? Surely if the devils in hell had such a door set before them, they would leap for gladness and make the very pit ring with joy. But where will the person hide their head at the last who neglects such glorious encouragements? What can possibly be said for the person who, after all, dies without prayer? Surely I may fell anxious that you should not be that person. Surely I may well ask— DO YOU PRAY? 5. I Ask Whether You Pray, Because Diligence In Prayer Is The Secret Of Eminent Holiness Without controversy there is a vast difference among true Christians. There is an immense interval between the foremost and the hindermost in the army of God. They are all fighting the same good fight but how much more valiantly some fight than others. They are all doing the Lord's work but how much more some do than others. They are all light in the Lord; but how much more brightly some shine than others. They are all running the same race; but how much faster some get on than others. They all love the same Lord and Saviour; but how much more some love him than others. I ask any true Christian whether this is not the case. Are these things not so? There are some of the Lord's people who seem never able to get on from the time of their conversion. They are born again, but they remain babies all their lives. You hear from them the same old experience. You remark in them the same lack of spiritual appetite, the same lack of interest in anything beyond their own little circle, which you remarked ten years ago. They are pilgrims indeed, but pilgrims like the Gibeonites of old; their bread is always dry and moldy, their shoes always old, and their garments always rent and
torn. I say this with sorrow and grief; but I ask any real Christian, Is it not true? There are others of the Lord's people who seem to be always advancing. They grow like grass after rain; they increase like Israel in Egypt; they press on like Gideon, though sometimes faint, yet always pursuing. They are ever adding grace to grace, and faith to faith, and strength to strength. Every time you meet them their hearts seems larger, and their spiritual stature taller and stronger. Every year they appear more, and feel more in their religion. They not only have good works to prove the reality of their faith, but they are zealous of them they are not only do well, but they are unwearied in well doing. They attempt great things, and they do great things. When they fail they try again, and when they fall they are soon up again. And all this time they think themselves poor, unprofitable servants, and fancy that they do nothing at all. These are those who make religion lovely and beautiful in the eyes of all. They wrest praise even from the unconverted and win golden opinions even from the selfish people of the world. It does one good to see to be with them, and to hear them. When you meet them, you could believe that like Moses, they had just come out from the presence of God. When you part with them you feel warmed by their company, as if your soul had been near a fire. I know such people are rare. I only ask, Are there not many such? Now how can you account for the difference which I have just described? What is the reason that some believers are so much brighter and holier than others? I believe the difference, in nineteen cases out of twenty, arises from different habits about private prayer. I believe that those who are not eminently holy pray little, and those who are eminently holy pray much. I dare say this opinion may startle some hearers. I have little doubt that many look on eminent holiness as a kind of special gift, which none but a few must pretend to aim at. They admire it at a distance in books. They think it beautiful when they he an example near
themselves. But as to its being a thing within the reach of any but a very few, such a notion never seems to enter their minds. In short, they consider it a kind of monopoly granted to a few favored believers, but certainly not to all. Now I believe that this is a most dangerous mistake. I believe that spiritual as well as natural greatness depends in a high degree on the faithful use of means within everybody's reach. Of course I do not say we have a right to expect a miraculous grant of intellectual gifts; but I do say, that when a person is once converted to God, his progress in holiness will be much in accordance with their own diligence in the use of God's appointed means. And I assert confidently that the principle means by which most believers have become great in the church of Christ is the habit of diligent private prayer. Look through the lives of the brightest and best of God's servants, whether in the Bible or not. See what is written of Moses and David and Daniel and Paul. Mark what is recorded of Luther and Bradford the Reformers. Observe what is related of the private devotions of Whitefield and Cecil and Venn and Bickersteth and McCheyne. Tell me of one of the goodly fellowship of saints and martyrs, who has not had this mark most prominently—they were men of prayer. Depend on it, prayer is power. Prayer obtains fresh and continued outpourings of the Spirit. He alone begins the work of grace in a people heart. He alone can carry it forward and make it prosper. But the good Spirit loves to be entreated. And those who ask most will have most of his influence. Prayer is the surest remedy against the devil and besetting sins. That sin will never stand firm which is heartily prayed against. The devil will never long keep dominion over us which beseech the Lord to cast forth. But then we must spread out all our case before our heavenly Physician, if he is to give us daily relief. Do you wish to grow in grace and be a devoted Christian? Be very sure, if you wish it, you could not have a more important question
than this— DO YOU PRAY? 6. I Ask Whether You Pray, Because Neglect Of Prayer Is One Of The Greatest Causes Of Backsliding There is such a thing as going back in religion after making a good profession. People may run well for a season, like the Galatians, and then turn aside after false teachers. People may profess loudly while their feelings are warm, as Peter did, and then in the hour of trial deny their Lord. People may cool down in their zeal to do good, like John Mark the companion of Paul. People may follow an apostle for a season, and like Demas go back to the world. All these things people may do. It is a miserable thing to be a backslider. Of all unhappy things that can befall a person, I suppose it is the worst. A stranded ship, a broken-winged eagle, a garden overrun with weeds, a harp without strings, a church in ruins, all these are sad sights, but a backslider is a sadder still. A wounded conscience—a mind sick of itself—a memory full of self-reproach-a heart pierced through with the Lord's arrows-a-spirit broken with the inward accusation-all this is a taste of hell. It is hell on earth. Truly that saying of the wise man is solemn and weighty, "The backslider in heart shall be filled with his own ways." Proverbs 14:14. Now what is the case of most backslidings? I believe, as a general rule, one of the chief causes is neglected private prayer. Of course the secret history of falls will not be know until the last day. I can only give my opinion as a minister of Christ and a student of the heart. That opinions, I repeat distinctly, that backsliding generally first begins with neglect of private prayer. Bibles read without prayer; sermons heard without prayer; marriages contracted without prayer; journeys undertaken without prayer; residences chosen without prayer; friendships formed without prayer; the daily act of prayer itself hurried over, or gone
through without heart: these are the kind of downward steps by which many a Christian descends to a condition of spiritual palsy, or reaches the point where God allows them to have a tremendous fall. This is the process which forms the lingering Lots, the unstable Samsons, the innocent Asas, the pliable Jehoshaphats, the overcareful Marthas, of whom so many are to be found in the church of Christ. Often the simple history of such cases is this: they became careless about private prayer. You may be very sure people fall in private long before they fall in public. They are backsliders on their knees long before they backslide openly in the eyes of the world. Like Peter, they first disregard the Lord's warning to watch and pray, and then like Peter, their strength is gone, and in the hour of temptation they deny their Lord. The world takes notice of their fall, and scoffs loudly. But the world knows nothing of the real reason. The heathen succeeded in making a well-known Christians offer incense to an idol, by threatening them with a punishment worse than death. They triumphed greatly in the sight of their cowardice and apostasy. But the heathen did not know the fact of which history informs us, that on that very morning he had left his bed-chamber hastily, and without finishing his usual prayers. If you are a Christian indeed, I trust you will never be a backslider. But if you do not want to be a backsliding Christian, remember the question I ask you: DO YOU PRAY? 7. I Ask, Lastly, Whether You Pray Because Prayer Is One Of The Best Means Of Happiness And Contentment We live in a world where sorrow abounds. This has always been the state since sin came in. There cannot be sin without sorrow. And until sin is driven out from the world, it is vain for anyone to suppose they can escape sorrow.
Some without doubt have a larger cup of sorrow to drink than others. But few are to be found who live long without sorrows or cares of one sort or another. Our bodies, our property, our families, our children, our relations, our servants, our friends, our neighbors, our worldly callings, each and all of these are fountains of care. Sickness, deaths, losses, disappointments, partings, separations, ingratitude, slander, all these are common things. We cannot get through life without them. Some day or other they find us out. The greater are our affections the deeper are our afflictions, and the more we love the more we have to weep. And what is the best means of cheerfulness in such a world as this? How shall we get through this valley of tears with the least pain? I know no better means than the habit of taking everything to God in prayer. This is the plain advice that the Bible gives, both in the Old Testament and New. What says the Psalmist? "Call upon me in the day of trouble, and I will deliver you and you shall glorify me." Psalm 50:15. "Cast your burden upon the Lord and he shall sustain you: he shall never suffer the righteous to be moved." Psalm 55:22. What says the apostle Paul? "Be careful for nothing; but in everything, by prayer and supplication with thanksgiving, let you requests be made know unto God: and the peace of God, which passes all understanding shall keep your hearts and minds through Christ Jesus." Philippians 4:6, 7. What says the apostle James: "Is any afflicted among you? Let him pray." James 5:13. This was the practice of all the saints whose history we have recorded in the Scriptures. This is what Jacob did when he feared his brother Esau. This is what Moses did when the people were ready to stone him in the wilderness. This is what Joshua did when Israel was defeated before the men of Ai. This is what David did when he was in danger in Keliah. This what Hezekiah did when he received the letter from Sennacherib. This is what the church did when peter was put in
prison. This is what Paul did when he was cast into the dungeon at Philippi. The only way to really happy in such a world as this, is to ever casting all our cares on God. It is trying to carry their own burdens, which so often makes believers sad. If they will tell their troubles to God, he will enable them to bear them as easily as Samson did the gates of Gaza. If they are resolved to keep them to themselves, they will one day find that the very grasshopper is a burden. There is a friend ever waiting to help us, if we will unbosom to him our sorrow-a friend who pitied the poor and sick and sorrowful, when he was upon earth-a friend who knows the heart of man, for he lived thirty-three years as a man among us—a friend who can weep with the weepers, for he was a man of sorrows and acquainted with grief—a friend who is able to help us, for there never was earthly pain he could not cure. That friend is Jesus Christ. The way to be happy is to be always opening our hearts to him. Oh that we were all like that poor Christian slave who only answered when threatened and punished, "I must tell the Lord." Jesus can make those happy who trust him and call him, whatever be their outward condition. He can give them peace of heart in a prison, contentment in the midst of poverty, comfort in the midst of bereavements, joy on the brink of the grave. There is a mighty fullness that is ready to be poured out on everyone that will ask in prayer. Oh that people would understand that happiness does not depend on outward circumstances, but on the state of the heart. Prayer can lighten crosses for us, however heavy. It can bring down to our side One who will help us to bear them. Prayer can open a door for us when our way seems hedged up. It can bring down One who will say, "This is the way, walk in it." Prayer can let in a ray of hope when all our earthly prospects seem darkened. It can bring down One who will say, "I will never leave you, nor forsake you." Prayer can obtain relief for us when those we love most are taken
away, and the world feels empty. It can bring down One who can fill the gap in our hearts with himself, and say to the waves within, "Peace; be still." Oh that people were not so like Hagar in the wilderness, blind to the well of living waters close beside them. I want you to be happy. I know I cannot ask you a more useful question than this: DO YOU PRAY? And now it is high time for me to bring this tract to an end. I trust I have brought before you things that will be seriously considered. I heartily pray God that this consideration may be blessed to your soul. Let me speak a parting word to THOSE WHO DO NOT PRAY. I dare not suppose that all those who read these pages are praying people. If you are a prayerless person, suffer me to speak to you this day on God's behalf. Prayerless reader, I can only warn you but I do warn you most solemnly. I warn you that you are in a position of fearful danger. If you die in your present state, you are a lost soul. You will only rise again to be eternally miserable. I warn you that of all professing Christians you are utterly without excuse. There is not a single good reason that you can show for living without prayer. It is useless to say you know not how to pray. Prayer is the simplest act in all religion. It is simply speaking to God. It needs neither learning nor wisdom nor book-knowledge to begin it. It needs nothing but heart and will. The weakest infant can cry when it is hungry. The poorest beggar can hold out their hand for alms, and does not wait to find fine words. The most ignorant person will find something to say to God, if they have only a mind. It is useless to say you have no convenient place to pray in. Any person can find a place private enough, if they are disposed. Our Lord prayed on a mountain; Peter on the house-top; Isaac in the
field; Nathaniel under the fig-tree; Jonah in the whale's belly. Any place may become a closet, an oratory, and a Bethel, and be to us the presence of God. It is useless to say you have no time. There is plenty of time, if people will employ it. Time may be short, but time is always long enough for prayer. Daniel had the affairs of a kingdom on his hands, and yet he prayed three times a day. David was the ruler over a mighty nation, and yet he says, "Evening and morning and at noon will I pray." Psalm 55:17. When time is really wanted, time can always be found. It is useless to say you cannot pray until you have faith and a new heart, and that you must sit still and wait for them. This is to add sin to sin. It is bad enough to be unconverted and going to hell. It is even worse to say, "I know it, but will not cry for mercy." This is a kind of argument for which there is no warrant in Scripture. "Call you upon the Lord," says Isaiah, "while he is near." Isaiah 55:6. "Take with you words, and turn unto the Lord," says Hosea. Hosea 14:1. "Repent and pray," says Peter to Simon Magus. Acts 8:22. If you want faith and a new heart, go and cry to the Lord for them. The very attempt to pray has often been the quickening of a dead soul. Oh, prayerless reader, who and what are you that you will not ask anything of God? Have you made a covenant with the dead and hell? Are you at peace with the worm and fire? Have you no sins to be pardoned? Have you no fear of eternal torment? Have you no desires after heaven? Oh that you would awake from your present folly. Oh that you would consider your latter end. Oh that you would arise and call upon God. Alas, there is a day coming when many shall pray loudly, "Lord, Lord, open to us," but all too late; when many shall cry to the rocks to fall on them and the hills to cover them, who would never cry to God. In all affection, I warn you, beware lest this be the end of your soul. Salvation is very near you. Do not lose heaven for want of asking. Let me speak TO THOSE WHO HAVE REAL DESIRES FOR
SALVATION, but know not what steps to take, or where to begin. I cannot but hope that some readers may be in this state of mind, and if there be but one such I must offer them affectionate counsel. In a journey there must be a first step. There must be a change from sitting to moving forward. The journeyings of Israel from Egypt to Canaan were long and wearisome. Forty years pass away before they crossed the Jordan. Yet there was some one who moved first when they marched from Ramah to Succoth. When does a person really take their first step in coming out of sin and the world? They do it the day when they first pray with their heart. In every building the first stone must be laid, and the first blow must be struck. The ark was one hundred and twenty years in the building. Yet there was a day when Noah laid his axe to the first tree he cut down to form it. The temple of Solomon was a glorious building. But there was a day when the first huge stone was laid deep in mount Moriah. When does the building of the Spirit really begin to appear in a person's heart? It begins, so far as we can judge, when they first pour out their heart to God in prayer. If you desire salvation, and want to know what to do, I advise you to go this very day to the Lord Jesus Christ, in the first private place you can find, and earnestly and heartily entreat him in prayer to save your soul. Tell him that you have heard that he receives sinners, and he has said, "Him that comes unto me I will in no wise cast out." Tell him that you are a poor vile sinner, and that you come to him on the faith of his own invitation. Tell him you put yourself wholly and entirely in his hands: that you feel vile and helpless, and hopeless in yourself: and that except he saves you, you have no hope of being saved at all. Beseech him to deliver you from guilt, the power, and the consequences of sin. Beseech him to pardon you, and wash you in his own blood. Beseech him to give you a new heart, and plant the Holy
Spirit in your soul. Beseech him to give you grace and faith and will and power to be his disciple and servant from this day forever. Oh, reader, go this very day, and tell these things to the Lord Jesus Christ, if you are really in earnest about your soul. Tell him in your own way, and your own words. If a doctor came to see you when you were sick you could tell him where you felt pain. If your soul feels its disease indeed, you can surely find something to tell Christ. Doubt not his willingness to save you, because you are a sinner. It is Christ's office to save sinners. He says himself, "I came not to call the righteous, but sinners to repentance." Luke 5:32. Wait not because you fell unworthy. Wait for nothing. Wait for nobody. Waiting comes from the devil. Just as you are, go to Christ. The worse you are, the more need you have to apply to him. You will never mend yourself by staying away. Fear not because your prayer is stammering, your words feeble, and your language poor. Jesus can understand you. Just as a mother understands the first lispings of her infant, so does the blessed Saviour understand sinners. He can read a sigh, and see a meaning in a groan. Despair not because you do not get an answer immediately. While you are speaking, Jesus is listening. If he delays an answer, it is only for wise reasons, and to try if you are in earnest. The answer will surely come. Though it tarry, wait for it. It will surely come. Oh, reader, if you have any desire to be saved, remember the advice I have given to you this day. Acts upon it honestly and heartily, and you shall be saved. Let me speak, lastly, TO THOSE WHO DO PRAY. I trust that some who read this tract know well what prayer is, and have the Spirit of adoption. To all such, I offer a few words of
brotherly counsel and exhortation. The incense offered in the tabernacle was ordered to be made in a particular way. Not every kind of incense would do. Let us remember this, and be careful about the matter and manner of our prayers. Brethren who pray, if I know anything of a Christian's heart, you are often sick of your own prayers. You never enter into the apostle's words, "When I would do good, evil is present with me" so thoroughly as you sometimes do upon your knees. You can understand David's words, "I hate vain thoughts." You can sympathize with that poor converted Hottentot who was overheard praying, "Lord, deliver me from all my enemies, and above all, from that bad man-myself." There are few children of God who do not often find the season of prayer a season of conflict. The devil has special wrath against us when he sees us on our knees. Yet, I believe that prayers which cost us no trouble, should be regarded with great suspicion. I believe we are very poor judges of the goodness of our prayers, and that the prayer which pleases us least, often pleases God most. Suffer me then, as a companion in the Christian warfare, to offer a few words of exhortation. One thing, at least, we all feel: we must pray. We cannot give it up. We must go on. I commend then to your attention, the importance of reverence and humility in prayer. Let us never forget what we are, and what a solemn thing it is to speak with God. Let us beware of rushing into his presence with carelessness and levity. Let us say to ourselves: "I am on holy ground. This is no other than the gate of heaven. If I do not mean what I say, I am trifling with God. If I regard iniquity in my heart, the Lord will not hear me." Let us keep in mind the words of Solomon, "Do not be rash with your mouth, and let not your heart be hasty to utter anything before God; for God is in heaven, and you on earth." Ecclesiastes 5:2. When Abraham spoke to God, he said, "I am dust and ashes." When Jacob spoke to God, he said, "I am vile." Let us do likewise. I commend to you the importance of praying spiritually. I mean by
that, that we should labor always to have the direct help of the Spirit in our prayers, and beware above all things of formality. There is nothing so spiritual that it may become a form, and this is especially true of private prayer. We may insensibly get into the habit of using the fittest possible words, and offering the most scriptural petitions, and yet do it all by rote without feeling it, and walk daily round an old beaten path. I desire to touch this point with caution and delicacy. I know that there are certain things we daily want, and that there is nothing necessarily formal in asking for these things in the same words. The world, the devil, and our hearts, are daily the same. Of necessity we must daily go over old ground. But this I say, we must be very careful on this point. If the skeleton and outline of our prayers be by habit almost form, let us strive that the clothing and filling up of our prayers, be as far as possible of the Spirit. As to praying of a book in our private devotions, it is a habit I cannot praise. If we can tell our doctors the state of our bodies without a book, we ought to be able to tell the state of our souls to God. I have no objection to a person using crutches when they are first recovering from a broken limb. It is better to use crutches, than not to walk at all. But if I saw them all their life on crutches, I should not think it matter for congratulation. I should like to see them strong enough to throw their crutches away. I commend to you the importance of making prayer a regular business of life. I might say something of the value of regular times in the day for prayer. God is a God of order. The hours for morning and evening sacrifice in the Jewish temple were not fixed as they were without a meaning. Disorder is eminently one of the fruits of sin. But I would not bring any under bondage. This only I say, that it is essential to your soul's health to make praying a part of the business of every twenty-four hours of your life. Just as you allot time to eating, sleeping, and business, so also allot time to prayer. Choose your own hours and seasons. At the very least, speak with God in the morning, before you speak with the world: and speak with God at night, after you have done with the world. But settle it in your minds, that praying is one of the great things of every day. Do not drive it
into a corner. Do not give it the scraps and parings of your duty. Whatever else you make a business of, make a business of prayer. I commend to you the importance of perseverance in prayer. Once having begun the habit, never give it up. Your heart will sometimes say, "You will have had family prayers: what mighty harm if you leave private prayer undone?" Your body will sometimes say, "You are unwell, or sleepy, or weary; you need not pray." Your mind will sometimes say, "You have important business to attend to to-day; cut short your prayers." Look on all such suggestions as coming direct from Satan. They are all as good as saying, "Neglect your soul." I do not maintain that prayers should always be of the same length; but I do say, let no excuse make you give up prayer. Paul said, "Continue in prayer and, "Pray without ceasing." He did not mean that people should be always on their knees, but he did mean that our prayers should be like the continual burned-offering steadily preserved in every day; that it should be like seed-time and harvest, and summer and winter, unceasingly coming round at regular seasons; that it should be like the fire on the altar, not always consuming sacrifices, but never completely going out. Never forget that you may tie together morning and evening devotions, by an endless chain of short ejaculatory prayers throughout the day. Even in company, or business, or in the very streets, you may be silently sending up little winged messengers to God, as Nehemiah did in the very presence of Artaxerxes. And never think that time is wasted which is given to God. A nation does not become poorer because it loses one year of working days in seven, by keeping the Sabbath. A Christian never finds he is a loser, in the long run, by persevering in prayer. I commend to you the importance of earnestness in prayer. It is not that a person should shout, or scream, or be very loud, in order to prove that they are in earnest. But it is desirable that we should be hearty and fervent and warm, and ask as if we were really interested in what we were doing. It is the "effectual fervent" prayer that "avails much." This is the lesson that is taught us by the expressions used in Scripture about prayer. It is called, "crying, knocking, wrestling,
laboring, striving." This is the lesson taught us by scripture examples. Jacob is one. He said to the angel at Penuel, "I will not let you go, except you bless me." Genesis 32:26. Daniel is another. Hear how he pleaded with God: "O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for your won sake, O my God." Daniel 9:19. Our Lord Jesus Christ is another. It is written of him, "In the days of his flesh, he offered up prayers and supplications with strong crying and tears." Hebrews 5:7. Alas, how unlike is this to many of our supplications! How tame and lukewarm they seem by comparison. How truly might God say to many of us, "You do not really want what you pray for." Lets us try to amend this fault. Let us knock loudly at the door of grace, like Mercy in Pilgrim's Progress, as if we must perish unless heard. Let us settle it in our minds, that cold prayers are a sacrifice without fire. Let us remember the story of Demosthenes the great orator, when one came to him, and wanted to plead his cause. He heard him without attention, while he told his story without earnestness. The man saw this, and cried out with anxiety that it was all true. "Ah," said Demosthenes, "I believe you now." I commend to you the importance of praying in faith. We should endeavour to believe that our prayers are heard, and that if we ask things according to God's will, we shall be answered. This is the plain command of our Lord Jesus Christ: "Whatever things you desire, when you pray, believe that you receive them, and you shall have them." Mark 11:24. Faith is to prayer what the feather is to the arrow: without it prayer will not hit the mark. We should cultivate the habit of pleading promises in our prayers. We should take with us some promises, and sat., "Lord, here is your own word pledged. Do for us as you have said." This was the habit of Jacob and Moses and David. The 119thPsalm is full of things asked, "according to your word." Above all, we should cultivate the habit of expecting answers to our prayers. We should do like the merchant who sends his ships to sea. We should not be satisfied, unless we see some return. Alas, there are few points on which Christians come short so much as this. The church at Jerusalem made prayer without ceasing for Peter in prison;
but when the prayer was answered, they would hardly believe it. Acts 12:15. It is a solemn saying of Robert Trail, "There is no surer mark of trifling in prayer, than when men are careless what they get in prayer." I commend to you the importance of boldness in prayer. There is an unseemly familiarity in some people's prayers which I cannot praise. But there is such a thing as a holy boldness, which is exceedingly to be desired. I mean such boldness as that of Moses, when he pleads with God not to destroy Israel "Wherefore," says he, "should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains? Turn from your fierce anger." Exodus 32:12. I mean such boldness as that of Joshua, when the children of Israel were defeated before men of Ai: "What," says he, "will you do unto your great name?" Joshua 7:9. This is the boldness for which Luther was remarkable. One who heard him praying said, "What a spirit, what a confidence was in his very expressions. With such a reverence he sued, as one begging of God, and yet with such hope and assurance, as if he spoke with a loving father or friend. This is the boldness which distinguished Bruce, a great Scottish divine of the seventeenth century. His prayers were said to be "like bolts shot up into heaven." Here also I fear we sadly come short. We do not sufficiently realize the believer's privileges. We do not plead as often as we might, "Lord, are we not your own people? Is it not for your glory that we should be sanctified? Is it not for your honour that your gospel should increase?" I commend to you the importance of fullness in prayer. I do not forget that our Lord warns us against the example of the Pharisees, who, for pretense, made long prayers; and commands us when we pray not to use vain repetitions. But I cannot forget, on the other hand, that he has given his own sanction to large and long devotions by continuing all night in prayer to God. At all events, we are not likely in this day to err on the side of praying too much. Might it not be feared that many believers in this generation pray too little? Is not the actual amount of time that many Christians give to prayer, in the
aggregate, very small? I am afraid these questions cannot be answered satisfactorily. I am afraid the private devotions of many are painfully scanty and limited; just enough to prove they are alive and no more. They are really seen to want little from God. They seem to have little to confess, little to ask for, and little to thank him for. Alas, this is altogether wrong. Nothing is more common than to hear believers complaining that they do not get on. They tell us that they do not grow in grace as they could desire. Is it not rather to be suspected that many have quite as much grace as they ask for? Is it not the true account of many, that they have little, because they ask little? The cause of their weakness is to be found in their own stunted, dwarfish, clipped, contracted, hurried, narrow, diminutive prayers. They have not, because they ask not. Oh, we are not straitened in Christ, but in ourselves. The Lord says, "Open your mouth wide, and I will fill it." But we are like the King of Israel who smote on the ground thrice and stayed, when he ought to have smitten five or six times. I commend to you the importance of particularity in prayer. We ought not to be content with general petitions. We ought to specify our needs before the throne of grace. It should not be enough to confess we are sinners; we should name toe sins of which our conscience tells us we are most guilty. It should not be enough to ask for holiness; we should name the graces in which we fell most deficient. It should not be enough to tell the Lord we are in trouble; we should describe our trouble and all its peculiarities. This is what Jacob did when he feared his brother Esau. He tells God exactly what it is that he fears. Genesis 32:11. This is what Eleazar did, when he sought a wife for his master's son. He spreads before God precisely what he needs. Genesis 24:12. This is what Paul did when he had a thorn in the flesh. He besought the Lord. 2 Corinthians 12:8. This is true faith and confidence. We should believe that nothing is too small to be named before God. What should we think of the patient who told his doctor he was ill, but never went into particulars? What should we think of the wife who told her husband she was unhappy, but did not specify the cause? What should we think of the child who
told their father that they were in trouble, but nothing more? Christ is the true bridegroom of the soul, the true physician of the heart, the real father of all his people. Let us show that we fell this by being unreserved in our communications with Him. Let us hide no secrets from Him. Let us tell Him all our hearts. I commend to you the importance of intercession in our prayers. We are all selfish by nature, and our selfishness is very apt to stick to us, even when we are converted. There is a tendency in us to think only of our own souls, our own spiritual conflicts, our own progress in religion, and to forget others. Against this tendency we all have need to watch and strive, and not the least in our prayers. We should study to be of a public spirit. We should stir ourselves up to name other names besides our own before the throne of grace. We should try to bear in our hearts the whole world, the heathen, the Jews, the Roman Catholics, the body of true believers, the professing Protestant churches, the country in which we live, the congregation to which we belong, the household in which we sojourn, the friends and relations we are connected with. For each and all of these we should plead. This is the highest charity. They love me best who loves me in their prayers. This is for our soul's health. It enlarges our sympathies and expands our hearts. This is for the benefit of the church. The wheels of all machinery for extending the gospel are moved by prayer. They do as much for the Lord's cause who intercede like Moses on the mount, as they who fight like Joshua in the thick of the battle. This is to be like Christ. He bears the names of his people, as their High Priest, before the Father. Oh, the privilege of being like Jesus! This is to be a true helper to ministers. If I must choose a congregation, give me a people that pray. I commend to you the importance of thankfulness in prayer. I know well that asking God is one thing and praising God is another. But I see so close a connection between prayer and praise in the Bible, that I dare not call that true prayer in which thankfulness has no part. It is not for nothing that Paul says, "By prayer and supplication, with thanksgiving, let your requests be made known unto God."
Philippians 4:6. "Continue in prayer, and watch in the same with thanksgiving." Colossians 4:2. It is of mercy that we are not in hell. It is of mercy that we have the hope of heaven. It is of mercy that we live in a land of spiritual light. It is of mercy that we have been called by the Spirit, and not left to reap the fruit of our own ways. It is of mercy that we still live and have opportunities of glorifying God for that free grace by which we live, and for that loving kindness which endures forever. Never was their an eminent saint who was not full of thankfulness. St. Paul hardly ever writes an epistle without beginning with thankfulness. Men like Whitefield in the last century, and Bickersteth in our own time, abounded in thankfulness. Oh, reader, if we would be bright and shining lights in our day, we must cherish a spirit of praise. Let our prayers be thankful prayers. I commend to you the importance of watchfulness over your prayers. Prayer is the point in religion at which you must be most of all on your guard. Here it is that true religion begins; here it flourishes, and here it decays. Tell me what a person's prayers are, and I will soon tell you the state of their soul. Prayer is the spiritual pulse. By this the spiritual health may be tested. Prayer is the spiritual weatherglass. By this we may know whether it is fair or foul with our hearts. Oh, let us keep an eye continually upon our private devotions. Here is the path and marrow of our practical Christianity. Sermons and books and tracts, and committee-meetings and the company of good people are all good in their way, but they will never make up for the neglect of private prayer. Mark well the places and society and companions that unhinge your hearts for communion with God and make your prayers drive heavily. There be on your guard. Observe narrowly what friends and what employment leave your soul in the most spiritual frame, and most ready to speak with God. To these cleave and stick fast. If you will take care of your prayers, nothing shall go very wrong with your soul. I offer these points for your private consideration. I do it in all humility. I know no one who needs to be reminded of them more than I do myself. But I believe them to be God's own truth, and I
desire myself and all I love to feel them more. I want the times we live in to be praying times. I want the Christians of our day to be praying Christians. I want the church to be a praying church. My Heart's desire and prayer in sending forth this tract is to promote a spirit of prayerfulness. I want those who never prayed yet, to arise and call upon God, and I want those who do pray, to see that they are not praying amiss.
The Lord's Supper
"A man ought to examine himself before he eats of the bread and drinks of the cup" (1 Corinthians 11:28)
The words which form the title of this paper refer to the subject of vast importance. That subject is the Lord's Supper. Perhaps no part of the Christian religion is so thoroughly misunderstood as the Lord's Supper. On no point have there been so many disputes, strifes, and controversies for almost 1800 years. On no point have mistakes done so much harm. The very ordinance which was meant for our peace and profit has become the cause of discord and the occasion of sin. These things ought not to be! I make no excuse for including the Lord's Supper among the leading points of "practical" Christianity. I firmly believe that ignorant views or false doctrine about this ordinance lie at the root of some of the present divisions of professing Christians. Some neglect it altogether; some completely misunderstand it; some exalt it to a position it was never meant to occupy, and turn it into an idol. If I can throw a little light on it, and clear up the doubts in some minds, I will feel very thankful. It is hopeless, I fear, to expect that the controversy about the Lord's Supper will ever be finally closed until the Lord comes.
But it is not too much to hope that the fog and mystery and obscurity with which it is surrounded in some minds, may be cleared away by plain Bible truth. In examining the Lord's Supper I will be content with asking four practical questions, and offering answers to them. 1. Why was the Lord's Supper ordained? 2. Who ought to go to the Table and be communicants? 3. What may communicants expect from the Lord's Supper?
4. Why do many so-called Christians (church-going unbelievers) never go to the Lord's Table? I think it will be impossible to handle these four questions fairly, honestly, and impartially, without seeing the subject of this paper more clearly, and getting some distinct and practical ideas about some leading errors of our day. I say "practical" emphatically. My chief aim in this volume is to promote practical Christianity. 1. In the first place, "why was the Lord's Supper ordained?" It was ordained for the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we thereby receive. The bread which in the Lord's Supper is broken, given, and eaten, is meant to remind us of Christ's body given on the cross for our sins. The wine which is poured out and received, is meant to remind us of Christ's blood shed on the cross for our sins. He that eats that bread and drinks that wine is reminded, in the most striking and forcible manner, of the benefits Christ has obtained for his soul, and of the death of Christ as the hinge and turning point on which all those benefits depend. Now, is the view here stated the doctrine of the New Testament? If it
is not, forever let it be rejected, cast aside, and refused by men. If it is, let us never be ashamed to hold it close, profess our belief in it, pin our faith on it, and steadfastly refuse to hold any other view, no matter who teaches it. In subjects like this we must call no man master. It matters little what great theologians and learned preachers have thought fit to put forth about the Lord's Supper. If they teach more than the Word of God contains they are not to be believed. I take down my Bible and turn to the New Testament. There I find no less than four separate accounts of the first appointment of the Lord's Supper. Matthew, Mark, Luke, and Paul, all four describe it: all four agree in telling us what our Lord did on this memorable occasion. Only two tell us the reason why our Lord commanded that His disciples were to eat the bread and drink the cup. Paul and Luke both record the remarkable words, "Do this in remembrance of me." Paul adds his own inspired comment: "For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes." (Luke 22:19; 1 Corinthians 11:25-26). When Scripture speaks so clearly, why can't men be content with it? Why should we mystify and confuse a subject which in the New Testament is so simple? The "continual remembrance of Christ's death" was the one grand object for which the Lord's Supper was ordained. He that goes further than this is adding to God's Word, and does so to the great peril of his soul. Now, is it reasonable to suppose that our Lord would appoint an ordinance for so simple a purpose as "remembering His death?" It most certainly is. Of all the facts in His earthly ministry none are equal in importance to that of His death. It was the great settlement for man's sin, which had been appointed in God's promise from the foundation of the world. It was the great redemption of almighty power, to which every sacrifice of animals, from the fall of man, continually pointed. It was the grand end and purpose for which the Messiah came into the world. It was the cornerstone and foundation of all man's hopes of pardon and peace with God. In short, Christ would have lived, and taught, and preached, and prophesied, and
performed miracles in vain, if He had not "crowned it all by dying for our sins as our Substitute on the Cross!" His death was our life. His death was the payment of our debt to God. Without His death we would have been the most miserable of all creatures. No wonder that an ordinance was specially appointed to remind us of our Saviour's death. It is the one thing which poor, weak, sinful man needs to be continually reminded. Does the New Testament authorize men to say that the Lord's Supper was ordained to be a sacrifice, and that in it Christ's literal body and blood are present under the forms of bread and wine? Most certainly not! When the Lord Jesus said to the disciples, "This is my Body," and "this is my Blood," He clearly meant, "This bread in my hand is an symbol of my Body, and this cup of wine in my hand contains a symbol of my Blood." The disciples were accustomed to hear Him use such language. They remembered His saying, "The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one" (Matthew 13:38). It never entered into their minds that He meant to say He was holding His own body and His own blood in His hands, and literally giving them His literal body and blood to eat and drink. Not one of the writers of the New Testament ever speaks of the Lord's Supper as a sacrifice, or calls the Lord's Table an altar, or even hints that a Christian minister is a sacrificing priest. The universal doctrine of the New Testament is that after the one offering of Christ there remains no more need of sacrifice. If anyone believes that Paul's words to the Hebrews, "We have an altar" (Hebrews 13:10), are a proof that the Lord's table is an altar, I remind him "Christians have an altar where they partake. That altar is Christ our Lord, who is Altar, Priest, and Sacrifice, all in One." Throughout the Communion Service the one idea of the ordinance continually pressed on our attention is that of a "remembrance" of Christ's death. As to any presence of Christ's natural body and blood under the forms of bread and wine, the clear answer is that "the
natural body and blood of Christ are in heaven, and not here." Those Roman Catholics who delight in talking of the "altar," the "sacrifice," the "priest," and the "real presence" in the Lord's Supper, would do well to remember that they are using language which is entirely nonBiblical. The point before us is one of vast importance. Let us lay hold upon it firmly, and never let it go. It is the very point on which our Reformers had their sharpest controversy with the Roman Catholics, and went to the stake, rather than give way. Sooner than admit that the Lord's Supper was a sacrifice, they cheerfully laid down their lives. To bring back the doctrine of the "real presence," and to turn the communion into the Roman Catholic "mass," is to pour contempt on our Martyrs, and to upset the first principles of the Protestant Reformation. No, rather, it is to ignore the plain teaching of God's Word, and do dishonour to the priestly office of our Lord Jesus Christ. The Bible teaches expressly that the Lord's Supper was ordained to be "a remembrance of Christ's body and blood," and not an offering. The Bible teaches that Christ's substituted death on the cross was the perfect sacrifice for sin, which never needs to be repeated. Let us stand firm in these two great principles of the Christian faith. A clear understanding of the intention of the Lord's Supper is one of the soul's best safeguards against the delusions of false doctrine. 2. In the second place, let me try to show "who ought to receive the Lord's Supper?" What kind of persons were meant to go to the Table and receive the Lord's Supper? I will first show who ought not to be partakers of this ordinance. The ignorance which prevails on this, as well as on every part of the subject, is vast, lamentable, and appalling. If I can contribute anything that may throw light upon it, I will feel very thankful. The principal giants whom John Bunyan describes, in "Pilgrim's Progress," as dangerous to Christian pilgrims, were two, Pope and Pagan. If the good old Puritan had foreseen the times we live in, he
would have said something about the giant Ignorance. (a) It is not right to urge all professing Christians to go to the Lord's Table. There is such a thing as fitness and preparedness for the ordinance. It does not work like a medicine, independently of the state of mind of those who receive it. The teaching of those who urge all their congregation to come to the Lord's Table, as if the coming must necessarily do everyone good, is entirely without warrant of Scripture. No, rather, it is a teaching which is calculated to do immense harm to men's souls, and to turn the reception of the Lord's Supper into a mere form. Ignorance can never be the mother of acceptable worship, and an ignorant communicant who comes to the Lord's Table without knowing why he comes, is altogether in the wrong place. "A man ought to examine himself before he eats of the bread and drinks of the cup."— "recognizing the body of the Lord,"— that is to understand what the elements of bread and wine represent, and why they are appointed, and what is the particular use of remembering Christ's death—is an essential qualification of a true communicant. God commands all people everywhere to repent and believe the Gospel (Acts 17:30), but He does not in the same way, or in the same manner, command everybody to come to the Lord's Table. No: this thing is not to be taken lightly, or carelessly! It is a solemn ordinance, and solemnly it ought to be used. (b) But this is not all. Sinners living in open sin, and determined not to give it up ought never to come to the Lord's Table. To do so is a positive insult to Christ, and to pour contempt on His Gospel. It is nonsense to profess we desire to remember Christ's death, while we cling to the accursed thing which made it needful for Christ to die. The mere fact that a man is continuing in sin is clear evidence that he does not care for Christ, and feels no gratitude for the offer of redemption. The ignorant Roman Catholic who goes to the priest's confessional and receives absolution, may think he is fit to go to the Roman Catholic mass, and after mass may return to his sins. He never reads
the Bible, and knows no better! But the professing Christian who habitually breaks any of God's commandments, and yet goes to the Lord's Table, as if it would do him good and wipe away his sins, is very guilty indeed. So long as he chooses to continue his wicked habits he cannot receive the slightest benefit from the Lord's Table, and is only adding sin to sin. To carry unrepented sin to the Lord's Table, and there receive the bread and wine, knowing in our own hearts that we and wickedness are yet friends, is one of the worst things man can do, and one of the most hardening to the conscience. If a man must have his sins, and can't give them up, let him by all means stay away from the Lord's Supper. There is such a thing as "eating and drinking in an unworthy manner" and to our own "judgment." To no one do these words apply so thoroughly as to an unrepentant sinner. (c) But I am not done yet. Self-righteous people who think that they will be saved by their own works, have no business to come to the Lord's Table. Strange as it may sound at first, these persons are the least qualified of all to receive the Lord's table. They may be outwardly correct, moral and respectable in their lives, but so long as they trust in their own goodness for salvation they are entirely in the wrong place at the Lord's Supper. For what do we declare at the Lord's Supper? We publicly profess that we have no goodness, righteousness, or worthiness of our own, and that all our hope is in Christ. We publicly profess that we are guilty, sinful, corrupt, and naturally deserve God's wrath and condemnation. We publicly profess that Christ's merit and not ours, Christ's righteousness and not ours is the only cause why we look for acceptance with God. Now what has a self-righteous man to do with an ordinance like this? Clearly nothing at all. One thing at any rate, is very clear: a self-righteous man has no business to receive the Lord's Supper. The Communion Service of the Church bids all communicants declare that "they do not presume to
come to the Table trusting in their own righteousness, but in God's numerous and great mercies." It tells them to say, "We are not worthy so much as to gather up the crumbs under Your table," "the memory of our sins is grievous to us; the burden of them is intolerable." How many self-righteous professing Christians can ever go to the Lord's Table and take these words into his mouth, is beyond my understanding! It only shows that many professing Christians use the "forms" of worship without taking the trouble to consider what they mean. The plain truth is that the Lord's Supper was not meant for dead souls, but for living ones. The careless, the ignorant, the willfully wicked, the self-righteous, are no more fit to come to the Lord's Table than a dead corpse is fit to sit down at a king's feast. To enjoy a spiritual feast we must have a spiritual heart, and taste, and appetite. To suppose that the Lord's Table can do any good to an unspiritual man, is as foolish as to put bread and wine into the mouth of a dead person. The careless, the ignorant, and the willfully wicked, so long as they continue in that state, are utterly unfit to come to the Lord's Supper. To urge them to partake is not to do them good but harm. The Lord's Supper is not a converting or justifying ordinance. If a man goes to the Table unconverted or unforgiven, he will be no better when he comes away (actually worse due to the associated judgments for coming unworthily). But, after all, the ground having been cleared of error, the question still remains to be answered—Who are the sort of persons who ought to receive the Lord's Supper? I answer that by saying, people who have "examined themselves to see whether they have truly repented of their former sins, steadfastly purposing to lead a new life—have a true faith in God's mercy through Christ, with a thankful remembrance of His death—they are in love with all men." In a word, I find that a worthy communicant is one who possesses three simple marks and qualifications—repentance, faith, and love. Does a man truly repent of sin and hate it? Does a man put his trust in Jesus Christ as his only hope of salvation? Does a man live in love towards
others? He that can truly answer each of these questions, "I do," he is a man that is Scripturally qualified for the Lord's Supper. Let him come boldly. Let no barrier be put in his way. He comes up to the Bible standard of communicants. He may draw near with confidence, and feel assured that the great Master of the banquet is not displeased. Such a man's repentance may be very much imperfect. Never mind! Is it real? Is he truly repentant? His faith in Christ may be very weak. Never mind! Is it real? A penny is as much true currency as is a one hundred dollar bill. His love may be very defective in quantity and degree. Never mind! Is it genuine? The grand test of a man's Christianity is not the quantity of holiness he has, but whether he has any all. The first twelve communicants, when Christ Himself gave the bread and wine, were weak indeed—weak in knowledge, weak in faith, weak in courage, weak in patience, weak in love! But eleven of them had something about them which outweighed all defects: they were real, genuine, sincere, and true. Forever let this great principle be rooted in our minds—the only worthy communicant is the man who has demonstrated repentance toward God, faith toward our Lord Jesus Christ, and practical love toward others. Are you that man? Then you may draw near to the table, and take the ordinance to your comfort. Anything less than this I dare not change in my standard of a communicant. I will never encourage someone to receive the Lord's Supper who is careless, ignorant, and self-righteous. I will never tell anyone to keep away till he is perfect, and to wait till his heart is as unruffled as an angel's. I will not do so, because I believe that neither my Master nor His Apostles would have done so. Show me a man that really feels his sins, really leans on Christ, really struggles to be holy, and I will welcome him in My Master's name. He may feel weak, erring, empty, feeble, doubting, wretched, and poor. But what does that matter? Paul, I believe, would have received him as a right communicant, and
I will do likewise. 3. In the third place, let us consider "what benefit communicants may expect to get by receiving the Lord's Supper." This is a point of grave importance, and one on which many mistakes abound. On no point, perhaps, connected with this ordinance are the views of Christians so vague and indistinct and undefined. One common idea among men is that "receiving the Lord's Supper must do them some good." Why, they can't explain. What good, they can't exactly say. But they have a loose general notion that it is the right thing to be a communicant, and that somehow or other it is of value to their souls! This is of course nothing better than ignorance. It is unreasonable to suppose that such communicants can please Christ, or receive any real benefit from what they do. If there is any principle clearly laid down in the Bible about any act of religious worship, it is this that it must be with understanding. The worshiper must at least understand something about what he is doing. Mere bodily worship, unaccompanied by mind or heart, is utterly worthless. The man who eats the bread and drinks the wine, as a mere matter of form, because it is the "right" thing to do, without any clear idea of what it all means, derives no benefit. He might just as well stay at home! Another common idea among men is that, "taking the Lord' Supper will help them get to heaven, and take away their sins." To this false idea you may trace up the habit in some churches of going to the Lord's Table once a year, in order, as an old farmer once said, "to wipe off the year's sins." To this idea again, you may trace the too common practice of sending for a minister in time of sickness, in order to receive the ordinance before death. Yes, how many take comfort about their relatives, after they have lived a most ungodly life, for no better reason than this, that they took the Lord's Supper when they were dying! Whether they repented and believed and had
new hearts, they neither seem to know or care. All they know is that "they took the Lord's Supper before they died." My heart sinks within me when I hear people resting on such evidence as this. Ideas like these are sad proofs of the ignorance that fills the minds of men about the Lord's Supper. They are ideas for which there is not the slightest warrant in Scripture. The sooner they are cast aside and given up, the better for the Church and the world. Let us settle it firmly in our minds that the Lord's Supper was not given to be a means either of justification or of conversion. It was never meant to give grace where there is no grace already, or to provide pardon when pardon is not already enjoyed. It cannot possibly provide what is lacking with the absence of repentance to God, and faith toward the Lord Jesus Christ. It is an ordinance for the penitent, not for the impenitent, for the believing, not for the unbelieving, for the converted, not for the unconverted. The unconverted man, who fancies that be can find a "shortcut" to heaven by taking the Lord's Supper, without treading the well-worn steps of repentance and faith, will find to his cost one day, that he is totally deceived. The Lord's Supper was meant to increase and help the grace that a man has, but not to impart the grace that he does not have. It was certainly never intended to make our peace with God, to justify, or to convert. The simplest statement of the benefit which a truehearted communicant may expect to receive from the Lord's Supper, is the strengthening and refreshing of our souls—clearer views of Christ and His atonement, clearer views of all the offices which Christ, fills as our Mediator and Advocate, clearer views of the complete redemption Christ has obtained for us by His substituted death on the cross, clearer views of our full and perfect acceptance in Christ before God, fresh reasons for deep repentance for sin, fresh reasons for lively faith—these are among the leading returns which a believer may confidently expect to get from his attendance at the Lord's Table. He that eats the bread and drinks the wine in a right spirit,
will find himself drawn into closer communion with Christ, and will feel to know Him more, and understand Him better. (a) Right reception of the Lord's Supper has a "humbling" effect on the soul. The sight of the bread and wine as emblems of Christ's body and blood, reminds us how sinful sin must be, if nothing less than the death of God's own Son could make satisfaction for it, or redeem us from its guilt. Never should we be so "clothed with humility," as when we receive the Lord's Supper. (b) Right reception of the Lord's Supper has a "cheering" effect on the soul. The sight of the bread broken, and the wine poured out, reminds us how full, perfect, and complete is our salvation. Those vivid emblems remind us what an enormous price has been paid for our redemption. They press on us the mighty truth, that believing on Christ, we have nothing to fear, because a sufficient payment has been made for our debt. The "precious blood of Christ" answers every charge that can be brought against us. God can be "just and the one who justifies those who have faith in Jesus" (Romans 3:26). (c) Right reception of the Lord's Supper has a "sanctifying" effect on the soul. The bread and wine remind us how great is our debt of gratitude to our Lord, and how thoroughly we are bound to live for Him who died for our sins. They seem to say to us, "Remember what Christ has done for you, and ask yourself whether there is anything too great to do for Him." (d) Right reception of the Lord's Supper into hearts, has a restraining effect on the soul. Every time a believer receives the bread and the wine he is reminded what a serious thing it is to be a Christian, and what an obligation is laid on him to lead a consistent life. Bought with such a price as that bread and wine call to his recollection, ought he not to glorify Christ in body and spirit, which are His? The man that goes regularly and intelligently to the Lord's Table finds it increasingly hard to yield to sin and conform to the world.
Such is a brief account of the benefits which a right hearted communicant may expect to receive from the Lord's Supper. In eating that bread and drinking that cup, such a man will have his repentance deepened, his faith increased, his knowledge enlarged, his habit of holy living strengthened. He will realize more of the "real presence" of Christ in his heart. Eating, that bread by faith, he will feel closer communion with the body of Christ. Drinking that wine by faith, he will feel closer communion with the blood of Christ. He will see more clearly what Christ is to him, and what he is to Christ. He will understand more thoroughly what it is to be "one with Christ, and Christ one with him." He will feel the roots of his soul's spiritual life watered, and the work of grace in his heart established, built up, and carried forward. All these things may seem and sound like foolishness to a natural man, but to a true Christian these things are light, and health, and life, and peace. No wonder that a true Christian finds the Lord's Supper a source of blessing! Remember, I do not pretend to say that all Christians experience the full blessing of the Lord's Supper, which I have just attempted to describe. Nor do I say that the same believer will always find his soul in the same spiritual frame, and always receive the same amount of benefit from the ordinance. But I boldly say this: you will rarely find a true believer who will not say that he believes the Lord's Supper is one of his best helps and highest privileges. He will tell you that if he were deprived of the Lord's Supper on a regular basis he would find the loss of it a great detriment to his soul. There are some things of which we never know the value of till they are taken from us. So I believe it is with the Lord's Supper. The weakest and humblest of God's children gets a blessing from this ordinance, to an extent of which he is not aware. 4. In the last place, I have to consider "why it is that so many so-called Christians (false believers) never come to the Lord's Supper." It is a simple matter of fact, that myriads of persons who call
themselves Christians never come to the Table of the Lord. They would not endure to be told that they deny the faith, and are not in communion with Christ. When they worship, they attend a place of Christian worship; when they hear religious teaching, it is the teaching of Christianity; when they are married, they use a Christian service. Yet all this time they never come to the Lord's Supper! They often live on in this state of mind for many years, and to all appearance are not ashamed. They often die in this condition without ever having received the ordinance, and yet profess to feel hope at the last, and their friends express a hope about them. And yet they live and die in open disobedience to a plain command of Christ! These are simple facts. Let anyone look around him, and deny them if he can. Now why is this? What explanation can we give? Our Lord Jesus Christ's last injunctions to His disciples are clear, plain, and unmistakable. He says to all, "Eat, drink: do this in remembrance of Me." Did He leave it to our discretion whether we would obey His injunction or not? Did He mean that it was not significant whether His disciples did or did not keep up the ordinance He had just established? Certainly not. The very idea is absurd, and one certainly never dreamed of in apostolic times. Paul evidently takes it for granted that every Christian would go to the Lord's Table when it was available. A class of Christian worshipers who never came to the Table, was a class whose existence was unknown to him. What, then, are we to say of that number which fail to receive the Lord's Supper, unabashed, unhumbled, not afraid, not the least ashamed? Why is it? How is it? What does it all mean? Let us look these questions fairly in the face, and endeavour to give an answer to them. (1) For one thing, many fail to go to the Table because they are utterly careless and thoughtless about religion, and ignorant of very first principles of Christianity. They go to church, as a matter of form, but they neither know, nor care anything about what is done at church! The faith of Christ has
no place either in their hearts, or heads, or consciences, or wills, or understandings. It is a mere affair of "words and names," about which they know no more than Festus or Gallio. There were very few such false Christians in Paul's times, if indeed there were any. There are far too many in these last days of the world. They are the deadweight of the Churches, and the scandal of Christianity. What such people need is light, knowledge, grace, a renewed conscience, a changed heart. In their present state they have no part of Christ; and dying in this state they are thrown into hell. Do I wish them to come to the Lord's Supper? Certainly not, till they are converted. No one can enter the kingdom of God unless he is born again. (2) For another thing, many false Christians do not receive the Lord's Supper because they know they are living in the habitual practice of some sin, or in the neglect of some Christian duty. Their conscience tells them so long as they live in this state, and do not turn away from their sins, they are unfit to come to the Table of the Lord. Well: they are so far quite right! I wish no man to be a communicant if he cannot give up his sins. But I warn these people not to forget that if they are unfit for the Lord's Supper in that condition they will be lost eternally. The same sins which disqualify them for the ordinance, most certainly disqualify them for heaven. Do I want them to come to the Lord's Supper as they are? Certainly not! But I do want them to repent and be converted, to cease to do evil, and to break off from their sins. Forever let it be remembered that the man unfit for the Lord's Supper is unfit to die. (3) For another thing, some are not communicant because they fancy it will add to their responsibility. They are not, as many, ignorant and careless about religion. They even attend church regularly and listen to the preaching of the gospel. But they say they dread coming to the Lord's Table and making a confession and a profession. They fear that they might afterwards fall away, and bring scandal on the cause of Christianity.
They think it wisest to be on the safe side, and not commit themselves at all. Such people would do well to remember that if they avoid responsibility of one kind by not coming to the Lord's Table, they incur responsibility of another kind, quite as grave, and quite as injurious to the soul. They are responsible for open disobedience to a command from of Christ. They are shrinking from doing that which their Master continually commands His disciples—confessing Him before men. No doubt it is a serious step to come to the Lord's Table and receive the bread and the wine. It is a step that none should take lightly and without self-examination. But it is "no less a serious step to walk away and refuse the ordinance," when we remember Who invites us to receive it, and for what purpose it was appointed! I warn the people I am now dealing with to be careful what they are doing. Let them not flatter themselves that it can ever be a wise, a prudent, a safe line of conduct to neglect a plain command of Christ. They may find at length, to their cost, that they have only increased their guilt and forsaken their mercies. (4) For another thing, some false Christians stay away from the Lord's Supper because they believe they are not yet worthy. They wait and stand still, under the mistaken notion that no one is qualified for the Lord's Supper unless he feels within him something like perfection. They pitch their idea of a communicant so high that they despair of attaining to it. Waiting for inward perfection they live, and waiting for it they die. Now such persons would do well to understand that they are completely mistaken in their estimate of what "worthiness" really is. They are forgetting that the Lord's Supper was not intended for unsinning angels, but for men and women subject to weakness, living in a world full of temptations, and needing mercy and grace every day they live. A sense of our own utter unworthiness is the best worthiness that we can bring to the Lord's Table. A deep feeling of our own entire indebtedness to Christ for all we have and hope for, is the best feeling we can bring, with us. The people I now have in view ought to
consider seriously whether the ground they have taken up is defensible, and whether they are not standing in their own light. If they are waiting till they feel in themselves perfect hearts, perfect motives, perfect feelings, perfect, repentance, perfect love, perfect faith, they will wait forever. There never were such communicants in any age—certainly not in the days of our Lord and of the Apostles— there never will be as long as the world stands. No, rather, the very thought that we feel literally worthy, is a symptom of secret selfrighteousness, and proves us unfit for the Lord's Table in God's sight. Sinners we are when we first come to the throne of grace—sinners we will be till we die; converted, changed, renewed, sanctified, but sinners still (though not like before—sin is not the pattern of a believer's new life). In short, no man is really worthy to receive the Lord's Supper who does not deeply feel that he is a "miserable sinner." (5) In the last place, some object going to the Lord's Table because they see others partaking who are not worthy, and not in a right state of mind. Because others eat and drink unworthily, they refuse to eat and drink at all. Of all the reasons taken up by those refusing to come to the Lord's Supper to justify their own neglect of Christ's ordinance, I must plainly say, I know none which seems to me so foolish, so weak, so unreasonable, and so unscriptural as this. It is as good as saying that we will never receive the Lord's Supper at all! When will we ever find a body of communicants on earth of which all the members are converted and living perfect lives? It is setting up ourselves in the most unhealthy attitude of judging others. "Who are you that you judge another person?" "What is that to you? You must follow me" (John 21:22). It is depriving ourselves of a great privilege because others profane it and make a bad use of it. It is pretending to be wiser than our Master Himself. It is taking up ground for which there is no warrant in Scripture. Paul rebukes the Corinthians sharply for the irreverent behavior of some of the communicants; but I cannot find him giving a single hint that when some came to the Table
unworthily, others ought to draw back or stay away. Let me advise the non-communicants I have now in view to beware of being wise above that which was written. Let them study the parable of the Wheat and Tares, and mark how both were to "grow together until the harvest" (Matthew 13:30). Perfect Churches, perfect congregations, perfect bodies of communicants, are all unattainable in this world of confusion and sin. Let us covet the best gifts, and do all we can to check sin in others; but let us not starve our own selves because others are ignorant sinners, and turn their food into poison. If others are foolish enough to eat and drink unworthily, let us not turn our backs on Christ's ordinance, and refuse to eat and drink at all. Such are the five common excuses why myriads in the present day, though professing themselves Christians (but they are not), never come to the Lord's Supper. One common remark may be made about them: there is not a single reason among the five which deserves to be called "good," and which does not condemn the man who gives it. I challenge anyone to deny this. I have said repeatedly that I want no one to come to the Lord's Table who is not properly qualified. But I ask those who stay away never to forget that the very reasons they assign for their conduct are their condemnation. I tell them that they stand convicted before God of either being very ignorant of what a communicant is, and what the Lord's Supper is; or else of being persons who are not living right, and are unfit to die. In short, to say, I am a non-communicant, is as good as saying one of three things—I am living in sin, and cannot come—I know Christ commands me, but I will not obey Him—I am an ignorant man, and do not understand what the Lord's Supper means." I know not in what state of mind this book may find the reader of this paper, or what his opinions may be about the Lord's Supper. But I will conclude the whole subject by offering to all some warnings, which I venture to think are highly required by the times.
(1) In the first place, "do not neglect" the Lord's Supper. The man who coolly and deliberately refuses to use an ordinance which the Lord Jesus Christ appointed for his profit, may be very sure that his soul is in a very wrong state. There is a judgment to come; there is, an account to be rendered of all our conduct on earth. How anyone can look forward to that day, and expect to meet Christ with comfort and in peace, if he has refused all his life to commune with Christ at His Table, is a thing that I cannot understand. Does this hit home to you? Be careful what you are doing. (2) In the second place, "do not receive the Lord's Supper carelessly," irreverently, and as a matter of form. The man who goes to the Lord's Table, and eats the bread and drinks the wine, while his heart is far away, is committing a great sin, and robbing himself of a great blessing. In this, as in every other means of grace, every thing depends on the state of mind in which the ordinance is used. He that draws near without repentance, faith, and love, and with a heart full of sin and the world, will certainly be nothing better, but rather worse. Does this hit home to you? Be careful what you are doing. (3) In the third place, "do not make an idol" of the Lord's Supper. The man who tells you that it is the first, foremost, chief, and principal precept in Christianity, is telling you that which he will find it hard to prove. In the great majority of the books of the New Testament the Lord's Supper is not even named. In the letter to Timothy and Titus, about a minister's duties, the subject is not even mentioned. To repent and be converted, to believe and be holy, to be born again and have grace in our hearts—all these things are of far more importance than to be a communicant. Without them we cannot be saved. Without the Lord's Supper we can. Are you tempted to make the Lord's Supper override and overshadow everything in Christianity, and place it above prayer and preaching? Be careful.
Pay attention what you are doing. (4) In the fourth place, "do not use the Lord's Supper irregularly." Never be absent when the Lord's Supper is administered. Make every effort to be in attendance. Regular habits are essential to the maintenance of the health of our bodies. Regular use of the Lord's Supper is essential to the well-being of our souls. The man who finds it a burden to attend on every occasion when the Lord's Table is spread, may well doubt whether all is right within him, and whether he is ready for the Marriage Supper of the Lamb. If Thomas had not been absent when the Lord appeared the first time to the assembled disciples, he would not have said the foolish things he did. Absence made him miss a blessing. Does this hit home to you? Be careful what you are doing. (5) In the fifth place, "do not do anything to bring discredit" on your profession as a communicant. The man who after attending the Lord's Table runs into sin, does more harm perhaps than any sinner. He is a walking sermon on behalf of the devil. He gives opportunity to the enemies of the Lord to blaspheme. He helps to keep people away from Christ. Lying, drinking, adulterous, dishonest, passionate communicants are the helpers of the devil, and the worst enemies of the Gospel. Does this hit home to you? Be careful what you are doing. (6) In the last place, "do not despair" and be cast down, if with all your desires you do not feel that you get a lot of good from the Lord's Supper. Very likely you are expecting too much. Very likely you are a poor judge of your own state. Your soul's roots may be strengthening and growing, while you think you are not growing. Very likely you are forgetting that earth is not heaven, and that here we walk by sight and not by faith, and must expect nothing perfect. Lay these things to
heart. Do not think harsh things about yourself without cause. To every reader into whose hands this paper may fall, I commend the whole subject of it as deserving of serious and solemn consideration. I am nothing, better than a poor or fallible man myself. But if I have made up my mind on any point it is this—that there is no truth which demands such plain speaking, as truth about the Lord's Supper.
Love "Now these three remain: faith, hope and love. But the greatest of
these is love" (1 Corinthians 13:13).
LOVE is rightly called "the Queen of Christian graces." "The goal of this command," says Paul, "is love" (1 Timothy 1:5). It is a grace which all people profess to admire. It seems a plain practical thing which everybody can understand. It is none of "those troublesome doctrinal points" about which Christians disagree. Thousands, I suspect, would not be ashamed to tell you that they know nothing about justification, or regeneration, or about the work of Christ, or of the Holy Spirit. But nobody, I believe, would like to say that he knows nothing about love! If men possess nothing else in religion, they always flatter themselves that they possess "love." A few plain thoughts about love will be very useful. There are false notions about love which need to be dispelled. There are mistakes about it which require to be rectified. In my admiration of love I yield to none. But I am bold to say that in many minds the whole subject seems completely misunderstood. 1. First, Let me show, "the place the Bible gives to love 2. Secondly, let me show, "what the love of the Bible really is." 3. Thirdly, let me show, "where true love comes from." 4. Lastly, let me show, "why love is `the greatest' of the graces." I ask for the sincere attention of my readers to the subject. My heart's desire and prayer to God is that the growth of love may be promoted in this sin-burdened world. In nothing does the fallen condition of man show itself so strongly as in the scarcity of Christian love. There is little faith on earth, little hope, little knowledge of Divine things. But nothing, after all, is as scarce as real love.
1. Let me show "the place which the Bible gives to love." I begin with this point in order to establish the immense practical importance of my subject. I do not forget that there are many Christians in this present day who almost refuse to look at anything practical in Christianity. They can talk of nothing but two or three favorite doctrines. Now I want to remind my readers that the Bible contains much about practice as well as about doctrine, and that one thing to which it attaches great weight is "love." I turn to the New Testament, and ask men to observe what it says about love. In all religious inquiries there is nothing like letting the Scripture speak for itself. There is no surer way of finding out truth than the old way of turning to simple Bible texts. Texts were our Lord's weapons, both in answering Satan, and in arguing with the Jews. Texts are the guides we must never be ashamed to refer to in the present day—What does the Scripture say? What is written? How do you read it? Let us hear what Paul says to the Corinthians: "If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing" (1 Corinthians 13:1-3). Let us hear what Paul says to the Colossians: "And over all these virtues put on love, which binds them all together in perfect unity" (Colossians 3:14). Let us hear what Paul says to Timothy: "The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith" (1 Timothy 1:5). Let us hear what Peter says: "Above all, love each other deeply, because love covers over a multitude of sins" (1 Peter 4:8). Let us hear what our Lord Jesus Christ Himself says about that love, "A new command I give you: Love one another. As I have loved you, so you must love one
another. By this all men will know that you are my disciples, if you love one another" (John 13:34-35). Above all, let us read our Lord's account of the last judgment, and mark that the lack of love will condemn millions, "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink" (Matthew 25:41-42). Let us hear what Paul says to the Romans: "Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled the law" (Romans 13:8). Let us hear what Paul says to the Ephesians: "Live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God" (Ephesians 5:2). Let us hear what John says: "Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love" (1 John 5:7-8). I shall make no comment upon these texts. I think it better to place them before my readers in their naked simplicity, and to let them speak for themselves. If anyone is disposed to think the subject of this paper a matter of insignificance, I will only ask him to look at these texts, and to think again. He that would take down "love" from the high and holy place it occupies in the Bible, and treat it as a matter of secondary importance, must settle his account with God's Word. I certainly shall not waste time in arguing with him. To my own mind the evidence of these texts appears clear, plain, and incontrovertible. They show the immense importance of love as one of the "things that accompany salvation." They prove that it has a right to demand the serious attention of all who call themselves Christians, and that those who despise the subject are only exposing their own ignorance of Scripture. 2. Let me show secondly, "what the love of the Bible really is."
I think it of great importance to have clear views on this point. It is precisely here that mistakes about love begin. Thousands delude themselves with the idea that they have "love," when they don't due from a downright ignorance of Scripture. Their love is not the love described in the Bible. (a) The love of the Bible does not consist in giving to the poor. It is a common delusion to suppose that it does. Yet Paul tells us plainly that a man may "give all he possesses to the poor" (1 Corinthians 13:3), and not have love. That a loving man will "remember the poor," there can be no question. (Galatians 6:10) That he will do all he can to assist them, relieve them, and lighten their burdens, I don't for a moment deny. All I say is that this does not make up "love." It is easy to spend a fortune in giving away money, and soup, and bread, and blankets, and clothing, and yet to be utterly destitute of Bible love. (b) The love of the Bible does not consist in never disapproving anybody's conduct. Here is another very common delusion! Thousands pride themselves on never condemning others, or saying they are wrong, whatever they may do. They convert the precept of our Lord, "Do not judge," into an excuse for having no unfavorable opinion at all of anybody. They pervert His prohibition of rash and censorious judgments into a prohibition of all judgment whatsoever. Your neighbor may be a drunkard, a liar, a violent man. Never mind! "It is not love," they tell you, "to pronounce him, wrong." You are to believe that he has a good heart at the bottom! This idea of love is, unhappily, a very common one. It is full of mischief. To throw a veil over sin, and to refuse to call things by their right names—to talk of "hearts" being good, when "lives" are flatly wrong—to shut our eyes against wickedness, and excuse their immorality—this is not Scriptural love. (c) The love of the Bible does not consist in never disapproving anybody's religious opinions. Here is another most serious and
growing delusion. There are many who pride themselves on never pronouncing others mistaken, whatever views they may hold. Your neighbor, for example, may be a Roman Catholic, or a Mormon. But the "love" of many says that you have no right to think him wrong! If he is sincere, it is "unloving" to think unfavorably of his spiritual condition! From such love may I ever be delivered! At this rate the Apostles were wrong in going out to preach to the Gentiles! At this rate there is no use in missions! At this rate we had better close our Bibles, and shut up our churches! Everybody is right, and nobody is wrong! Everybody is going to heaven, and nobody is going to hell! Such love is a monstrous caricature. To say that all are equally right in their opinions, though their opinions flatly contradict one another —to say that all are equally on their way to heaven, though their doctrinal sentiments are as opposite as black and right—this is not Scriptural love. Love like this pours contempt on the Bible, and talks as if God had not given it as a written test of truth. Love like this confuses all our notions of heaven and would fill it with a discordant inharmonious rabble. True love does not think everybody is right in their doctrines. True love cries— "Do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world."— "If anyone comes to you and does not bring this teaching, do not take him into your house or welcome him" (2 John 1:10). I leave the negative side of the question here. I have dwelt upon it at some length because of the days in which we live and the strange notions which abound. Let me now turn to the positive side. Having shown what love is not, let me now show what it is. Love is that "love," which Paul places first among those fruits brought forth in the heart of a believer. "The fruit of the Spirit is love" (Galatians 5:22). Love to God, such as Adam had before the fall, is its first feature. He that has love, desires to love God with
heart, and soul and mind, and strength. Love to man is its second feature. He that has love, desires to love his neighbor as himself. This is indeed that view in which the word "love" in Scripture is more especially regarded. When I speak of a believer having "love" in his heart, I mean that he has love to both God and man. When I speak of a believer having "love" I mean more particularly that be has love to man. The love of the Bible will show itself in a believer's actions. It will make him ready to do kind acts to everyone within his reach—both to their bodies and souls. It will not let him be content with soft words and kind wishes. It will make him diligent in doing all that lies in his power to lessen the sorrow and increase the happiness of others. Like his Master, he will care more for ministering than for being ministered to, and will look for nothing in return. Like his Master's great apostle he will very willingly "spend and be spent" for others, even though they repay him with hatred, and not with love. True love does not want rewards. Its work is its reward. The love of the Bible will show itself in a believer's "readiness to bear" evil as well as to do good. It will make him patient under provocation, forgiving when injured, meek when unjustly attacked, quiet when slandered. It will make him bear much, put up with much and look over much, submit often and deny himself often, all for the sake of peace. It will make him control his temper, and check his tongue. True love is not always asking, "What are my rights? Am I treated as I deserve?" but, "How can I best promote peace? How can I do that which is most edifying to others?" The love of the Bible will show itself in the "general spirit and demeanor" of a believer. It will make him kind, unselfish, goodnatured, good-tempered, and considerate of others. It make him gentle, friendly, and courteous, in all the daily relations of private life, thoughtful for others' comfort, tender for others' feelings, and more anxious to give pleasure than to receive. True love never envies others when they prosper, nor rejoices in the calamities of others
when they are in trouble. At all times it will believe, and hope, and try to put to good use the actions of others. And even at the worst, it will be full of pity, mercy, and compassion. Would we like to know where the true Pattern of love like this can be found? We have only to look at the life of our Lord Jesus Christ, as described in the Gospels, and we will see it perfectly exemplified. Love radiated forth in everything He did. His daily life was an incessant "going about" doing good.—Love radiated forth in all His manner. He was continually hated, persecuted, slandered, misrepresented. But He patiently endured it all. No angry word ever fell from His lips. No ill-temper ever appeared in His demeanor. "When they hurled their insults at Him, He did not retaliate; when He suffered, He made no threats" (1 Peter 2:23). Love radiated forth in all His spirit and deportment. The law of kindness was ever on His lips. Among weak and ignorant disciples, among sick and sorrowful petitioners for help and relief, among taxgatherers and sinners, among Pharisees and Sadducees, He was always one and the same— kind and patient to all. And yet, let it be remembered, our blessed Master never flattered sinners, or connived at sin. He never shrunk from exposing wickedness in its true colors, or from rebuking those who would cleave to it. He never hesitated to denounce false doctrine by whomsoever it might be held, or to exhibit false practice in its true colors and the certain end to which it tends. He called things by their right names. He spoke as freely of hell and the fire that is not quenched, as of heaven and the kingdom of glory. He has left on record an everlasting proof that perfect love does not require us to approve everybody's life or opinions, and that it is quite possible to condemn false doctrine and wicked practice, and yet to be full of love at the same time. I have now set before my readers the true nature of Scriptural love. I have given a slight and very brief account of what it is not, and what it is. I cannot pass on without suggesting two practical thoughts,
which press home on my mind with weighty force, and I hope may press home on others. You have heard of love. Think, for a moment, how deplorably little love there is upon earth! How conspicuous is the absence of true love among Christians! I do not speak of the heathen, I now speak of Christians. What angry tempers, what passions, what selfishness, what bitter tongues, are to be found in private families! What strifes, what quarrels, what spitefulness, what malice, what revenge, what envy between neighbors and fellow Church members! What jealousies and contentions between those of varying doctrines! "Where is love?" we may well ask,— "Where is love? Where is the mind of Christ?" when we look at the spirit which reigns in the world. No wonder that Christ's cause stands still, and sin abounds, when men's hearts know so little of love! Surely, we can say "When the Son of Man comes, will he find love on the earth?" Think, for another thing, what a happy world this would be if there was more love. It is the lack of love which causes half the misery there is upon earth. Sickness, and death, and poverty will not account for more than half the sorrows. The rest come from illtemper, ill-nature, strifes, quarrels, lawsuits, malice, envy, revenge, frauds, violence, wars, and the like. It would be one great step towards doubling the happiness of mankind, and halving their sorrows, if all men and women were full of Scriptural love. 3. Let me show, thirdly, "where the love of the Bible comes." Love, such as I have described, is certainly not natural to man. Naturally, we are all more or less selfish, envious, ill-tempered, spiteful, ill-natured, and unkind. We have only to observe children, when left to themselves, to see the proof of this. Let boys and girls grow up without proper training and education, and you will not see one of them possessing Christian love. Mark how some of them think first of themselves, and their own comfort and advantage! Mark how
others are full of pride, passion, and evil tempers! How can we account for it? There is but one reply. The natural heart knows nothing of true love. The love of the Bible will never be found except in a heart prepared by the Holy Spirit. It is a tender plant, and will never grow except in one soil. You may as well expect grapes on thorns, or figs on thistles, as look for love when the heart is not right. The heart in which love grows is a heart changed, renewed, and transformed by the Holy Spirit. The image and likeness of God, which Adam lost at the fall, has been restored to it, however feeble and imperfect the restoration may appear. It is to "participate in the Divine nature" by union with Christ and Sonship to God; and one of the first features of that nature is love. (2 Peter 1:4) Such a heart is deeply convinced of sin, hates it, flees from it, and fights with it from day to day. And one of the prime elements of sin which it daily labors to overcome is selfishness and lack of love. Such a heart is deeply aware of its mighty debt to our Lord Jesus Christ. It feels continually that it owes to Him who died for us on the cross, all its present comfort, hope, and peace. How can it show forth its gratitude? What can it render to its Redeemer? If it can do nothing else, it strives to be like Him, to walk in His footsteps, and, like Him, to be full of love. The fact that, "God has poured out His love into our hearts by the Holy Spirit" is the surest fountain of Christian love. Love will produce love. I ask my readers special attention to this point. It is one of great importance in the present day. There are many who profess to admire love, while they care nothing about vital Christianity. They like some of the fruits and results of the Gospel, but not the root from which these fruits alone can grow, or the doctrines with which they are inseparably connected.
Hundreds will praise love who hate to be told of man's corruption, of the blood of Christ, and of the inward work of the Holy Spirit. Many a parent would like his children to grow up unselfish and good tempered, who would not be very pleased if someone pressed upon their children the need for conversion, and repentance, and faith. Now I desire to protest against this notion, that you can have the fruits of Christianity without the roots—that you can produce Christian dispositions without teaching Christian doctrines—that you can have love that will wear and endure without grace in the heart. I grant, most freely, that every now and then one sees a person who seems very loving and amiable, without any distinctive doctrinal religion. But such cases are so rare and remarkable, that, like exceptions, they only prove the truth of the general rule. And often, too often, it may be feared in such cases the apparent love is only external, an in private completely fails. I firmly believe, as a general rule, you will not find such love as the Bible describes, except in the soil of a heart thoroughly endowed with Bible religion. Holy practice will not flourish without sound doctrine. What God has joined together it is useless to expect to have separate and asunder. The delusion which I am trying to combat is helped forward to a most mischievous decree by the vast majority of novels, romances, and tales of fiction. Who does not know that the heroes and heroines of these works are constantly described as patterns of perfection? They are always doing the right thing, saying the right thing, and showing the right disposition! They are always kind, and amiable, and unselfish, and forgiving! And yet you never hear a word about their religion! In short, to judge by the generality of works of fiction, it is possible to have excellent practical religion without doctrine, the fruits of the Spirit without the grace of the Spirit, and the mind of Christ without union with Christ! Here, in short, is the great danger of reading most novels, romances and works of fiction. The greater of them give a false or incorrect
view of human nature. They paint their model men and women as they ought to be, and not as they really are. The readers of such writings get their minds filled with wrong conceptions of what the world is. Their notions of mankind become visionary and unreal. They are constantly looking for men and women such as they never meet, and expecting what they never find. Let me entreat my readers, once for all, to draw their ideas of human nature from the Bible, and not from novels. Settle it down in your mind, that there cannot be true love without a heart renewed by grace. A certain degree of kindness, courtesy, amiability, good nature, may undoubtedly be seen in many who have no vital religion. But the glorious plant of Bible love, in all its fullness and perfection, will never be found without union with Christ and the work of the Holy Spirit. Teach this to your children, if you have any. Hold it up in schools, if you are connected with any. Lift up love. Make much of love. Give place to none in exalting the grace of kindness, love, good nature, unselfishness, good temper. But never, never forget that there is but one school in which these things can be thoroughly learned, and that is the school of Christ. Real love comes down from above. True love is the fruit of the Spirit. He that would have it must sit at Christ's feet and learn of Him. 4. Let me show, lastly, why love is called the 'greatest' of the graces The words of Paul, on this subject, are distinct and unmistakable. He winds up his wonderful chapter on love in the following manner: "Now these three remain: faith, hope and love. But the greatest of these is love" (1 Corinthians 13:13). This expression is very remarkable. Of all the writers in the New Testament, none, certainly, exalts "faith" as highly as Paul. The Epistles to the Romans and Galatians abound in sentences showing its vast importance. By it the sinner lays hold of Christ and is saved. Through it we are justified, and have peace with God. Yet here the
same Paul speaks of something which is even greater than faith. He puts before us the three leading Christian graces, and pronounces the following judgment on them,— "The greatest is love." Such a sentence from such a writer demands special attention. What are we to understand when we hear of love being greater than faith and hope? We are not to suppose for a moment, that love can atone for our sins, or make our peace with God. Nothing can do that for us but the blood of Christ, and nothing can give us an interest in Christ's blood but faith. It is unscriptural ignorance not to know this. The office of justifying and joining the soul to Christ belongs to faith alone. Our love, and all our other graces, are all more or less imperfect, and could not stand the severity of God's judgment. When we have done all, we are "unworthy servants" (Luke 17:10). We are not to suppose that love can exist independently of faith. Paul did not intend to set up one grace in rivalry to the other. He did not mean that one man might have faith, another hope, and another love, and that the best of these was the man who had love. The three graces are inseparably joined together. Where there is faith, there will always be love; and where there is love, there will be faith. Sun and light, fire and heat, ice and cold, are not more intimately united than faith and love. The reasons why love is called the greatest of the three graces, appear to me plain and simple. Let me show what they are. (a) Love is called the greatest of graces because it is the one in which there is "some likeness between the believer and his God." God has no need of faith. He is dependent on no one. There is none superior to Him in whom He must trust.—God has no need of hope. To Him all things are certain, whether past, present, or to come.—But "God is love:" and the more love His people have, the more like they are to their Father in heaven.
(b) Love, for another thing, is called the greatest of the graces because "it is most useful to others." Faith and hope, beyond doubt, however precious, have special reference to a believer's own private individual benefit. Faith unites the soul to Christ, brings peace with God, and opens the way to heaven. Hope fills the soul with cheerful expectation of things to come, and, amid the many discouragements of things seen, comforts with visions of the things unseen. But love is preeminently the grace which makes a man useful. It is the spring of good works and kindnesses. It is the root of missions, schools, and hospitals. Love made apostles spend and be spent for souls. Love raises up workers for Christ and keeps them working. Love smooths quarrels, and stops strife, and in this sense "covers over a multitude of sins" (1 Peter 4:8). Love adorns Christianity and recommends it to the world. A man may have real faith, and feel it, and yet his faith may be invisible to others. But a man's love cannot be hidden. (c) Love, in the last place, is the greatest of the graces because it is the one which "endures the longest." In fact, it will never die. Faith will one day be swallowed up in sight, and hope in certainty. Their office will be useless in the morning of the resurrection, and like old almanacs, they will be laid aside. But love will live on through the endless ages of eternity. Heaven will be the home of love. The inhabitants of heaven will be full of love. One common feeling will be in all their hearts and that will be love. I leave this part of my subject here and pass on to a conclusion. On each of the three points of comparison I have just named, between love and the other graces, it would be easy to enlarge. But time and space both forbid me to do so. If I have said enough to guard men against mistakes about the right meaning of the "greatness" of love, I am content. Love, be it ever remembered, cannot justify and put away our sins. It is neither Christ, nor faith. But love makes us somewhat like God. Love is of mighty use to the world. Love will live and flourish when faith's work is done. Surely, in these points of view, love well deserves the crown.
(1) And now let me ask everyone into whose hands this paper may come a simple question. Let me press home on your conscience the whole subject of this paper. Do you know anything of the grace of which I have been speaking? Have you love? The strong language of the Apostle Paul must surely convince you that the inquiry is not one that ought to be lightly put aside. The grace without which that holy man could say, "I am nothing," the grace which the Lord Jesus says expressly is the great mark of being His disciple,—such a grace as this demands the serious consideration of everyone who is in earnest about the salvation of his soul. It should set him thinking,— "How does this affect me? Do I have love?" You have some knowledge, it may be, of religion. You know the difference between true and false doctrine. You can, perhaps, even quote texts and defend the opinions you hold. But, remember the knowledge which is barren of practical results in life and temperament is a useless possession. The words of the Apostle are very plain "If I fathom all mysteries and all knowledge, but have not love, I am nothing" (1 Corinthians 13:3). You think you have faith, perhaps. You trust you are one of God's elect, and rest in that. But surely you should remember that there is a faith of devils, which is utterly unprofitable, and that the faith of God's elect is a "faith expressing itself through love." It was when Paul remembered the "love" of the Thessalonians, as well as their faith and hope, that he said "We know, that He has chosen you" (1 Thessalonians 1:4). Look at your own daily life, both at home and away, and consider what place the love of Scripture has in it. What is your temperament? What are your ways of behaving toward all around you in your own family? What is your manner of speaking, especially in seasons of irritation and provocation? Where is your good-nature, your courtesy, your patience, your meekness, your gentleness, your
toleration? Where are your practical actions of love in your dealing with others? What do you know of the mind of Him who "went around doing good"—who loved everyone, though especially His disciples,—who returned good for evil, and kindness for hatred, and had a heart wide enough to feel for everyone? What would you do in heaven, I wonder, if you got there without love? What comfort could you have in a home where love was the law, and selfishness and ill-nature completely shut out? Yes! I fear that heaven would be no place for an unloving and ill-tempered man! —Note what a little boy said one day?" If grandfather goes to heaven, I hope that I and my brother will not go there." "Why do you say that?" he was asked. He replied, "If he sees us there, I am sure he will say, as he does now,— "What are these boys doing here? Let them get out of the way." He does not like to see us on earth, and I suppose he would not like to see us in heaven." Give yourself no rest till you know something by experience of real Christian love. Go and learn of Him who is meek and lowly of heart, and ask Him to teach you how to love. Ask the Lord Jesus to put His Spirit within you, to take away the old heart, to give you a new nature, to make you know something of His mind. Cry to Him night and day for grace, and give Him no rest until you feel something of what I have been describing in this paper. Happy indeed will your life be when you really understand "walking in love." (2) But I do not forget that I am writing to some who are not ignorant of the love of Scripture, and who long to feel more of it every year. I will give you two simple words of exhortation. They are these,— "Practice and teach the grace of love." Practice love diligently. It is one of those graces, above all, which grow by constant exercise. Strive more and more to carry it into every little detail of daily life. Watch over your own tongue and temper throughout every hour of the day,—and especially in your dealing with children and near relatives. Remember the character of
the excellent woman: "She speaks with wisdom, and faithful instruction is on her tongue" (Proverbs 31:26). Remember the words of Paul: "Do everything in love" (1 Corinthians 16:14). Love should be seen in little things as well as in great ones. Remember, not least, the words of Peter: "Love each other deeply;" not a love which just barely is a flame, but a burning, shining fire, which everyone around us can see. (1 Peter 4:8) It may cost pains and trouble to keep these things in mind. There may be little encouragement from the example of others. But persevere. Love like this brings its own reward. Finally, teach love to others. Press it above all on children, if you have any. Remind them constantly that kindness, good nature, and good disposition are among the first evidences which Christ requires in children. If they cannot know much, or explain doctrines, they can understand love. A child's religion is worth very little if it only consists in repeating texts and hymns. Useful as they are, they are often learned without thought, remembered without feeling, said over without consideration of their meaning, and forgotten when childhood is gone. By all means let children be taught texts and hymns; but let not such teaching be made everything in their religion. Teach them to keep their tempers, to be kind to one another, to be unselfish, good-natured, obliging, patient, gentle, forgiving. Tell them never to forget to their dying day, if they live as long as Methuselah, that without love the Holy Spirit says, "we are nothing." Tell them "over all virtues to put on love, which binds them all together in perfect unity" (Colossians 3:14).
Christian Zeal
"It is fine to be zealous, provided the purpose is good." (Galatians 4:18)
Zeal is a subject, like many others in religion, which is sadly misunderstood. Many would be ashamed to be thought zealous
Christians. Many are ready to say of zealous people what Festus said of Paul: "You are out of your mind, Paul!" he shouted, "Your great learning is driving you insane" (Acts 26:24). But zeal is a subject, which no reader of the Bible has any right to pass over. If we make the Bible our rule of faith and practice, we cannot turn away from the subject of zeal. We must look it directly in the face. What does the Apostle Paul say to Titus? "Christ gave Himself for us to redeem us from all wickedness and to purify for himself a people that are His very own, eager [or zealous] to do what is good" (Titus 2:14). What does the Lord Jesus say to the Laodicean Church? "Be earnest [be zealous], and repent" (Revelation 3:19). My object in this message is to plead the cause of zeal in religion. I believe we ought not to be afraid of it, but rather to love and admire it. I believe it to be a mighty blessing to the world and the origin of countless benefits to mankind. I want to remind Christians that "Zealot" was a name given to one of the Apostles of our Lord Jesus Christ, and to persuade them to be zealous men and women. I ask everyone of you to give me your attention while I tell you something about zeal. Listen to me for your own sake-for the sake of the world-for the sake of the Church of our Christ. Listen to me and by God's help I will show you that to be "zealous" is to be wise. 1. Let me show in the first place, what zeal is in Christianity. 2. Let me show in the second place, when a person can be correctly called "zealous" in Christianity. 3. Let me show in the third place, why it is a good thing for a person to be zealous in Christianity. 1. First of all, I want us to consider this question. What is zeal in Christianity?
Zeal in Christianity is a burning desire to please God, to do His will, and to advance His glory in the world in every possible way. It is a desire, which is not natural to men or women. It is a desire which the Spirit puts in the heart of every believer when they are converted to Christ, however, a desire which some believers feel so much more strongly than others that they alone deserve to be called "zealous" men and women. This desire is so strong, when it really reigns in a person, that it impels them to make any sacrifice-to go through any trouble-to deny themselves anything-to suffer, to work, to labor, to toil, to spend themselves and be spent, and even to die-if only they can please God and honour Christ. A zealous person in Christianity is preeminently a person of one thing. It is not enough to say that they are earnest, strong, uncompromising, meticulous, wholehearted, and fervent in spirit. They only see one thing, they care for one thing, they live for one thing, they are swallowed up in one thing; and that one thing is to please God. Whether they live, or whether they die-whether they are healthy, or whether they are sick-whether they are rich, or whether they are poor-whether they please man, or whether they give offensewhether the are thought wise, or whether they are thought foolishwhether they are accused, or whether they are praised-whether they get honour, or whether they get shame-for all this the zealous person cares nothing at all. They have a passion for one thing, and that one thing is to please God and to advance God's glory. If they are consumed in the very burning of their passion for God, they don't care-they are content. They feel that, like a candle, they were made to burn; and if they are consumed in the burning, then they have only done the work for which God has appointed them. Such a person will always find a sphere for their zeal. If they cannot work, or give money, or a man cannot preach, then they will cry out and sigh, and pray. Yes: if they are extremely poor, on a perpetual bed of sickness, they will make the activity of sin around him slow to a standstill, by continually interceding against it. If they cannot fight in the valley
with Joshua, they will do the work of Moses, Aaron, and Hur, on the hill. (Exodus 17:9-13) If they are cut off from working themselves, they will give the Lord no rest until help is raised up from another quarter, and the work is done. This is what I mean when I speak of zeal in Christianity. We all know the habit of mind that makes men great in this worldthat makes such men as Alexander the Great, or Julius Caesar, or Oliver Cromwell, or Peter the Great, or Napoleon. We know that with all their faults they were all men of one thing. They threw themselves into one grand pursuit. They cared for nothing else. They put everything else aside. They counted everything else as second-rate and of subordinate importance, compared to the one thing that they put before their eyes every day they lived. I say that the same habit of mind applied to the service of the Lord Jesus Christ becomes Christian zeal. We know the habit of mind that makes men great in the sciences of this world-that makes such men as Archimedes, or Sir Isaac Newton, or Galileo, or James Watt. All these were men of one thing. They brought the powers of their minds into one single focus. They cared for nothing else. And this was the secret of their success. I say that this same habit consecrated to the service of God becomes Christian zeal. We know the habit of mind that makes men rich that makes men amass mighty fortunes, and leave millions behind them. What kind of people were the bankers, and merchants, and tradesmen, who have left a name behind them, as men who acquired immense wealth and became rich although they may have been born in poverty? They were all men that threw themselves entirely into their business, and neglected everything else for the sake of that business. They gave their first attention, their first thoughts, the best of their time, and the best part of their mind, to pushing forward the transactions in which they were engaged. They were men of one thing. Their hearts were not divided. They devoted themselves, body, soul and mind to
their business. They seemed to live for nothing else. I say that if you turn that habit of mind to the service of God and His Christ it produces Christian zeal. (a) Now this habit of mind-this zeal was the characteristic of all the Apostles. Look at the example of the Apostle Paul. Hear him when he speaks to the Ephesian elders for the last time: "I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God's grace" (Acts 20:24). Hear him again, when he writes to the Philippians: "One thing I do: I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus" (Philippians 3:13-14). See him from the day of his conversion, giving up his brilliant prospects-forsaking all for Christ's sake-and going forth to preach that very Jesus whom he had once despised. See him going back and forth throughout the world from that time-through persecution-through oppression-through opposition-through prisons-through chains-through afflictions-through things next to death itself, up to the very day when he sealed his faith with his blood and died at Rome, a martyr for that Gospel which he had so long proclaimed. This was true Christian zeal. (b) This again was "the characteristic of the early Christians." They were persons "that people everywhere were talking against" (Acts 28:22). They were driven to worship God in dens and caves of the earth. They often lost everything in the world for their religion's sake. They generally gained nothing but the cross, persecution, shame, and reproach. But they seldom, very seldom, went back. If they could not debate, at least they could suffer. If they could not convince their adversaries by argument, at any rate they could die and prove that they themselves were very serious. Look at Ignatius cheerfully traveling to the place where he was to be devoured by lions, and saying as he went, "Now do I begin to be a disciple of my
Master, Christ." Hear old Polycarp before the Roman Governor, saying boldly, when called upon to deny Christ, "I have served Christ for 86 years and He has never offended me in anything, and how can I then insult my King?" This was true zeal. (c) This again was the characteristic of Martin Luther. He boldly defied the most powerful hierarchy that the world has ever seen. He unveiled their corruptions with an unflinching hand. He preached the long-neglected truth of justification by faith, in spite of curses and excommunications that were thickly poured on him. See him pleading his cause before the Emperor, and a host of the children of this world. Hear him saying-when men were persuading him from going, and reminding him of the fate of John Huss, "Even if there was a devil under every tile on the roofs of this building, in the name of the Lord I shall go forward." This was true zeal. (d) This again was the characteristic of our own English Reformers. You have it in our first Reformer, Wickliffe, when he rose up on his sick bed and said to the Friars who wanted him to retract all he had said against the Pope, "I shall not die, but live to declare the wickedness of the Friars." You have it in Cranmer, dying at the stake rather than deny Christ's Gospel, holding out that hand to be first burned which, in a moment of weakness, had signed a recantation and saying as he held it in the flames, "This unworthy hand!" You have it in old Latimer, standing boldly on his kindling wood for the fire, at the age of seventy years, and saying to Ridley, "Courage, brother Ridley! We shall light such a candle this day that, by God's grace, shall never be put out." This was zeal. (e) This again has been the characteristic of all the greatest Missionaries. You see it in Dr. Judson, in Carey, in Morrison, in Schwartz, in Williams, in Brainerd, in Elliott. You see it in none more brightly than in Henry Martyn. Here was a man who had reached the
highest scholastic honours that Cambridge could bestow. Whatever profession he chose to follow, he had the most dazzling prospects of success. He turned his back on it all. He chose to preach the Gospel to poor unreasonable heathen. He went forth to an early grave, in a foreign land. He said when he got there and saw the condition of the people, "I would be willing to be torn in pieces, if I could only hear the sobs of repentance—if I could see the eyes of faith directed to the Redeemer!" This was zeal. (f) But let us look away from all earthly examples—and remember that zeal was preeminently the characteristic of our Lord and Saviour Jesus Christ Himself. Of Him it was written hundreds of years before He came upon the earth that He "wrapped Himself in zeal as in a cloak, and "the zeal for your house consumes me." And His own words were "My food is to do the will of Him who sent Me and to finish His work." (Psalm 69:9; Isaiah 59:17; John 4:34). Where shall we begin, if we try to give examples of His zeal? Where should we end, if we should begin? Trace all the narratives of His life in the four Gospels. Read all the history of what He was from the beginning of His ministry to the end. Surely if there ever was one who was all zeal, it was our great Example-our Head-our High Priest-the great Shepherd of our profession, the Lord Jesus Christ. If these things are true, we should not only beware of running down zeal, but we should also beware of allowing zeal to be run down in our presence. It may be badly directed, and then it becomes a cursebut it may be turned to the highest and best ends, and then it is a mighty blessing. Like fire, it is one of the best of servants-but, also like fire, if not well directed, it may be the worst of masters. Do not listen to those people who talk of zeal as weakness and enthusiasm. Do not listen to those who see no beauty in missions, who laugh at all attempts at the conversion of souls-who call Agencies for sending the Gospel to the world useless—and who look upon City Missions, Visitations, and Open Air Preaching, as nothing but foolishness and fanaticism. Beware, lest in joining a cry of that kind you condemn the
Lord Jesus Christ Himself. Beware lest you speak against Him who has "left us an example, that we should follow in His steps" (1 Peter 2:21). Yes! I fear there are many professing Christians who, if they had lived in the days when our Lord and His Apostles walked on the earth, would have called Him and all His followers zealots and fanatics. There are many, I fear, who have more in common with Annas and Caiaphas-with Pilate and Herod-with Festus and Agrippawith Felix and Gallio-than with Paul and the Lord Jesus Christ. 2. I pass on now to my second point. When is a man truly zealous in Christianity? There never was a grace of which Satan has not made a counterfeit. There never was a coin issued from the mint that forgers did not at once coin something very much like it. It was one of Nero's cruel practices first to sew Christians into the skins of wild beasts, and then bait them with dogs. It is one of Satan's devices to place distorted copies of the believer's graces before the eyes of men, and so to bring the true graces into contempt. No grace has suffered so much in this way as zeal. Of none perhaps are there so many shams and counterfeits. We must therefore clear the ground of all rubbish on this question. We must find out when zeal in Christianity is really good, and true, and of God. (1) If zeal is true, it will be a zeal according to knowledge. It must not be a blind, ignorant zeal. It must be a calm, reasonable, intelligent principle, which can show the warrant of Scripture for every step it takes. The unconverted Jews had zeal. Paul says, "I can testify about them that they are zealous for God, but their zeal is not based on knowledge" (Romans 10:2). Saul had zeal when he was a persecuting Pharisee. He says himself, in one of his addresses to the Jews, "I was just as zealous for God as any of you are today" (Acts 22:3). Manasseh had zeal in the days when he was an idolater. That man threw his own children into the fire—who gave up the fruit of his
body to the false god Moloch to atone for the sin of his soul-that man had zeal. James and John had zeal when they would have called down fire on a Samaritan village. But our Lord rebuked them. Peter had zeal when he drew his sword and cut off the ear of Malchus. But he was quite wrong. Bonner and Gardiner had zeal when they burned Latimer and Cranmer. Were they not sincere? Let us do them justice. They were zealous, though it was for a false religion. The members of the Roman Catholic Inquisition in Spain had zeal when they tortured men, and put them to horrible deaths because they would not forsake the Gospel. Yes! they marched men and women to the stake in solemn procession and called it "An Acts of Faith," and believed they were doing a service for God. The Hindus, who used to lie down before the car of Juggernaut and allow their bodies to be crushed under its wheels: did they not have zeal? The widows of India, who used to burn themselves on the funeral pyre of their deceased husbands; the Roman Catholics, who persecuted to death the Waldenses and Albigenses, and threw men and women from cliffs onto the rocks below because they were heretics; did they not have zeal? The Saracens, the Crusaders, the Jesuits, the Anabaptists of Munster, did they not all have zeal? Yes! Yes! I do not deny it. All these groups had zeal beyond question. They were all zealous. They were all very fervent. But their zeal was not the zeal that God approves—it was not a zeal based on knowledge. (2) Furthermore, if zeal is true, it will be a zeal generated from true motives. Such is the subtlety of the heart that men will often do right things from wrong motives. Amaziah and Joash, kings of Judah, are striking proofs of this. In the same way a man may have zeal about things that are good and right but from second-rate motives, and not from a desire to please God. And such zeal is worth nothing. It is impure silver. It is utterly inadequate when placed in the balance of God. Man looks only at the action: God looks at the motive. Man only thinks of the quantity of work done: God considers the doer's heart.
There is such a thing as zeal from party spirit. It is quite possible for a man to be tireless in promoting the interest of his own Church or denomination, and yet to have no grace in his own heart; to be ready to die for the distinctive opinions of his brand of Christianity, and yet have no real love to Christ. Such was the zeal of the Pharisees. They "travel over land and sea to win a single convert, and when he becomes one, they make him twice as much a son of hell as they are" (Matthew 23:15). This zeal is not true. There is such a thing as zeal from mere selfishness. There are times when it is in men's interest to be zealous in their Christianity. Power and influence are sometimes given to godly men. The good things of the world are sometimes attained by wearing a cloak of religion. And whenever this is the case there is no lack of false zeal. Such was the zeal of Joab, when he served David. There is such a thing as zeal from the love of praise. Such was the zeal of Jehu, when he was putting down the worship of Baal. Remember how he met Jonadab the son of Rechab, and said, "Come with me and see my zeal for the LORD" (2 Kings 10:16). Such is the zeal that John Bunyan refers to in "Pilgrim's Progress," when he speaks of some who went "for praise" to mount Zion. Some people feed on the praise of their fellow-creatures. They would rather have it from Christians than have none at all. It is a sad and humbling proof of man's corruption that there is no degree of self-denial and self-sacrifice to which men may not go from false motives. It does not follow that a man's religion is true because he "gives his body to be burned," or because he "gives his goods to feed the poor." The Apostle Paul tells us that a man may do this and yet not have true love. (1 Corinthians 13:1, etc) It does not follow because men go into a wilderness and become hermits, that therefore they know what true self-denial is. It does not follow because people enclose themselves in monasteries and nunneries, or become "sisters of charity" and "sisters of mercy," that therefore they know what true
crucifixion of the flesh and self-sacrifice is in the sight of God. All these things people may do on wrong principle. They may do them from wrong motives—to satisfy a secret pride and love of notorietybut not from the true motive of zeal for the glory of God. All such zeal, let us understand, is false. It is of the earth, and not of heaven. (3) Furthermore, if zeal is true it will be a zeal about things according to God's mind, and sanctioned by clear examples in God's Word. Take, for example, that highest and best kind of zeal—I mean zeal for our own growth in personal holiness. Such zeal will make a man continually feel that sin is the mightiest of all evils, and conformity to Christ the greatest of all blessings. It will make him feel that there is nothing which ought not to be done, in order to keep up a close walk with God. It will make him willing to cut off his right hand, or pluck out his right eye, or make any sacrifice, if only he can attain a closer communion with Jesus. Isn't this just what you see in the Apostle Paul? He says, "I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize—I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead. I press on toward the goal" (1 Corinthians 9:27, Philippians 3:13-14). Take, as another example, zeal for the salvation of souls. Such zeal will make a man burn with desire to remove the darkness which covers the souls of multitudes, and to bring every man, woman, and child he sees to the knowledge of the Gospel. Isn't this what you see in the Lord Jesus? It is said that He neither gave Himself nor His disciples much spare time and at times they didn't even have a chance to eat (Mark 6:31). Isn't this what you see in the Apostle Paul? He says, "I have become all things to all men so that by all possible means I might save some" (1 Corinthians 9:22).
Take, for another instance, zeal against evil practices. Such zeal will make a man hate everything which God hates, such as drunkenness, slavery, or infanticide, and long to sweep it from the face of the earth. It will make him jealous of God's honour and glory, and look on everything which robs Him of it as an offense. Isn't this what you see in Phinehas, the son of Eleazar? Or in Hezekiah and Josiah, when they eliminated idolatry in the land? Take, as another example, zeal for maintaining the doctrines of the Gospel. Such zeal will make a man hate unscriptural teaching, just as he hates sin. It will make him regard religious error as a pestilence which must be stopped, whatever the cost may be. It will make him scrupulously careful about every word in the counsel of God, lest by some omission the whole Gospel would be spoiled. Isn't this what you see in Paul at Antioch, when he withstood Peter to his face and said he was clearly in the wrong? (Galatians 2:11) These are the kind of things that true zeal is made of. Such zeal, let us understand, is honourable before God. (4) Furthermore, if zeal is true, it will be a zeal tempered with love. It will not be a bitter zeal. It will not be a fierce hatred of people. It will not be a zeal that is ready to take up the sword and to lash out with the weapons of the world. The weapons of true zeal are not worldly, but spiritual. True zeal will hate sin, and yet love the sinner. True zeal will hate heresy, and yet love the heretic. True zeal will long to smash the idol, but deeply pity the idolater. True zeal will detest every kind of wickedness, but labor to do good even to the vilest of sinners. True zeal will warn as Paul warned the Galatians and yet feel tenderly, as a nurse or a mother over erring children. It will expose false teachers, as Jesus did the Scribes and Pharisees, and yet weep
tenderly as Jesus did over Jerusalem when He came near to it for the last time. True zeal will be decided, as a surgeon dealing with diseased limb; but true zeal will be gentle, as one that is dressing the wounds of a brother. True zeal will speak truth boldly, like Athanasius against the world, and not care who is offended; but true zeal will endeavour in its speaking, to "speak the truth in love." (5) Furthermore, if zeal is true, it will be joined to a deep humility. A truly zealous man will be the last to discover the greatness of his own attainments. All that he is and does will fall immensely short of his own desires, that he will be filled with a sense of his own weakness and be amazed to think that God should work through him at all. Like Moses, when he came down from the Mountain, he will not be aware that his face shines. Like the righteous in the twentyfifth chapter of Matthew, he will not be aware of his own good works. Dr. Buchanan is one who is praised by all the churches. He was one of the first to take up the cause of the perishing heathen. He literally spent himself, body and mind, in laboring to arouse sleeping Christians to see the importance of missions. Yet he says in one of his letters, "I do not know that I ever had what Christians call zeal." Whitefield was one of the most zealous preachers of the Gospel the world has ever seen. Fervent in spirit, instant in season and out of season, he was a burning and shining light, and turned thousands to God. Yet he says after preaching for thirty years, "Lord help me to begin to begin." M'Cheyne was one of the greatest blessings that God ever gave to the Church of Scotland. He was a minister insatiably desirous of the salvation of souls. Few men ever did so much good as he did, though he died at the age of twenty-nine. Yet he says in one of his letters, "No one but God knows what an abyss of corruption is in my heart. It is perfectly wonderful that God could ever bless such a ministry." We can be very sure where there is self-conceit there is little true zeal. I ask all of you to especially remember the description of true zeal
which I have just given. Zeal according to knowledge-zeal from true motives-zeal warranted by Scriptural examples-zeal tempered with love-zeal accompanied by deep humility-this is true genuine zeal-this is the kind of zeal which God approves. You and I need never fear of having too much of such zeal. I ask you to remember the description because of the times in which we live. Beware of supposing that sincerity alone can ever make up true zeal-that earnestness, however ignorant, makes a man a really zealous Christian in the sight of God. There is a generation in these days which makes an idol of what it calls "seriousness" in Christianity. These men will allow no fault to be found in a man who is serious. Whatever his theological opinions may be—if he is a serious man, that is enough for these people, and we are to ask no more. They tell you we should just ignore the minute points of doctrine and any questions about words and names, about which Christians are not agreed. Is the man a serious man? If he is, we ought to be satisfied. Seriousness in their eyes covers over a multitude of sins. I solemnly warn you to beware of this dubious doctrine. In the name of the Gospel, and in the name of the Bible, I enter my protest against the theory that mere seriousness can make a man a truly zealous and holy man in the sight of God. These idolaters of seriousness would make us believe that God has not given us a standard of truth and error, or that the true standard, the Bible, is so obscure, that no man can find out what truth is by simply reading it. They pour contempt upon the Word, the written Word, and therefore they must be wrong. These idolaters of seriousness would make us condemn every witness for the truth, and every opponent of false teaching from the time of the Lord Jesus down to this very day. The Scribes and Pharisees were serious, and yet our Lord opposed them. And shall we dare even to hint the thought that they ought to have been left alone? Queen Mary was serious in restoring the Roman Catholic religion and trying to put down Protestantism, and yet godly brothers who believed in
Christ in truth and seriousness opposed her to the death. And shall we dare to say that since both parties were "serious both were in the right? The Devil-worshippers and idolaters of today are serious and yet our missionaries labor to expose their errors. And shall we dare to say that seriousness would take them to heaven, and that missionaries to heathens and Roman Catholics should stay at home? Are we really going to admit that the Bible does not show us what is truth? Are we really going to put a vague thing called seriousness, in the place of Christ and to maintain that no serious man can be wrong? God forbid that we should give place to such doctrine! I shrink with horror from such theology. I warn men solemnly to beware of being carried away by it for it is common and most seductive in this day. Beware of it, for it is only a new form of an old error-that old error which says that a man can't be wrong whose lives a serious and righteous life. Admire zeal. Seek after zeal. Encourage zeal. But see that your own zeal is true. See that the zeal which you admire in others is a zeal based on knowledg—-a zeal from right motives—a zeal that can bring chapter and verse out of the Bible for its foundation. Any zeal but this is nothing but a deceiving fire. It is not ignited by the Holy Spirit. 3. I now move on to my third point. Let me show why it is good for a person to be zealous It is certain that God never gave men and women a commandment which was not in their interest to obey. He never gave a teaching to His believing people which His people will not find it their highest happiness to follow after. This is true of all the instructions about the Christian character. Perhaps it is preeminently true in the case of zeal. (a) Zeal is good for the soul of a Christian We all know that exercise is good for the health, and that regular exercise of our muscles and limbs promotes our bodily comfort, and
increases bodily strength. No one has so much enjoyment of Christ as those who are always zealous for His glory, watchful over their own walk, sensitive to their own consciences, full of concern about the souls of others, and always watching, working, laboring, and striving to expand the knowledge of Jesus Christ on earth. Such men and women live in the full light of the sun, and therefore their hearts are always warm. Such men and women water others and therefore they are watered themselves. Their hearts are like a garden daily refreshed by the dew of the Holy Spirit. They honour God, and therefore God honours them. I want to be sure that everyone understands what I am saying. I do not want to appear to speak thoughtlessly of any believer. I know that "the Lord takes delight in his people" (Psalm 149:4). There is not one, from the least to the greatest—from the smallest child in the kingdom of God, to the oldest warrior in the battle against Satan— there is not one in whom the Lord Jesus Christ does not take great pleasure. We are all His children—and however weak and feeble some of us may be, as a father has compassion on his children, so the LORD has compassion on those who fear him. (Psalm 103:13). We are all the plants which He has planted; and though many of us are poor, weakly exotic plants, scarcely staying alive in foreign soil—yet as the gardener loves that which his hands have raised, so does the Lord Jesus love the poor sinners that trust in Him. But while I say this, I do also believe that the Lord takes special pleasure in those who are zealous for Him, in those who give their body, soul, and spirit, to extend His glory in this world. To them He reveals Himself, in a way different than to others. To them He shows things that others never see. He blesses the work of their hands. He commends them with spiritual contentment which others have only heard about. They are people after His own heart, for they are people more like Himself than others. No one has such joy and peace in believing —no one has such tangible contentment in their Christianity—no one has so much of heaven on earth—no one sees and feels so much of the compassion of the Gospel as those who are zealous, serious, devoted Christians. For the sake of our own souls, if there were no
other reason, it is good to be zealous, to be very zealous in our Christianity. (b) Just as zeal is good for us individually, it is also good, in a general sense, for the professing Church of Our Lord Jesus Christ Nothing is so effective in keeping true Christianity alive as the yeast of zealous Christians scattered throughout the Church. Like salt, they prevent the whole body from falling into a state of decay. No one but men of this kind can revive Churches that are about to die. It is impossible to overestimate the debt that all Christians owe to zeal. The greatest mistake the leaders of a Church can make is to drive zealous men out of its congregation. By doing so they drain out the life-blood of the system, and advance the church's decline and death. God delights in honouring zeal. Look through the list of Christians who have been used most mightily by God. Who are the men that have left the deepest and most indelible marks on the Church of their day? Who are the men that God has generally honoured to build up the walls of His Zion, and also to fight the enemy at the gate? He does not use men of learning and literary talent as readily as men of zeal. Latimer was not such a deeply-read scholar as Cranmer or Ridley. He could not quote from memory about the early church, as they did. He refused to be drawn into arguments about church history. He stuck to his Bible. Yet it is clear that no English reformer left such a lasting impression on the nation as old Latimer did. And what was the reason? His simple zeal. Baxter, the Puritan, was not equal to some of his contemporaries in intellectual gifts. He in no way could stand on a level with Manton or Owen. Yet few men probably exercised so wide an influence on the generation in which he lived. And what was the reason? His burning zeal.
Whitefield, and Wesley, and Berridge, and Venn were inferior in mental attainments to Butler and Watson. But they produced effects on the people of this country which fifty Butlers and Watsons would probably never have produced. They saved the Church of England from ruin. And what was one secret of their power? Their zeal. These men stood up front at turning points in the history of the Church. They remained unmoved during storms of opposition and persecution. It could be said that: —They were not afraid to stand alone. —They did not care if their motives were misinterpreted. —They considered everything a loss for the sake of the truth. —Each one of them was eminently a man of one thing: and that one thing was to advance the glory of God, and to declare His truth in the world. —They were all on fire, and so they lighted others. —They were wide awake, and so awakened others. —They were always working, and so shamed others into working too. —They came down upon men like Moses from the mountain-they shone as if they had been in the presence of God. —They carried with them everywhere they walked in the world, something of the atmosphere and savor of heaven itself. There is a sense in which it may be said that zeal is contagious. Nothing is more useful to those who profess to be Christians than to see a real live Christian, a thoroughly zealous man of God. They may speak reproachfully to him-they may criticize him-they may nit-pick
his conduct-they may look at him suspiciously-they may not understand him anymore than men understand a new phenomena in the heavens when it appears; but by degrees so slight as to be virtually imperceptible, a zealous man does them good. He opens their eyes. He makes them feel their own indifference. He makes their own great darkness visible. He compels them to see their own emptiness. He compels them to think, whether they like it or not— What are we doing? Are we nothing better then a vegetable that grows out of the ground? It may be a sad truth that one sinner destroys many good people; but it is also a blessed truth that one zealous Christian can do a lot of good. Yes: one single zealous man in a town-one zealous man in a congregation-one zealous man in a society-one zealous man in a family, may be a great blessing. How many useful ministries does such a man get going! How much Christian activity he often calls into being which would otherwise have remained dormant! How many fountains he opens which would otherwise have been sealed! Truly there is a deep mine of truth in those words of the Apostle Paul to the Corinthians: "Your enthusiasm has stirred most of them to action." (2 Corinthians 9:2). (c) But, just as zeal is good for the Church and for individuals, so zeal is also good for the world Where would the Missionary work be if it were not for zeal? Where would our City Missions and School Missions be if it were not for zeal? Where would our evangelistic outreach program be without zeal? Without zeal who would be willing to go and root out sin and ignorance, and find the dark places of the earth, and recover poor lost souls? Where would all these glorious instruments for good be if it were not for Christian zeal? Zeal called many of these institutions into being, and zeal keeps them at work when they have begun. Zeal gathers a few despised men, and makes them the nucleus of many a powerful ministry. Zeal prevents man from becoming lazy and sleepy
when the ministry is large and begins to get favor from the world. Zeal raises up men to go out, putting their lives in their hands. Zeal supplies their replacements when their lives are taken from them and they go home to heaven. What would become of the ignorant masses who crowd the streets and alleys of our overgrown cities if it were not for Christian zeal? Governments can do nothing with them: they cannot make laws that will confront the evil. The vast majority of professing Christians have no eyes to see it: like the priest and the Levite, they pass by on the other side. But zeal has eyes to see, and a heart to feel, and a head to devise, and a tongue to plead, and hands to work, and feet to travel, in order to rescue poor souls and raise them from their fallen state. Zeal does not stand meditating over difficulties, but simply says, "Here are some souls that are perishing, and we will do something." Zeal does not shrink back because the enemy is standing in the way: it looks over their heads, like Moses standing on top of Pisgah, and says, "We will possess the land." Zeal does not wait for reinforcements and delay until good works are fashionable: it goes forward like one who is deserted, and trusts that others will follow eventually. Yes, the world knows very little what a debt it owes to Christian zeal. How much crime it has restrained! How much disobedience it has prevented! How much public discontent it has calmed! How much obedience to the law and love of order it has produced! How many souls it has saved! Yes! and I believe we know very little of what might be accomplished if every Christian was a zealous person! How much if more ministers were zealous! How much if more laymen were more zealous! Oh, for the world's sake, as well as your own, resolve, work, strive to be a zealous Christian! Let everyone who professes to be a Christian beware of suppressing zeal. Seek it. Cultivate it. Try to enlarge the fire in your own heart, and the hearts of others, but never, never stop it. Beware of throwing cold water on zealous souls, whenever you meet with them. Beware of nipping in the bud this precious gift when it first shoots up. If you
are a parent, beware of suppressing it in your children. If you are a husband, beware of stopping it in your wife. If you are a brother, beware of restraining it in your sisters—and if you are a minister, beware of restraining it in the members of your congregation. It is a shoot of heavens own planting. Beware of crushing it, for Christ's sake. Zeal may make mistakes. Zeal may need directing. Zeal may lack guiding, controlling, and advising. Like the elephants on ancient fields of battle, it may sometimes injure its own side. But zeal does not need to be restrained in a wretched, cold, corrupt, miserable world like this. Zeal, like John Knox tearing down the Scottish monasteries, may hurt the feelings of narrow-minded and sleepy Christians. It may offend the prejudices of those old-fashioned religionists who hate everything new, and (like those who wanted soldiers and sailors to go on wearing pigtails) abhor all change. But zeal in the end will be justified by its results. Zeal, like John Knox, in the long run will do infinitely more good than harm. There is little danger of there ever being too much zeal for the glory of God. God forgive those who think there is! You know little of human nature. You forget that sickness is far more contagious than health, and that it is much easier to catch a cold than to give warmth. Depend on it, the Church seldom needs a bridle, but often needs a spur. It seldom needs to be restrained; it often needs to be urged on. And now, in conclusion, let me try to apply this subject to the conscience of each one of you. It is a warning subject, an arousing subject, an encouraging subject, according to the state of our hearts. I hope, by God's help, to give every reader his portion. (1) First of all, let me offer a warning to all who sit in churches and yet who have not made a clear profession of Christianity
There are millions, I fear, in this condition. If you are one, the subject before you is full of solemn warning. Oh, that the Lord in mercy may incline your heart to receive it! I ask you, then, with all love, Where is your zeal in Christianity? With the Bible opened before me I am bold in asking. But with your life before me, I tremble what you answer will be. I ask again, Where is your zeal for the glory of God? Where is your zeal for sharing Christ's Gospel to an evil world? Zeal, which was the characteristic of the Lord Jesus-zeal, which is the characteristic of the angels-zeal, which shines forth in all the brightest Christians—where is your zeal unconverted reader? Where is your zeal? You know it is nowhere at all; you know you see no value in it; you know it is scorned and rejected as evil by you and your companions; you know it has no place, no share, no home in the religion of your soul. It is not that you don't know what it is to be zealous. You have zeal, but it is all misapplied. It is all earthly: it is all about the things of this age. It is not zeal for the glory of God: it is not zeal for the salvation of souls. Yes: many a man has zeal for the newspaper, but not for the Biblezeal for the daily reading of the news, but no zeal for the daily reading of God's blessed Word. Many a man has zeal for the checkbook and other business books, but no zeal about the Book of Life and the last great accounting at the Great White Throne Judgment-zeal about gold, but no zeal about the unsearchable riches of Christ. Many a man has zeal about his earthly concerns—his family, his pleasures, his daily pursuits; but no zeal about God, and heaven, and eternity. If this is the state of any of you, wake up, I implore you, and see your gross folly. You cannot live forever. You are not ready to die. You are utterly unfit for the company of saints and angels. Wake up! Be zealous and repent! Wake up! To see the harm you are doing! You are putting arguments in the hands of unbelievers by your shameful coldness. You are pulling down as fast as ministers build. You are helping the devil. Wake up! Be zealous, and repent! Wake up to see your childish inconsistency! What can be a more worthy zeal than
eternal things, than the glory of God, than the salvation of souls? Surely it is good to labor for rewards that are temporal, but it is a thousand times better to labor for those that are eternal. Wake up! be zealous, and repent! Go and read that long-neglected Bible. Take up that blessed Book which you have, and perhaps never use. Read that New Testament all the way through. Do you find nothing there to make you zealous—to make you serious about your soul? Go and look at the cross of Christ. Go and see how the Son of God shed His precious blood there for you—how He suffered and groaned and died for you—how He poured out His soul as a offering for sin, in order that you, sinful brother or sister, might not perish but have eternal life. Go and look at the cross of Christ and never rest until you feel some zeal for your own soul—some zeal for the glory of God—some zeal for sharing of the Gospel throughout the world. Once more I say, Wake up! be zealous and repent! (2) Let me, in the next place, say something to arouse those "who make a profession of being committed Christians, and are yet are lukewarm in their practice." There are too many, I regret to say, in this state. If you are one, there is a lot in this subject which ought to lead you to a thorough searching of your heart. Let me speak to your conscience. I also desire to put the question to you with complete brotherly affection, Where is your zeal? Where is your zeal for the glory of God, and for the spreading of the gospel throughout the world? You know better than anyone else, that your zeal is almost nonexistent. You know that your zeal is nothing than a feeble glimmering spark that just sits there and does nothing—it is like something "about to die." (Revelation 3:2). Surely, there is a fault somewhere if this is the case. This state of things ought not to be. You, the child of God—you, redeemed at so glorious a price—you, ransomed with such precious blood—you, who are an heir of glory such as the world has never seen or spoken of—surely you ought to
be a man of great zeal. Surely your zeal should not be so weak. I deeply feel that this is a painful subject to talk about. I do it with reluctance, and with a constant remembrance of my own weakness. Nevertheless, I must speak the truth. The plain truth is that many believers today seem so afraid of doing some harm that they hardly ever do anything good. There are many who are quick to object to something, but never take any action; they are truly lacking anything even like Christian fire. They are like the Dutch government officials recorded in the history of the 18thcentury who would never allow Marlborough to risk anything, and by their extreme caution prevented many victories from being won. Truly, in looking around the Church of Our Lord Jesus Christ, a man might sometimes think that God's kingdom had come, and God's will was being done upon earth, so small is the zeal that some believers show. It is vain to deny it. I do not need to go far for evidence. I point to the many missionary agencies that are trying to reach the heathens in foreign lands and even the lost of our own country, struggling and paralyzed because of the lack of workers and funds. I ask you, "Is this zeal?" I point to the false doctrine that is allowed to flourish in our churches and homes without an effort being made to stop it, while so-called believers look on, and are content with wishing that it wasn't that way. I ask, "Is this zeal?" Would the apostles have been satisfied with such a state of things? We know they would not. If the conscience of any of you pleads guilty to being any part of the weaknesses I have just spoken of, I call on you in the name of the Lord, to wake up, be zealous, and repent. Don't let zeal be confined to those who are busy making money in the marketplace or the stock markets. Let us not be so zealous to pursue riches or to make new discoveries in the world but indifferent to send the Gospel to the heathen, or to pluck Roman Catholics out of the coming fires of hell, or to the sharing of the gospel to those in our own country. Never has there been so many doors of opportunity opened—never has there been so many possibilities for doing good. I detest that squeamishness which refuses to help Christian ministries if there is
an imperfection in the methods by which the work is carried on. At this rate we would never do anything at all. Let us resist the feeling, if we are tempted by it. It is one of Satan's schemes. It is better to work with weak instruments than not to work at all. At all times try to do something for God and Christ—something against ignorance and sin. Give, teach, admonish, visit, pray, according as God enables you. Only make up your mind that everyone can do something and resolve that you, at any rate, will do something. If you have only one talent do not bury it in the ground. Try to live your life so as to be missed when you are gone. You can do more in twelve hours than most people have ever done on any day in their lives. Think of the precious souls which are perishing while you are sleeping. Go ahead, if you want, and be taken up with your inward conflicts. Go on and analyze your own feelings and lament over your own vices, if you are so determined. But remember all this time souls are going to hell, and you might be able to do something to save them by working, by giving, by writing, by begging, and by prayer. Oh, wake up! Be zealous, and repent! Think of the shortness of time. You will soon be gone. You will not have any opportunity for works of mercy in heaven. In heaven there will be no uneducated people to instruct, and no unconverted to save. Whatever you do must be done now. Oh, when are you going to begin? Wake up! Be zealous, and repent. Think of the devil, and his zeal to destroy people. It was a solemn saying of Bernard when he said that "Satan would rise up in judgment against some people at the last day, because he had shown more zeal to ruin souls than they had to save them." Wake up! Be zealous, and repent. Think of "your Saviour," and all His zeal for you. Think of Him in Gethsemane and on Calvary, shedding His blood for sinners. Think of His life, death, and His sufferings. All this He has done for you. What are you doing for Him? Oh, resolve that for the time to come
you will spend and be spent for Christ! Wake up! be zealous and repent. (3) Last of all, let me encourage "all of you who are truly zealous Christians." I have but one request to make, and that is that you will persevere. I implore you to maintain your zeal and never let it go. I urge you never to stop doing the things you did at first, never to leave your first love, never let it be said of you that the things that you did in the first part of your Christian life were better than the things you did in your latter years—Beware of cooling down. All you have to do is to be lazy, and to sit still, and you will soon lose all your zeal. You will soon become another person from what you are now. Oh, don't think that this is a needless exhortation! It may be true that wise young believers are very rare. But it is just as true that zealous old believers are also very rare. Never allow yourself to think that you can do too much—that you can work too hard and long for the cause of Christ. For every person that does too much I will show you a thousand who don't do enough. Instead think that "Night is coming, when no one can work." (John 9:4). Give, teach, visit, work, and pray as if you were doing it for the last time. Take to heart the words of a zealous Christian, who said, when told that he ought to rest a little, "What should we rest for? Don't we have all eternity to rest?" Do not fear the reproach of men. Do not faint because you are sometimes abused. Don't let it bother you if you are sometimes called a bigot, a zealot, a fanatic, a crazy person, and a fool. There is nothing disgraceful in these titles. They have often been given to the best and wisest of men. If you are only zealous when you receive praise for it—if the wheels of your zeal must be oiled by the world's commendation, your zeal will be short-lived. Do not care for the praise or the frown of man. There is only one thing worth caring for,
and that is the praise of God. There is only one question worth asking about our actions: "How will they appear in the day of judgment?" Amen.
Freedom
"So if the Son sets you free, you will be free indeed."— John 8:36
The subject before us today deserves our attention. It should ring in the ears of every person like the voice of a trumpet. We live in a land which is the very cradle of freedom. But are we ourselves free? The question is one which demands special attention during the present state of public opinion. The minds of many are absorbed in politics. Yet there is a freedom, within the reach of all of us, which few, I am afraid, ever think of—a freedom independent of all political changes—a freedom which neither the prevailing government, nor the cleverest politician can bestow. This is the freedom about which I speak today. Do we know anything of it? Are we free? In opening this subject, there are three points which I wish to present. 1. I will show, in the first place, "The excellence of freedom." 2. I will show, in the second place, "The best and truest kind of freedom." 3. I will show, in the last place, "The way in which the best kind of freedom may become your very own." Let no one think for a moment that this is going to be a political sermon. I am no politician: I have no politics but those of the Bible.
The only party I care for is the Lord's side: show me where that is, and it shall have my support. The only election I am anxious about is the election of grace. My one desire is that sinners would make their own calling and election sure. The liberty I desire above all things to make known, and promote, is the glorious liberty of the children of God. The government I care to support is the government which is on the shoulder of my Lord and Saviour Jesus Christ. I want every knee to bow down before Christ, and every tongue to confess that He is Lord. I ask for your attention while I canvass these subjects. If you are not free, I want to guide you into true liberty. If you are free, I want you to know the full value of your freedom. 1. The first thing I want to show is "The excellence of freedom." On this point some may think it is needless to say anything: they assume that everyone knows the value of freedom, and that to dwell on it is merely a waste of time. I don't agree with such people at all. I believe that millions of our countrymen know nothing of the blessings which they enjoy in their own land: they have grown up from infancy to manhood in the midst of freedom. They don't have the slightest idea of the state of things in other countries: they are ignorant of the two worst kinds of tyranny—the crushing tyranny of a cruel military dictator, and the intolerant tyranny of an unreasoning mob. In short, many of us know nothing of the value of liberty, just because we have been born in the middle of it, and have never been without it for a moment. I call on everyone of you to remember that liberty is one of the greatest earthly blessings that we can have on this side of the grave. 1. We live in a land where our "bodies" are free. So long as we don't hurt someone's body, or property, or character, no one can touch us: the poorest man's house is his castle.
2. We live in a land where our "actions" are free. So long as we support ourselves, we are free to choose what we will do, where we will go, and how we will spend our time. 3. We live in land where our "consciences" are free. So long as we are peaceful about our beliefs, and do not interfere with others, we are free to worship God as we please, and no one can compel us to take his way to heaven. 4. We live in a land where no foreigner rules over us. Our laws are made and altered by people like ourselves, and our governors and leaders live among us, bone of our bone and flesh of our flesh. In short, we have every kind of freedom to an extent which no other nation on earth can equal. We have personal freedom, civil freedom, religious freedom, and national freedom. We have free bodies, free consciences, free speech, free thought, free action, free Bibles, a free press, and free homes. How vast is this list of privileges! How endless are the comforts which it contains! The full value of them perhaps can never be known. It was well said by the Jewish Rabbis of long ago, "If the sea were ink and the world parchment, it would never serve to describe the praises of liberty." And yet, the desire for this freedom has been the most fertile cause of misery to nations in every age of the world. What reader of the Bible can fail to remember the sorrows of the children of Israel, when they were slaves under Pharaoh in Egypt, or under the Philistines in Canaan? What student of history needs to be reminded of the misery inflicted on the Netherlands, Poland, Spain, and Italy by the hands of foreign oppressors, or the Inquisition?
Who, even in our own time, has not heard of that enormous fountain of wretchedness, the slavery of the Negro race? Certainly no misery is so great as the misery of slavery. To win and preserve freedom has been the aim of many national struggles which have flooded the earth with blood. Liberty has been the cause in which scores of Greeks, and Romans, and Germans, and Poles, and Swiss, and Englishmen, and Americans have willingly laid down their lives. No price has been thought too great to pay in order that nations might be free. The champions of freedom in every age have been rightly esteemed among the greatest benefactors of mankind. Such names as Moses and Gideon in Jewish history, such names as the Spartan Leonidas, the Roman Horatius, the German Martin Luther, the Swedish Gustavus Vasa, the Swiss William Tell, the Scotch Robert Bruce and John Knox, the English Alfred and Hampden and the Puritans, the American George Washington, are deservedly preserved in history, and will never be forgotten. To be the mother of many patriots is the highest praise of a nation. The enemies of freedom in every age have been rightly regarded as the parasites and irritations of their times. Such names as Pharaoh in Egypt, Dionysius at Syracuse, Nero at Rome, Charles IX in France, bloody Mary in England, are names which will never be rescued from disgrace. The public opinion of mankind will never cease to condemn them, on the one ground that they would not let people be free. But why should I dwell on these things? Time and space would fail me if I were to attempt to say ten percent of what might be said in praise of freedom. What are the chronicles of history but a long record of conflicts between the friends and foes of liberty? Where is the nation on the earth that has attained greatness, and left its mark on the world, without freedom? Which are the countries on the face of the globe at this very moment which are making the most progress in trade, in arts, in sciences, in civilization, in philosophy, in morals,
in social happiness? Precisely those countries in which there is the greatest amount of true freedom. Which are the countries today where there is the greatest amount of internal misery, where we hear continually of secret plots, and murmuring, and discontent, and attempts on life and property? Precisely those countries where freedom does not exist or exists only in name—where men and women are treated as slaves, and are not allowed to think and act for themselves. No wonder that a mighty Transatlantic Statesman declared on a great occasion to his assembled countrymen, "Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I do not know what course others may take; but as for me, give me liberty or give me death!" [Patrick Henry, an American Statesman of the 1 century]. Let us beware of "underestimating" the liberty we enjoy in this country of ours. I am sure there is need of this warning. There is, perhaps, no country on earth where there is so much grumbling and fault-finding as there is here. Men look at the alleged evils which they see around them, and exaggerate both their number and their intensity. They refuse to look at the countless blessings and privileges which surround us, or underrate the advantages of them. They forget that comparison should be applied to everything. With our faults and defects there is at this hour no country on earth where there is so much liberty and happiness for all classes, as there is here. They forget that as long as human nature is corrupt, it is vain to expect perfection here below. No laws or government whatever can possibly prevent a certain amount of abuses and corruptions. Once more then, I say, let us beware of undervaluing our liberty, and running eagerly after everyone who proposes sweeping changes.
Changes are not always improvements. The old shoes may have some holes and defects, but the new shoes may pinch so much that we can't walk at all. No doubt we might have better laws and government than we have: but I am quite sure we might just as easily have worse. Today there is no country on the face of the earth where there is so much care taken of the life, and health, and property, and character, and personal liberty of the average citizen, as there is in our country. Those who want to have more liberty, would soon find, if they visit other countries, that there is no country on earth where there is so much real liberty as our own. But while I command people not to undervalue our liberty, so also on the other hand I charge them not to "overvalue" it. Never forget that earthly slavery is not the only slavery, and earthly freedom not the only freedom. What will it profit you to be a citizen of a free country, so long as your soul is not free? What is the good of living in a free land like ours, with free thought, free speech, free action, free conscience, so long as you are a slave to sin, and a captive to the devil? Yes: there are tyrants whom no eye can see, as real and destructive as Pharaoh or Nero! There are chains which no hands can touch, as true and heavy and soul—withering as ever crushed the limbs of a slave! It is these tyrants whom I want you to remember today. It is these chains from which I want you to be free. By all means value your earthly liberty, but do not overvalue it. Look higher, further than any earthly freedom. In the highest sense let us ensure that "we are free indeed." 2. The second thing that I have to show is "the truest and best kind of freedom." The freedom I speak of is a freedom that is within the reach of every child of Adam who is willing to receive it. No power on earth can prevent a man or woman from receiving it, if they have but the will to
receive it. Tyrants may threaten and cast in prison, but nothing they can do can stop a person from receiving this liberty. And, once it is ours, nothing can take it away. Men may torture us, banish us, hang us, behead us, burn us, but they can never take from us true freedom. The poorest may have it along with the richest: the most uneducated may have it as well as the most educated, and the weakest as well as the strongest. Laws cannot deprive us of it: The Roman Catholic Church cannot rob us of it. Once it is ours, it is an everlasting possession. Now, what is this glorious freedom? Where is it to be found? What is it like? Who has obtained it for us? Who has got it at this moment to bestow? I ask you to give me your attention, and I will supply a simple answer to these questions. The true freedom I speak of is spiritual freedom—freedom of the soul. It is the freedom which Christ bestows freely on all true Christians. Those whom the Son makes free are free indeed, "Where the Spirit of the Lord is, there is freedom." (2 Corinthians 3:17). Let men say what they please about the comparative freedom of monarchies, republics, and democracies; let them struggle, if they will, for universal freedom, brotherhood, and equality: but we will never know the highest form of freedom until we are enrolled as citizens in the kingdom of God. We are ignorant of the best kind of freedom if we have not been set free by Christ. Those set free by Christ are free from the "guilt of sin." That heavy burden of unforgiven sin, which lies so heavy on many consciences, no longer presses them down. Christ's blood has cleansed it all away. They feel pardoned, reconciled, justified, and accepted in God's sight. They can look back on their old sins, however vile and many, and say, "You cannot condemn me." They
can look back on long years of carelessness and worldliness and say, "Who can hold me accountable for anything in my past?" This is true liberty. This is to be truly free. Those set free by Christ are free from the "power of sin." Sin no longer rules and reigns in their hearts, and overtakes them like a flood. Through the power of Christ's Spirit they restrain the deeds of their bodies, and crucify their flesh with its affections and lusts. Through His grace working in them they get the victory over their evil inclinations. The flesh may fight, but it does not conquer them; the devil may tempt and harass, but does not overcome them: they are no longer the slave of lusts and passion, and obsession, and moods. In all these things they are more than conquerors through Him who loved them. This is true liberty. This is to be truly free. Those set free by Christ are free from the "cringing fear of God." They no longer look at Him with dread and apprehension, as an offended Maker; they no longer hate Him, and hide from Him, like Adam did among the trees of the garden; they no longer tremble at the thought of His judgment. Through the Spirit of adoption which Christ has given them, they look on God as a reconciled Father, and rejoice in the thought of His love. They no longer feel His anger. They feel that when God the Father looks down on them, He sees them in Christ, and unworthy as they are in themselves, is well-pleased. This is true liberty. This is to be truly free. Those set free by Christ are free from the "fear of man." They are no longer afraid of man's opinions, or care much what man thinks of them; they are also indifferent to his favor or hatred, his smile or his frown. They look away from man who can be seen, to Christ who is not seen, and having the favor of Christ, they care little for the condemnation of man. "The fear of man" was once a snare to
them. They trembled at the thought of what man would say, or think, or do: they dared not run counter to the fashions and customs of those around them; they shrank from the idea of standing alone. But the snare is now broken and they are delivered. This is true liberty. This is to be truly free. Those set free by Christ are free from the "fear of death." Christians no longer look forward to death with silent dismay, as a horrible thing which they don't like to think about. Through Christ they can look this last enemy calmly in the face, and say, "You cannot harm me." They can look forward to all that comes after death— decay, resurrection, judgment, and eternity—and yet not be the least concerned. They can stand by the side of an open grave, and say, "Where, O death, is your victory? Where, O death, is your sting?" They can lay down on their deathbeds, and say, "Though I walk through the valley of the shadow of death, I will fear no evil." "Not a hair of my head will perish." This is true liberty. This is to be truly free. Best of all, those set free by Christ are "free forever." Once enrolled in the list of heavenly citizens, their names shall never be erased. Once presented with the freedom of Christ's kingdom, they will possess it eternally. The highest privileges of this world's freedom can only endure for a lifetime; the freest citizen on earth must submit eventually to death, and lose his privilege forever: but the privilege of Christ's people is eternal. They carry it down to the grave, and it still lives; they will rise again with it at the last day, and enjoy the privileges of it forevermore. This is true liberty. This is to be truly free. Does anyone ask how and in what way Christ has obtained these mighty privileges for His people? You have a right to ask the question, and it is one that can never be answered too clearly. Give me your attention, and I will show you by what means Christ has
made His people free. The freedom of Christ's people has been procured, like all other freedoms, at a mighty cost and by a mighty sacrifice. Great was the bondage in which they were naturally held, and great was the price necessary to be paid to set them free: mighty was the enemy who claimed them as his captives, and mighty power was needed to release them out of his hands. But, blessed be God, there was enough grace, and enough power available in Jesus Christ. He provided to the uttermost everything that was required to set His people free. The price that Christ paid for His people was nothing less than His own lifeblood. He became their Substitute, and suffered for their sins at the cross: He redeemed them from the curse of the law, by being made a curse for them. (Galatians 3:13) He paid all their debt in His own person, by allowing the punishment that would bring them peace to be laid on Him. (Isaiah 53:5) He satisfied every possible demand of the law against them, by fulfilling its righteousness to the uttermost. He cleared them from every accusation of sin, by becoming sin for them. (2 Corinthians 5:21) He fought their battle with the devil, and triumphed over him on the cross. As their Champion, He disarmed the powers and authorities, and made a public spectacle of them on Calvary. In a word, Christ having given Himself for us, has purchased the full right of redemption for us. Nothing can touch those to whom He gives freedom: their debts are paid, and paid a thousand times over; their sins are atoned for by a full, perfect, and sufficient atonement. A Divine Substitute's death completely meets the justice of God, and provides complete redemption for man. Let us take a good look at this glorious plan of redemption, and be careful that we understand it. Ignorance on this point is the one great cause of faint hopes, little comfort, and ceaseless doubts in the minds of many Christians. Too many are content with a vague idea that Christ will somehow save sinners: but how or why they don't have a clue. I protest against this ignorance. Let us set fully before our eyes
the doctrine of Christ dying in our place—His substituted death, and rest our souls on it. Let us hold on firmly to the mighty truth, that Christ on the cross: Christ on the cross: Stood in the place of His people Christ on the cross: Died for His people Christ on the cross: Suffered for His people Christ on the cross: Was counted a curse and sin for His people Christ on the cross: Paid the debts of His People Christ on the cross: Made restitution for His people Christ on the cross: Became the guarantee of His people Christ on the cross: Became the representative of His people And in this way Christ procured His people's freedom. Let us understand this clearly, and then we will see what a mighty privilege it is to be made free by Christ. This is freedom which, above all others is worth having. We can never value it too highly: there is no danger of overvaluing it. All other freedom is an unsatisfying thing at the best, and a poor uncertain possession at any time. Christ's freedom alone can never be overthrown. It is secured by a covenant ordered in all things and sure: its foundations are laid in the eternal councils of God, and no foreign enemy can overthrow them. They are cemented and secured by the blood of the Son of God Himself, and can never be destroyed. The freedom of nations often lasts no longer than a few centuries: the freedom which Christ gives to anyone of His people is a freedom that will outlive this material universe.
This is the truest, highest kind of freedom. This is the freedom which in a changing, dying world, I want men and women to possess. 3. I will now show, in the last place, "the way in which the best kind of freedom is made our own." This is a point of vast importance, on account of the many mistaken ideas which exist about it. Thousands, perhaps, will allow that there is such a thing as spiritual freedom, and that Christ alone has purchased it for us: but when they come to the application of redemption, they go astray. They cannot answer the question, "Who are those that Christ truly sets free?" And because they are lacking in any real knowledge about the answer, they sit still in their chains. I ask everyone of you to give me your attention once more, and I will try to throw a little light on the subject. Useless indeed is the redemption which Christ has obtained, unless you know how the fruit of that redemption can become your own. In vain have you read of the freedom by which Christ makes people free, unless you understand how you yourself may have an interest in it. We are not born with the freedom in Christ. The inhabitants of many a city enjoy privileges by virtue of their birthplace. Paul, who drew his first life breath at Tarsus in Cilicia, could say to the Roman Commander, "I was born free." But this is not the case with Adam's children, in regards to spiritual things. We are born slaves and servants of sin: we are by nature "children of wrath," and destitute of any claim to heaven. We do not acquire freedom in Christ by baptism. Every year many are solemnly baptized in the name of the Trinity, who serve sin like slaves, and neglect Christ all of their days. Wretched indeed is that person's state of soul who can give no better evidence of their citizenship of heaven than the mere naked fact of
their baptism! We do not acquire freedom in Christ by mere membership in a church. There are companies and corporations whose members are entitled to vast privileges, without any respect to their personal character, if their names are simply on the list of members. The kingdom of Christ is not a corporation of this kind. The great test of belonging to it is personal character. Let these things sink into our minds. Far be it from me to narrow the extent of Christ's redemption: the price He paid on the cross is sufficient for the whole world. Far be it from me to undervalue baptism or Church-membership: the ordinance which Christ appointed, and the Church which He maintains in the midst of a dark world, neither of them ought to be lightly esteemed. All I am contending is the absolute necessity of not being content with either baptism or Church-membership. If our religion stops short here it is unprofitable and unsatisfying. It needs something more than this to give us an interest in the redemption which Christ has purchased. There is no other way to acquire freedom in Christ than that of simply believing. It is by faith, simple faith in Him as our Saviour and Redeemer, that men's souls are made free. It is by receiving Christ, trusting Christ, committing ourselves to Christ, placing our whole weight on Christ— it is by this, and by no other plan, that spiritual liberty is made our own. Mighty as the privileges are which those who are free in Christ possess, they all become a man's property in the day that he first believes. He may not yet know their full value, but they are all his own. He that believes in Christ is not condemned, rather he is justified, is born again, is an heir of God, and has everlasting life. The truth before us is one of priceless importance. Let us cling to it
and never let it go. If you desire peace of conscience, if you want inward rest and comfort, then lock on to the truth that faith is the great secret of an interest in Christ's redemption. Take the simplest view of faith: beware of confusing your mind by complicated ideas about it. Follow holiness as closely as you can: seek the fullest and clearest evidence of the inward work of the Spirit. But in the matter of an interest in Christ's redemption remember that faith stands alone. It is by believing, simply believing, that souls become free. There is no more perfect doctrine than this to perfectly satisfy the ignorant and the unlearned! Visit the poorest and humblest person who knows nothing of theology, tell him the story of the cross, and the good news about Jesus Christ, and His love to sinners; show him that there is freedom provided for him, as well as for the most educated in the land— freedom from guilt, freedom from the devil, freedom from condemnation, freedom from hell. And then tell him plainly, boldly, fully, unreservedly, that this freedom can be all his, if he will but trust Christ and believe. There is no more perfect doctrine than this to perfectly satisfy the sick and dying! Go to the bedside of the vilest sinner, when death is coming near, and tell him lovingly that there is a hope even for him, if he will receive it. Tell him that Christ came into the world to save sinners, even the worst of them; tell him that Christ has done it all, paid it all, performed all, purchased all that the soul of man can possibly need for salvation. And then assure him that he, even he, may be instantly freed from all his guilt, if he will only believe. Yes, say to him, in the words of Scripture, "If you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved." (Romans 10:9) Let us never forget that this is the point to which we must turn our
own eyes, if we would know whether we have a saving interest in Christ's redemption. Do not waste your time in speculations whether you are elect, and converted, and a vessel of grace. Do not stand poring over the unprofitable question whether Christ died for you or not. Settle your thoughts on this one simple question, "Do I really trust in Christ, as a humble sinner? Do I throw myself at His feet? Do I believe?" Do not look to anything else. Look at this alone. Do not fear to rest your soul on clear passages and promises of Scripture. If you believe, you are truly free. (1) And now as I bring this sermon to a conclusion, let me lovingly press on everyone of you the question which naturally grows out of the whole subject. Let me ask one simple question: "Are you truly free?" I don't know who or what type of person you are. But this I do know, there never was an age when the question I press on you was more thoroughly needed. Political freedom, civil freedom, commercial freedom, freedom of the press—all these, and a hundred other worldly freedoms are swallowing up men's attention. Few, very few, find time to think of spiritual freedom. Many, too many, forget that no man is so thoroughly a slave, whatever his position, as the man who serves sin. Yes! There are thousands in this country who are slaves of beer and alcohol, slaves of lust, slaves of ambition, slaves of political party, slaves of money, slaves of gambling, slaves of fashion, or slaves of moods and emotions! You may not see their chains with the naked eye, and they themselves may boast of their freedom: but for all that they are thoroughly slaves. Whether men like to hear it or not, the gambler and the drunkard, the greedy and the passionate, the glutton and the addict, are not free, but slaves. They are tied hand and foot by the devil. "Everyone who sins is a slave of sin." (John 8:34) He that boasts of freedom, while he is enslaved by lusts and passions, is
going down to hell with a lie in his right hand. Wake up and see these things, while health, and time, and life are granted to you. Don't let political struggles and party strife make you forget your precious soul. Take any side in politics you please, and honestly follow your conscientious convictions; but never, never forget that there is a freedom far higher and more lasting than any that politics can give you. Don't rest till liberty is your own. Don't rest till YOUR SOUL IS FREE. (2) Do you feel and desire to be free? Do you find any longing within you for a higher, better freedom than this world can give—a freedom that will not die at your death, but will go with you beyond the grave? Then take the advice I give you today. Seek Christ, repent, believe, and be free. Christ has a glorious liberty to bestow on all who humbly cry to Him for freedom. Christ can take burdens off your heart, and remove the chains off your inward man. "If the Son sets you free, you will be free indeed." (John 8:36). Freedom like this is the secret of true happiness. No one goes through the world with such ease and contentment as those who are citizens of the heavenly city. Earth's burdens press lightly on their shoulders; earth's disappointments do not crush them down as they do others; earth's duties and anxieties do not drink up their spirit. In their darkest hours they have always this to fall back on, "I have something which makes me independent of this world: I am spiritually free." Freedom like this is the secret of being a good politician. In every age those who are free in Christ have been the truest friends to law and order, and to measures for the benefit of all classes of mankind. Never, never let it be forgotten that the despised Puritans,
two hundred years ago, did more for the cause of real liberty than all the governments which ever ruled this land. The root of the most genuine patriotism is always one of those whom Christ has made free. (3) Are you spiritually free? Then rejoice, and be thankful for your freedom. Don't worry about the scorn and contempt of man: you don't have any reason to be ashamed of your religion or your Master. He whose citizenship is in heaven (Philippians 3:20), who has God for his Father, and Christ for his Elder Brother, angels for his daily guards, and heaven itself for his home, is one that is well provided for. No change of laws can add to his greatness: no extension of right or privilege can raise him higher than he stands in God's sight. "The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance" (Psalm 16:6). Grace now, and the hope of glory hereafter, are more lasting privileges than the power of voting in countries. Are you free? Then stand firm in your liberty, and don't be entangled again in the yoke of bondage. — Don't listen to those who by good words and fine speeches would draw you back to the Roman Catholic Church. — Beware of those who would try to persuade you that there is any mediator but the one Mediator, Christ Jesus. — Beware of anyone who would try to persuade you that there is any sacrifice but the one Sacrifice offered on Calvary. — Beware of anyone who would try to persuade you that there is any priest but the great High Priest Emmanuel. — Beware of anyone who would try to persuade you that there is any
additions needed in worship but the savor of His name who was crucified. — Beware of anyone who would try to persuade you that there is any rule of faith and practice but God's Word. — Beware of anyone who would try to persuade you that there is any confessional but the throne of grace. — Beware of anyone who would try to persuade you that there is any effectual forgiveness but that which Christ bestows on the hearts of His believing people. — Beware of anyone who would try to persuade you that there is any purgatory [place where man is to pay for his sins] but the one fountain open for all sins, the blood of Christ, to be used only while we are alive. On all these points stand firm, and be on your guard. Scores of misguided teachers are trying to rob Christians of Gospel liberty, and to bring back among us erroneous superstitions. Resist them completely, and do not give way for a moment. Remember what the Roman Catholic Church was before the blessed Reformation. Remember at what mighty cost our martyred Reformers brought spiritual freedom to light by the Gospel. Stand firm for this freedom like a man, and work hard to hand it down to your children, complete and unimpaired. Are you free? Then think every day you live, of the millions of your fellow—creatures who are yet bound hand and foot in spiritual darkness. Think of the millions of heathens who have still never heard of Christ and salvation. Think of the Jews [also lost and condemned to Hell] who are still waiting for their Messiah. Think of the millions of Roman Catholics who are still in captivity under the Pope, and know
nothing of true liberty, light, and peace. Think of the millions of your own countrymen in our great cities, who, without the influence of Christ, are in reality heathens, and who the devil is continually leading captive at his will. Think of them all, and feel for them. Think of them all, and say often to yourself— "What can I do for them? How can I help to set them free?" What! Shall it be proclaimed at the last day: — that Pharisees and Jesuits have traveled the sea and land to make proselytes? — that politicians have united and labored night and day to obtain worldly freedom and free trade? — that philanthropists have labored in their soul for years to procure suppression of Negro slavery? And shall it appear at the same time that those set free in Christ have done little to rescue men and women from hell? God forbid! God forbid! Surely if the children of this world are zealous to promote earthly freedom, the children of God ought to be much more zealous to promote spiritual freedom. In the past, suffice it to say, we have been selfish and lazy in this matter. For the rest of our days let us use every effort to promote spiritual freedom. If we have tasted the blessings of freedom, let us spare no pains to make others free. Are you free? Then look forward in faith and hope for good things yet to come. Free as we are, if we believe in Christ, we must surely feel every day that we are not free from the presence of guilt, the power of sin, and the temptations of the devil. Redeemed as we are from the eternal consequences of the fall, we must often feel that we are not yet redeemed from sickness and weakness, from sorrow and from pain. No, indeed! Where are the free in Christ on earth who are not often
painfully reminded that they are not yet in heaven? We are still in the body; we are still traveling through the wilderness of this world: we are not at home. We have shed many tears already, and probably we will have to shed many more; we still have within us a poor weak heart: we are still liable to be assaulted by the devil. Our redemption has surely begun, but it is not yet completed. We have redemption now in the root, but we do not have it in the flower. But let us take courage: there are better days yet to come. Our great Redeemer and Liberator has gone before us to prepare a place for His people, and when He comes again our redemption will be complete. The great jubilee year is yet to come: — A few more Christmas and New Year's Days — A few more meetings and partings — A few more births and deaths — A few more weddings and funerals — A few more tears and struggles — A few more sicknesses and pains — A few more Sundays, Baptisms, and Lord Suppers — A few more sermons and prayers — A few more, and the end will come! Our Master will come back again. The dead saints will be raised. The living saints will be changed. Then, and not till then will we be completely free. The liberty which we enjoyed by faith will be changed into the liberty of sight, and the freedom of hope into the freedom of certainty.
Come, then, and let us resolve to wait, and watch, and hope, and pray, and live like men and women who have something laid up for them in heaven. The night is far spent, and the day is at hand. Our King is not far off: our full redemption draws near. Our full salvation is nearer then when we first believed. The signs of the times are strange, and demand every Christian's serious attention. The kingdoms of this world are in confusion: everywhere the powers of this world are reeling and shaken to their foundations. Extremely happy are those who are citizens of Christ's eternal kingdom, and ready for anything that may come. Blessed indeed are those men and women who know and feel that they are free! Amen.
Happiness
"Blessed [Happy] are the people whose God is the Lord." Psalm 144:15
An atheist was once addressing a crowd of people in the open air. He was trying to persuade them that there was no God and no devil, no heaven, and no hell, no resurrection, no judgment, and no life to come. He advised them to throw away their Bibles, and not to pay attention to what preachers said. He recommended them to think as he did, and to be like him. He talked boldly. The crowd listened eagerly. It was "the blind leading the blind." Both were falling into the pit (Matthew 15:14). In the middle of his address a poor old woman suddenly pushed her way through the crowd, to the place where he was standing. She stood before him. She looked him full in the face. "Sir," she said, in a loud voice, "Are you happy?" The atheist looked scornfully at her, and gave her no answer. "Sir," she said again, "I ask you to answer my question. Are you happy? You want us to throw away our Bibles.
You tell us not to believe what preachers say about Christ. You advise us to think as you do, and be like you. Now before we take your advice we have a right to know what good we will gain by it. Do your fine new ideas give you a lot of comfort? Do you yourself really feel happy?" The atheist stopped, and attempted to answer the old woman's question. He stammered, and shuffled, and fidgeted, and endeavoured to explain his meaning. He tried hard to return to the subject. He said, he "had not come to preach about happiness." But it was of no use. The old woman stuck to her point. She insisted on her question being answered, and the crowd took her side. She pressed him hard with her inquiry, and would take no excuse. And at last the atheist was obliged to leave, and sneak off in the confusion. His conscience would not let him stay: he dared not say that he was happy. The old woman showed great wisdom in asking the question that she did. The argument she used may seem very simple, but in reality it is one of the most powerful that can be employed. It is a weapon that has more effect on some minds than the most elaborate reasoning by some of our great apologists. Whenever a man begins to speak against and despise old Bible Christianity, thrust home at his conscience the old woman's question. Ask him whether his new views make him feel comfortable within himself. Ask Him whether he can say, with honesty and sincerity, that he is happy. The grand test of a man's faith and religion is, "Does it make him happy?" Let me now warmly invite every reader to consider the subject of this paper. Let me warn you to remember that the salvation of your soul, and nothing less, is closely bound up with the subject. The heart cannot be right in the sight of God which knows nothing of happiness. That man or woman cannot be in a safe state of soul who feels nothing of peace within. There are three things which I purpose to do, in order to clear up the
subject of happiness. I ask special attention to each one of them. And I pray the Spirit of God will apply it to all the souls of those who read this paper. 1. Let me point out some things which are absolutely essential to happiness. 2. Let me expose some common mistakes about the way to be happy. 3. Let me show the way to be truly happy. 1. First of all I have to "point out some things which are absolutely essential to true happiness." Happiness is what all mankind wants to obtain: the desire of it is deeply planted in the human heart. All men naturally dislike pain, sorrow, and discomfort. All men naturally like ease, comfort, and bliss. All men naturally hunger and thirst after happiness. Just as the sick man longs for health, and the prisoner of war for liberty—just as the parched traveler in hot countries longs to see the cooling fountain, or the ice—bound polar voyager the sun rising above the horizon—just in the same way does poor mortal man long to be happy. But how few consider what they really mean when they talk of happiness! How vague and indistinct and undefined the ideas of most men are on the subject! They think some are happy who in reality are miserable: they think some are gloomy and sad who in reality are truly happy. They dream of a happiness which in reality would never satisfy their nature's wants. Let me try this day to throw a little light on the subject. True happiness "is not perfect freedom from sorrow and discomfort." Let that never be forgotten. If it were so there would be no such thing as happiness in the world. Such happiness is for angels who have never fallen, and not for man. The happiness I am inquiring about is the kind that a poor, dying, sinful creature may hope to attain. Our whole nature is defiled by sin. Evil abounds in the world. Sickness,
and death, and change are daily doing their sad work on every side. In such a state of things the highest happiness man can attain to on earth must necessarily be a mixed thing. If we expect to find any literally perfect happiness on this side of the grave, we expect what we will not find. True happiness "does not consist in laughter and smiles." The face is very often a poor index of the inward man. There are thousands who laugh loud and are merry in the company of others, but are wretched and miserable in private, and almost afraid to be alone. There are hundreds who are solemn and serious in their demeanor, whose hearts are full of solid peace. A poet once wrote that our smiles are not worth very much, he said, "A man may smile and smile and be a villain." And the eternal Word of God teaches us that "Even in laughter the heart may ache" (Proverbs 14:13). Don't tell me of smiling and laughing faces: I want to hear of something more than that when I ask whether a man is happy. A truly happy man no doubt will often show his happiness in his face; but a man may have a very merry face and yet not be happy at all. Of all deceptive things on earth nothing is so deceptive as mere fun and cheerfulness. It is a hollow empty show, utterly devoid of substance and reality. Listen to the brilliant talker in society, and mark the applause which he receives from a company: follow him to his own private room, and you will very likely find him plunged in sad despondency. I know a man who confessed that even when he was thought to be most happy he often wished that he were dead. Look at the smiling beauty at the party, and you might suppose she never knew what it was like to be unhappy; see her the next day at her own home, and you may probably find her angry at herself and everybody else besides. No, worldly fun is not real happiness! There is a certain pleasure about it, I do not deny. There is an animal excitement about it, I make no question. There is a temporary elevation of spirits about it, I freely concede. But don't call it by the
sacred name of happiness. The most beautiful cut flowers stuck in the ground do not make a garden. When ordinary glass is called diamond, and tinsel is called gold, then, and not till then can people who can laugh and smile be called happy men. Once there was a man who consulted a physician about his depression. The physician advised him to keep up his spirits by going to hear the great comic actor of the day. "You should go and hear Matthew. He will make you good." "Sorry to say, sir," was the reply, "I am Matthew himself!" To be truly happy "the highest wants of a man's nature must be met and satisfied." The requirements of his curiously wrought constitution must be all met. There must be nothing about him that cries, "Give, give," but cries in vain and gets no answer. Animals are happy as long as they are warm and fed. The little infant looks happy when it is clothed, and fed, and well, and in its mother's arms. And why? Because it is satisfied. And just so it is with man. His highest wants must be met and satisfied before he can be truly happy. All needs must be met. There must be no void, no empty places, no unsupplied cravings. Till then he is never truly happy. And what are "man's principal wants?" Does he only have a body? No: he has something more! He has a soul. Does he only have the five senses? Can he do nothing but hear, and see, and smell, and taste, and feel? No: he has a thinking mind and a conscience! Does he have any consciousness of any world but that in which he lives and moves? He has. There is still a small voice within him which often makes itself heard: "That this is not all there is to life! There is world unseen: there is a life beyond the grave." Yes! it is true. We are fearfully and wonderfully made. All men know it: all men feel it, if they would only speak the truth. It is utter nonsense to pretend that food and clothing and earthly material wealth alone can make men happy. The soul has needs. There are needs of the conscience. There can be no true happiness until these wants are satisfied. To be truly happy "a man must have sources of happiness which are not dependent on anything in this world." There is nothing on earth
which is not stamped with the mark of instability and uncertainty. All the good things that money can buy are but for a moment: they either leave us or we are obliged to leave them. All the sweetest relationships in life are liable to come to an end: death may come any day and cut them off. The man whose happiness depends entirely on things here below is like him who builds his house on sand. Don't tell me of your happiness if it daily depends on the uncertainties of the earth. Your home may be rich in comforts; your wife and children may be all you could desire; your incomes may be amply sufficient to meet all your wants. But oh, remember, if you have nothing more than this to look to, that you are standing on the edge of a cliff! You joy may be deep and earnest, but it is fearfully short-lived. It has no root. It is not true happiness. To be really happy "a man must be able to look at every part of his life without uncomfortable feelings." He must be able to look at the past without guilty fears; he must be able to look around him without discontent; he must be able to look forward without anxious dread. He must be able to sit down and think calmly about things past, present, and to come, and feel prepared. The man who has a weak side in his condition—a side that he does not like looking at or considering—that man is not really happy. Do not talk to me of your happiness, if you are unable to look steadily either before or behind you. Your present position may be easy and pleasant. You may find many sources of joy and gladness in your profession, your dwelling-place, your family, and your friends. Your health may be good, your spirits may be cheerful. But stop and think quietly over your past life. Can you reflect calmly on all the omissions and commissions of by—gone years? How will they bear God's inspection? How will you answer for them at the last judgment? And then look forward and think on the years yet to come. Think of the certain end towards which you are heading; think of death; think of judgment; think of the hour when you will meet God face to face. Are you ready for it? Are you prepared? Can you look forward to these
things without alarm? Oh, be very sure if you cannot look comfortably at any time in your life but the present, then your boasted happiness is a poor unreal thing! It is but a fancy and decorated coffin—fair and beautiful on the outside, but nothing but bones and decay within. It is a mere thing of a day, like Jonah's gourd. It is not real happiness. I ask my readers to fix in their minds the account of things essential to happiness, which I have attempted to give. Dismiss from your thoughts the many mistaken notions on this subject, they are like counterfeit money. To be truly happy, the wants of your soul and conscience must be satisfied; to be truly happy, your joy must be founded on something more than this world can give you; to be truly happy, you must be able to look on every side—above, below, behind, before—and feel that all is right. This is real, genuine happiness: this is the happiness I have in view when I urge your attention to the subject of this paper. 2. In the next place, "let me expose some common mistakes about the way to be happy." There are several roads which are thought by many to lead to happiness. In each of these roads thousands and tens of thousands of men and women are continually traveling. Each fancies that if he could only attain all he wants he would be happy. Each fancies, if he does not succeed, that the fault is not in his road, but in his own lack of luck and good fortune. And everyone seems ignorant of the fact that they are chasing after shadows. They have started in a wrong direction: they are seeking that which can never be found in the place where they seek it. I will mention by name some of the principal delusions about happiness. I do it in love, and kindness, and compassion to men's souls. I believe it to be a public duty to warn people against cheats, quacks, and impostors. Oh how much trouble and sorrow it might save my readers, if they would only believe what I am going to say!
It is an utter mistake to suppose the "position and fame alone" can give happiness. The kings, presidents, and rulers of this world are not necessarily happy men. They have troubles and crosses, which none know but themselves; they see a thousand evils, which they are unable to remedy; they are slaves working in golden chains, and have less real liberty than any in the world; they have burdens and responsibilities laid upon them, which are a daily weight on their hearts. The Roman Emperor Antonine often said, that "the imperial power was an ocean of miseries." Queen Elizabeth, when she heard a milk-maid singing, wished that she had been born to a lot like hers. Never did the poet write a truer word than when he said, "Uneasy lies the head that wears a crown." It is an utter mistake to suppose that "riches alone" can give happiness. They can enable a man to command and possess everything but inward peace. They cannot buy a cheerful spirit and a light heart. There is anxiety in the getting of them, and anxiety in the keeping of them, anxiety in the using of them, and anxiety in the disposing of them, anxiety in the gathering, and anxiety in the scattering of them. He is a wise man who said that "money" was only another name for "trouble." It is an utter mistake to suppose that "learning and science alone" can give happiness. They may occupy a man's time and attention, but they cannot really make him happy. They that increase knowledge often "increase sorrow:" the more they learn, the more they discover their own ignorance (Ecclesiastes 1:18). The heart wants something as well as the head: the conscience needs food as well as the intellect. All the secular knowledge in the world will not give a man joy and gladness, when he thinks about sickness, and death, and the grave. They that have climbed the highest, have often found themselves solitary, dissatisfied, and empty of peace. The learned Selden, at the close of his life, confessed that all his learning did not give him such comfort as four verses of Titus: "For the grace of God that brings salvation has appeared to all men. It teaches us to say "No" to
ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope —the glorious appearing of our great God and Saviour, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good. Titus 2:11-14 It is an utter mistake to suppose that "idleness alone" can give happiness. The laborer who gets up at five in the morning, and goes out to work all day in a cold clay ditch, often thinks, as he walks past the rich man's house, "What a fine thing it must be to have no work to do." Poor fellow! He doesn't know what he is saying. The most miserable creature on earth is the man who has nothing to do. Work for the hands or work for the mind is absolutely essential to human happiness. Without it the mind feeds upon itself, and the whole inward man becomes diseased. The machinery within "will" work, and without something to work upon, will often wear itself to pieces. There was no idleness in the Garden of Eden. Adam and Eve had to "work it and take care of it." There will be no idleness in heaven: God's "servants will serve Him." Oh, be very sure the idlest man is the man most truly unhappy! (Genesis 2:15; Revelation 22:3) It is an utter mistake to suppose that "pleasure-seeking and amusement alone" can give happiness. Of all roads that men can take in order to be happy, this is the one that is most completely wrong. Of all weary, flat, dull, and unprofitable ways of spending life, this exceeds them all. To think of a dying creature, with an immortal soul, expecting happiness in feasting and reveling—in dancing and singing —in dressing and visiting—in party-going and gambling—in races and fairs—in hunting and shooting—in crowds, in laughter, in noise, in music, in wine! Surely it is a sight that is enough to make the devil laugh and the angels weep. Even a child will not play with its toys all day long. It must have food. But when grown up men and women think to find happiness in a constant round of amusement they sink far below a child.
I place before every reader of this paper these common mistakes about the way to be happy. I ask you to mark them well. I warn you plainly against these pretended short cuts to happiness, however popular they may be. I tell you that if you believe that anyone of them can lead you to true peace you are entirely deceived. Your conscience will never feel satisfied; your immortal soul will never feel easy: your whole inward man will feel uncomfortable and unhealthy. Take anyone of these roads, or take all of them, and if you have nothing besides to look to, you will never find happiness. You may travel on and on and on, and the wished for object will seem far away at the end of each stage of life as when you started. You are like one pouring water into a sieve, or putting money into a bag with holes. You might as well try to make an elephant happy by feeding him with a grain of sand a day, as try to satisfy that heart of yours with position, riches, learning, idleness, or pleasures. Do you doubt the truth of all that I am saying to you? I dare say you do. Then let us turn to the great Book of human experience, and read over a few lines out of its solemn pages. You will have the testimony of a few competent witnesses on the great subject I am calling to your attention. A king will be our first witness: I mean Solomon, King of Israel. We know that he had power, and wisdom, and wealth, far exceeding that of any ruler of his time. We know from his own confession, that he tried the great experiment of seeing how far the good things of this world can make men happy. We know from the record of his own hand, the result of this curious experiment. He writes it by the inspiration of the Holy Spirit, for the benefit of the whole world, in the book of Ecclesiastes. Never, surely, was the experiment tried under such favorable circumstances: never was anyone so likely to succeed as the Jewish King. Yet what is Solomon's testimony? You have it in his melancholy words: "I have seen all the things that are done under the sun; all of them are meaningless, a chasing after wind" (Ecclesiastes 1:14).
A famous German writer will be our next witness: I mean Goethe. It is well known that he was almost idolized by many during his life. His works were read and admired by thousands. His name was known and honoured, wherever German was read, all over the world. And yet the praise of man, of which he reaped such an abundant harvest, was utterly unable to make Goethe happy. "He confessed, when about eighty years old, that he could not remember being in a really happy state of mind even for a few weeks together; and that when he wished to feel happy, he had to veil his self-consciousness." (Sinclair's Anecdotes and Aphorisms, p. 280) An English poet will be our next witness: I mean Lord Byron, if ever there was one who ought to have been happy according to the standard of the world, Lord Byron was the man. He began life with all the advantages of English rank and position. He had splendid abilities and powers of mind, which the world soon discovered and was ready to honour. He had a sufficiency of means to gratify every lawful wish. Humanly speaking, there seemed nothing to prevent him from enjoying life and being happy. Yet it is a notorious fact that Byron was a miserable man. Misery stands out in his poems: misery creeps out in his letters. Weariness, boredom, disgust, and discontent appear in all of his ways. He is an awful warning that rank, and title, and literary fame, alone, are not sufficient to make a man happy. A man of science will be our next witness: I mean Sir Humphrey Davy. He was a man eminently successful in the line of life which he chose, and deservedly so. A distinguished philosopher— the inventor of the famous safety-lamp which bears his name, and has preserved many a poor miner from death by fiery explosion. A member of the ruling class in England and President of the Royal Society—his whole life seemed a continual career of prosperity. If education alone were the road to happiness, this man at least ought to have been happy. Yet what was the true record of Davy's feelings? We have it in his own sad journal at the latter part of his life. He describes himself in two painful words: "Very miserable!"
The Statesmen and Politicians who have swayed the destinies of the world, ought by good right to be our last witnesses. But I refrain, in Christian love, to bring them forward. It makes my heart ache when I run my eye over the list of names famous in history, and think how many have worn out their lives in a breathless struggle after office and distinction. How many of our greatest men have died of broken hearts—disappointed, disgusted, and tried with constant failure! How many have left on record some humbling confession that in the plenitude of their power they were grieving for rest, as the caged eagle for liberty! How many whom the world is applauding as "masters of the situation," are in reality little better than galleyslaves, chained to the oar and unable to get free! Yes, there are many sad proofs, both among the living and the dead, that to be great and powerful is not necessarily to be happy. I think it very likely that men do not believe what I am saying. I know something of the deceitfulness of the heart on the subject of happiness. There are few things which man is slow to believe as the truths I am now putting forth about the way to be happy. Bear with me then while I say something more. Come and stand with me some afternoon in the heart of the city of London. Let us watch the faces of most of the wealthy men whom we will see leaving their places of business at the close of the day. Some of them are worth hundred of thousands: some of them are worth millions. But what is written in the faces of these grave men whom we see swarming out from the Bank of England and the Stock Exchange? What is the meaning of those deep lines which wrinkle so many a cheek and so many a brow? What is the meaning of that air of anxious thoughtfulness which is worn by five out of every six we meet? Yes, these things tell a serious tale. They tell us that it needs something more than gold and bank notes to make men happy. Come next and stand with me near the Houses of Parliament, in the middle of a busy session. Let us scan the faces of the politicians,
whose names are familiar and well-known all over the civilized world. There you may see on some fine evening the mightiest Statesmen in England hurrying to a debate, like eagles to the carcass. Each has the power of good or evil in his tongue which it is fearful to contemplate. Each may say things before tomorrow's sun dawns, which may affect the peace and prosperity of nations, and convulse the world. There you may see the men who hold the reins of power and government already; there you may see the men who are daily watching for an opportunity of snatching those reins out of their hands, and governing in their stead. But what do their faces tell us as they rush to their posts? What may be read in many of their wrinkled foreheads—so absent-looking and sunk in thought? They teach us a solemn lesson. They teach us that it needs something more than political greatness to make men happy. Come next and stand with me in the most fashionable part of London, in the height of the season. Let us visit Regent Street or Pall Mall, Hyde Park or May Fair. How many beautiful faces and splendid clothes we will see! How many we will count in an hour's time who seem to possess the choicest gifts of this world—beauty, wealth, position, fashion, and a throng of friends. But how few we will see who appear happy! In how many faces we will read weariness, dissatisfaction, discontent, sorrow, or unhappiness, as clearly as if it was written with a pen! Yes: it is a humbling lesson to learn, but a very wholesome one. It needs something more than position, and fashion, and beauty, to make people happy. Come next and walk with me through some quiet country village in merry England. Let us visit some secluded corner, far away from the great cities, and fashionable indulgence and political strife. There are many such villages to be found in the land. There are even rural places where there is neither street, nor shop, nor bar—where there is work for all the laborers, and a church for all the population, and a school for all the children, and a minister of the gospel to look after the people. Surely, you will say, we will find happiness here! Surely such places must be the very abodes of peace and joy! Go into these
quiet—looking cottages, one by one, and you will soon be shocked. Learn the inner history of each family, and you will soon alter your mind. You will soon discover that backbiting, and lying, and slandering, and envy, and jealousy, and pride, and laziness, and drinking, and extravagance, and lust, and petty quarrels, can murder happiness in the country quite as much as in the town. No doubt a rural village sounds pretty in poetry, and looks beautiful in pictures; but in sober reality human nature is the same evil thing everywhere. Yes, it needs something more than a residence in a quiet country village to make any child of Adam a happy man! I know these are ancient things. They have been said a thousand times before without effect, and I suppose they will be said without effect again. I want no greater proof of the corruption of human nature than the determination with which we seek happiness where happiness cannot be found. Century after century wise men have left on record their experience about the way to be happy. Century after century the children of men will declare that they know the way to happiness perfectly well, and need no teaching. They cast to the winds our warnings; they rush, everyone, on his own favorite path; they walk in a worthless shadow, and trouble themselves in vain, and wake up when it is too late to find that their whole life has been a great mistake. Their eyes are blinded: they will not see that their visions are as baseless and disappointing as the mirage of the African desert. Like the tired traveler in those deserts, they think they are approaching a lake of cooling waters; like the same traveler, they find to their dismay that this imaginary lake was a splendid optical delusion, and that they are still helpless in the midst of burning sands. Are you a young person? I implore you to accept the tender warning of a minister of the Gospel, and not to seek happiness where happiness cannot be found. Don't seek it in riches; don't seek it in power and position; don't seek it in pleasure; don't seek it in learning. All these are bright and splendid fountains: their waters taste sweet. A crowd is standing around them, which will not leave
the, but oh, remember that God has written over each of these fountains, "Everyone who drinks this water will be thirsty again" (John 4:13). Remember this and you will be wise. Are you poor? Are you tempted to daydream that if you had the rich man's place you would be quite happy? Resist the temptation, and cast it behind you. Do not envy your wealthy neighbors: be content with such things as you have. Happiness does not depend on houses or land; silk and fine clothes cannot shut out sorrow from the heart; mansions and villas cannot prevent anxiety and care coming in through their doors. There is as much misery riding and driving about in cars as there is walking about on foot: there is as much unhappiness in elegant houses as in humble cottages. Oh, remember the mistakes which are common about happiness and be wise! 3. Let me now, in the last place, "point out the way to be really happy." There is a sure path which leads to happiness, if men will only take it. There never lived a person who traveled in that path, and missed the object that he sought to attain. It is a path open to all. It needs neither wealth, nor position, nor learning in order to walk in it. It is for the servant as well as for the master: it is for the poor as well as for the rich. None are excluded but those who exclude themselves. Where is this path? Where is this road? Listen, and you will hear. The way to be happy is "to be a real, thorough-going true-hearted Christian." Scripture declares it; experience proves it. The converted man, the believer in Christ, the child of God—he, and he alone, is the happy man. It sounds too simple to be true: it seems at first sight so simple a statement that it is not believed. But the greatest truths are often the
simplest. The secret which many of the wisest on earth have utterly failed to discover, is revealed to the humblest believer in Christ. I repeat it deliberately, and defy the world to disprove it: the true Christian is the only happy man. What do I mean when I speak of a true Christian? Do I mean everybody who goes to a church? Do I mean everybody who professes an orthodox creed, and bows his head at the belief? Do I mean everybody who professes to love the Gospel? No: indeed! I mean something very different. All are not Christians who are called Christians. The man I have in view is "the Christian in heart and life." He who has been taught by the Spirit really to feel his sins—he who really rests all his hopes on the Lord Jesus Christ, and His payment for man's sins on the Cross—he who has been born again and really lives a spiritual, holy life—he whose religion is not merely a Sunday show, but a mighty constraining principle governing every day of his life—he is the man I mean, when I speak of a true Christian. What do I mean when I say the true Christian is happy? Has he no doubts and no fears? Has he no anxieties and no troubles? Has he no sorrows and no cares? Does he never feel pain, and shed no tears? Far be it from me to say anything of the kind. He has a body weak and frail like other men; he has affections and passions like everyone born of a woman: he lives in a changing world. But deep down in his heart he has a mine of solid peace and substantial joy which is never exhausted. This is true happiness. Do I say that all true Christians are equally happy at all times? No: not for a moment! All have their ebbs and flows of peace, like the sea. Their bodily health is not always the same; their earthly circumstances are not always the same; the souls of those they love fill them at times with special anxiety: they themselves are sometimes overtaken by a fault, and walk in darkness. They sometimes give way to inconsistencies and besetting sins, and lose their sense of forgiveness. But, as a general rule the true Christian has a deep pool of peace within him, which even at the lowest is
never entirely dry. I use the words, "as a general rule," advisedly. When a believer falls into such a horrible sin as that of David [adultery and murder], it would be monstrous to talk of his feeling inward peace. If a man professing to be a true Christian talked to me of being happy in such a case—before giving any evidence of the deepest, most heartabasing repentance—I should feel great doubts whether he ever had any grace at all. The true Christian is the only happy man, because "his conscience is at peace." That mysterious witness for God, which is so mercifully placed within us, is fully satisfied and at rest. It sees in the blood of Christ a complete cleansing away of all its guilt. It sees in the priesthood and mediation of Christ a complete answer to all its fears. It sees that through the sacrifice and death of Christ, God can now be just, and yet be the justifier of the ungodly. It no longer bites and stings, and makes its possessor afraid of himself. The Lord Jesus Christ has amply met all its requirements. Conscience is no longer the enemy of the true Christian, but his friend and adviser. Therefore he is happy. The true Christian is the only happy man, because he can "sit down quietly and think about his soul." He can look behind him and ahead of him, he can look within him and around him, and feel, "All is well." He can think calmly on his past life, and however many and great his sins, take comfort in the thought that they are all forgiven. The righteousness of Christ covers all, as Noah's flood covered the highest mountain. He can think calmly about things to come, and yet not be afraid. Sickness is painful; death is solemn; the judgment day is an awful thing: but having Christ for him, he has nothing to fear. He can think calmly about the Holy God, whose eyes are on all his ways, and feel, "He is my Father, my reconciled Father in Christ Jesus. I am weak; I am unprofitable: yet in Christ He regards me as His dear child, and is well-pleased." Oh, what a blessed privilege it is to be able to "think," and not be afraid! I can well understand the
mournful complaint of the prisoner in solitary confinement. He had warmth, and food, and clothing, and work, but he was not happy. And why? He said, "He was obliged to think." The true Christian is the only happy man, because "he has sources of happiness entirely independent of this world." He has something which cannot be affected by sickness and by deaths, by private losses and public calamities—he has the "peace of God, which transcends all understanding." He has a hope laid up for him in Heaven; he has a treasure which moth and rust cannot corrupt; he has a house which can never be torn down. His loving wife may die, and his heart feel torn in two; his darling children may be taken from him, and he may be left alone in this cold world; his earthly plans may be crossed; his health may fail; but all this time he has a part of him which can never be hurt. He has a Friend who never dies; he has possessions beyond the grave, of which nothing can deprive him: his springs of water on this earth may dry up, but his springs of living water never run dry. This is real happiness. The true Christian is happy, because he is "in his right position." All the powers of his being are directed to right ends. His affections are not set on things here on earth, but on things in heaven; his will is not bent on self-indulgence, but is submissive to the will of God; his mind is not absorbed in wretched perishable insignificant things. He desires useful employment: he enjoys the luxury of doing good. Who does not know the misery of disorder? The heart of an unconverted man is like a house that is a mess. Grace puts everything in that heart in its right position. The things of the soul come first, and the things of the world come second. Anarchy and confusion cease: unruly passions no longer do what seems right in their own eyes. Christ reigns over the whole man, and each part of him does his proper work. The new heart is the only real happy heart, for it is the only heart that is in order. The true Christian has found out his place. He has laid aside his pride and self-will; he sits at the feet of Jesus, and is in his right mind: he loves God and loves man, and so he is happy. In heaven all are happy because all do God's will perfectly. The
nearer a man gets to this standard the happier he will be. The plain truth is that without Christ there is no happiness in the world. He alone can give the Comforter who abides forever. He is the sun; without Him men never feel warm. He is the light; without Him men are always in the dark. He is the bread; without Him men are always starving. He is the living water; without Him men are always thirsty. Give them what you like— place them where you please— surround them with all the comforts you can imagine—it makes no difference. Separate from Christ, the Prince of Peace, a man cannot be happy. Give a man a sensible interest in Christ, and he will be happy "in spite of poverty." He will tell you that he wants nothing that is really good. He is provided for: he has riches in possession, and riches in restoration; he has meat to eat that the world does not know of; he has friends who never leave him or forsake him. The Father and the Son come to him, and make their home with him: the Lord Jesus Christ has supper with him, and he with Christ (Revelation 3:20). Give a man a sensible interest in Christ, and he will be happy "in spite of sickness." His flesh may groan, and his body be worn out with pain, but his heart will rest and be at peace. One of the happiest people I ever saw was a young woman who had been hopelessly ill for many years with disease of the spine. She lay in an attic without the warmth of a fire; the roof was less than two feet above her face. She did not have the slightest hope of recovery. But she was always rejoicing in the Lord Jesus. The spirit triumphed mightily over the flesh. She was happy, because Christ was with her. Give a man a sensible interest in Christ, and he will be happy "in spite of abounding public calamities." The government of his country may be thrown into confusion, rebellion and disorder may turn everything upside down, laws may be trampled underfoot; justice and equity may be outraged; liberty may be cast down to the ground; might may prevail over right: but still his heart will not fail. He will
remember that the kingdom of Christ will one day be set up. He will say, like the old minister who lived throughout the turmoil of the French revolution: "It is all right: it will be well with the righteous." I know well that Satan hates the doctrine which I am endeavouring to press upon you. I have no doubt he is filling your mind with objections and reasonings, and persuading you that I am wrong. I am not afraid to meet these objections face to face. Let us bring them forward and see what they are. You may tell me that "you know many very religious people who are not happy at all." You see them diligent in attending public worship. You know that they are never missing at the Lord's Supper. But you see in them no marks of the peace which I have been describing. But are you sure that these people you speak of are true believers in Christ? Are you sure that, with all their appearance of religion, they are born again and converted to God? Isn't very likely that they have nothing but the name of Christianity, without the reality; and a form of godliness, without the power? Yes! you have yet to learn that people may do many religious acts, and yet possess no saving religion! It is not a mere formal, ceremonial Christianity that will ever make people happy. We want something more than going to Church, and going to the Lord's Table, to give us peace. There must be a real, vital union with Christ. It is not the formal Christian, but the true Christian, that is the happy man. You may tell me that "you know really spiritually-minded and converted people who do not seem happy." You have heard them frequently complaining of their own hearts, and groaning over their own weaknesses. They seem to you all doubts, and anxieties, and fears; and you want to know where is the happiness in these people of which I have been saying so much. I do not deny that there are many saints of God such as these whom you describe, and I am sorry for it. I allow that there are many
believers who live far below their privileges, and seem to know nothing of the joy and peace in believing. But did you ever ask any of these people whether they would give up their Christianity, and go back to the world? Did you ever ask them, after all their groanings, and doubtings, and fearings, whether they think they would be happier if they ceased to follow after Christ? "Did you ever ask those questions?" I am certain if you did, that the weakest and lowest believers would all give you one answer. I am certain they would tell you that they would rather cling to their little scrap of Hope in Christ, than possess the world. I am sure they would all answer, "Our faith is weak, if we have any; our grace is small, if we have any; our joy in Christ is next to nothing at all: but we cannot give up what we have got. Though the Lord slay us, we must cling to Him." The root of happiness lies deep in many a poor weak believer's heart, when neither leaves nor blossoms are to be seen! But you will tell me, in the last place, that "you cannot believe most believers are happy, because they are so solemn and serious." You think that they do not really possess this happiness I have been describing, because their faces do not show it. You doubt the reality of their joy, because it is so little seen. I might easily repeat what I told you at the beginning of this paper— that a merry face is no sure proof of a happy heart. But I will not do so. I will rather ask you whether you yourself may not be the cause why believers look grave and serious when you meet them? If you are not converted yourself, you surely cannot expect them to look at you without sorrow. They see you on the broad road to Hell, and that alone is enough to give them pain: they see thousands like you, hurrying on to weeping and wailing and endless torment. Now, is it possible that such a daily sight should not give them grief? Your company, very likely, is one cause why they are solemn. Wait till you are a converted man yourself, before you pass judgment on the seriousness of converted people. See them in companies where all are of one heart, and all love Christ, and so far as my own experience goes, you will find no people so truly happy as true Christians.
I repeat my assertion in this part of my subject. I repeat it boldly, confidently, deliberately. I say that there is no happiness among men that will at all compare with that of the true Christian. All other happiness compared to this is moonlight compared to sunshine, and brass by the side of gold. Boast, if you will, of the laughter and merriment of irreligious men; sneer, if you will, at the concern and seriousness, which appear in the demeanor of many Christians. I have looked the whole subject in the face, and am not moved. I say that the true Christian alone is the truly happy man, and the way to be happy is to be a true Christian. And now I am going to close this paper by a few words of plain application. I have endeavoured to expose the fallacy of many views which prevail upon the subject. I have endeavoured to point out, in plain and unmistakable words, where true happiness alone can be found. Permit me to close by an affectionate appeal to the consciences of all who may read this paper. (1) In the first place, "let me entreat every reader of this paper to apply to his own heart the solemn question—Are you happy?" High position or low position, rich or poor, master or servant, farmer or laborer, young or old, here is a question that deserves an answer— "Are you really happy?" Man of this world, who cares about nothing but the things of this world, neglecting the Bible, making a god of business or money, providing for everything but the day of judgment, scheming and planning about everything but eternity: are you happy? "You know that you are not." Foolish woman, who is throwing life away in flippancy and fickleness, spending hours after hours on that poor frail body which must soon be fed to the worms, making an idol of dress and fashion, and excitement, and human praise, as if this world was all there was:
are you happy? "You know that you are not." Young man, who is bent on pleasure and self-indulgence, fluttering from one idle pastime to another, like the moth about the candle— fancying yourself clever and knowing, and too wise to be led by preachers, and ignorant that the devil is leading you captive, like the animal that is led to the slaughter: are you happy? "You know that you are not." Yes: each and all of you, you are not happy! And in your own consciences you know it well. You may not admit it, but it is sadly true. There is a great empty place in each of your hearts, and nothing will fill it. Pour into it money, learning, position, and pleasure, and it will still be empty. There is a sore place in each of your consciences, and nothing will heal it. Immorality can't; freethinking can't; Roman Catholicism can't; they are all quack medicines. Nothing can heal it, but that which at present you have not used—the simple Gospel of Christ. Yes: you are indeed a miserable people! Take warning this day, that you will never be happy till you are converted. You might as well expect to feel the sun shine on your face when you turn your back to it, as to feel happy when you turn your back on God and on Christ. (2) In the second place, "let me warn all who are not true Christians of the folly of living a life which cannot make them happy." I pity you from the bottom of my heart, and eagerly persuade you to open your eyes and be wise. I stand as a watchman on the tower of the everlasting Gospel. I see you sowing misery for yourselves, and I call upon you to stop and think, before it is too late. Oh, that God may show you your folly! You are hewing out for yourselves cisterns, broken cisterns, which can hold no water. You are spending your time, and strength, and affections on that which will give you no return for your labor—
"spending your money on that which is not bread, and your labor for that which does not satisfy" (Isaiah 55:2). You are building up Babels of your own contriving, and ignorant that God will pour contempt on your schemes for procuring happiness, because you attempt to be happy without Him. Awake from your dreams, I beg you, and show yourselves men. Think of the uselessness of living a life which you will be ashamed of when you die, and of having a religion, in name only, which will just fail you when it is most wanted. Open your eyes and look around the world. Tell me who was ever really happy without God and Christ and the Holy Spirit. Look at the road in which you are traveling. Mark the footsteps of those who have gone before you: see how many have turned away from it, and confessed that they were wrong. I warn you plainly, that if you are not a true Christian you will miss happiness in the world that now is, as well as in the world to come. Oh, believe me, the way of happiness, and the way of salvation are one and the same! He that will have his own way, and refuses to serve Christ, will never be really happy. But he that serves Christ has the promise of both lives. He is happy on earth, and will be happier still in heaven. If you are neither happy in this world nor the next, it will be all your own fault. Oh, think of this! Do not be guilty of such enormous folly. Who does not mourn over the folly of the drunkard, the drug addict, and the person who commits suicide? But there is no folly like that of the unrepentant child of the world. (3) In the next place, "let me entreat all readers of this book, who are not yet happy, to seek happiness where alone it can be found." The keys of the way to happiness are in the hands of the Lord Jesus Christ. He is sealed and appointed by God the Father, to give the bread of life to them that hunger, and to give the water of life to them that thirst. The door which riches and position and learning have so
often tried to open, and tried in vain, is now ready to open to every humble, praying believer. Oh, if you want to be happy, come to Christ! Come to Him, confessing that you are weary of your own ways, and want rest—that you find you have no power and might to make yourself holy or happy or fit for heaven, and have no hope but in Him. [Believe and Trust in Christ, Repent of your sins, and Submit to His Lordship] Tell Him this unreservedly. This is coming to Christ. Come to Him, imploring Him to show you His mercy, and grant you His salvation—to wash you in His own blood, and take your sins away—to speak peace to your conscience, and heal your troubled soul. Tell Him all this unreservedly. This is coming to Christ. You have everything to encourage you. The Lord Jesus Himself invites you. He proclaims to you as well as to others, "Come to Me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light" (Matthew 11:28-30). Wait for nothing. You may feel unworthy. You may feel as if you did not repent enough. But wait no longer. Come to Christ. You have everything to encourage you. Thousands have walked in the way you are invited to enter, and have found it good. Once, like yourself, they served the world, and plunged deeply into folly and sin. Once, like yourself, they became weary of their wickedness, and longed for deliverance and rest. They heard of Christ, and His willingness to help and save: they came to Him by faith and prayer, after many a doubt and hesitation; they found Him a thousand times more gracious than they had expected. They rested on Him and were happy: they carried His cross and tasted peace. Oh, walk in their steps! I implore you, by the mercies of God, to come to Christ. If you ever
hope to be happy, I entreat you to come to Christ. Do not delay. Awake from your sleep: arise and be free! This day come to Christ. (4) In the last place, "let me offer a few hints to all true Christians for the increase and promotion of their happiness." I offer these hints with reluctance. I desire to apply them to my own conscience as well as to yours. You have found Christ's service happy. I have no doubt that you feel such sweetness in Christ's peace that you would desire to know more of it. I am sure that these hints deserve attention. Believers, if you would have an increase of happiness in Christ's service, "labor every year to grow in grace." Beware of standing still. The holiest men are always the happiest. Let your aim be every year to be more holy—to know more, to feel more, to see more of the fullness of Christ. Do not rest on old grace: do not be content with the degree of Christianity which you have attained. Search the Scriptures more earnestly; pray more fervently; hate sin more; mortify self-will more; become more humble the nearer you draw to your end; seek more direct personal communion with the Lord Jesus; strive to be more like Enoch— daily walking with God; keep your conscience clear of little sins; grieve not the Spirit; avoid arguments and disputes about the lesser matters of religion: lay more firm hold upon those great truths, without which no man can be saved. Remember and practice these things, and you will be more happy. Believers, if you would have an increase of happiness in Christ's service, "labor every year to be more thankful." Pray that you may know more and more what it is to "rejoice in the Lord" (Philippians 3:1). Learn to have a deeper sense of your own wretched sinfulness and corruption, and to be more deeply grateful, that by the grace of God you are what you are. Yes, there is too much complaining and too little thanksgiving among the people of God! There is too much murmuring and poring over the things that we don't have. There is
too little praising and blessing for the many undeserved mercies that we have. Oh that God would pour out upon us a great spirit of thankfulness and praise! Believers, if you would have an increase of happiness in Christ's service, "labor every year to do more good." Look around the circle in which you live your life, and determine to be useful. Strive to be of the same character with God: He is not only good, but "does good" (Psalm 119:68). Alas there is far too much selfishness among believers in the present day! There is far to much lazy sitting by the fire nursing our own spiritual diseases, and growling over the state of our own hearts. Get up; and be useful in your day and generation! Is there no one in all the world that you can read the Bible to? Is there no one that you can speak to about Christ? Is there no one that you can write to about Christ? Is there literally nothing that you can do for the glory of God, and the benefit of your fellow-men? Oh I cannot think it! I cannot think it. There is much that you might do, if you had only the will. For your own happiness' sake, arise and do it, without delay. The bold, outspoken, working Christians are always the happiest. The more you do for God, the more God will do for you. The compromising lingering Christian must never expect to taste perfect peace. THE MOST ENERGETIC CHRISTIAN WILL ALWAYS BE THE HAPPIEST MAN.
Formalism
"Having a form of godliness but denying its power."— 2 Timothy
3:5
"A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical.""No, a man is a Jew if he is one inwardly; and circumcision is circumcision of
the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God." Romans 2:28-29
The texts which head this paper deserve serious attention at any time. But they deserve special notice in this age of the Church and the world. Never since the Lord Jesus Christ left the earth, was there so much formalism and false profession as there is in the present day. Now, more than ever, we ought to examine ourselves, and search our religion, that we may know what sort it really is. Let us try to find out whether our Christianity is a thing of form or a thing of heart. I know of no better way of unfolding the subject than by turning to a plain passage of the Word of God. Let us listen to what Paul says about it. He lays down the following great principles in his Epistle to the Romans: "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God" (Romans 2:28-29). Three most instructive lessons appear to me to stand out on the face of that passage. Let us see what they are. 1. We learn, first, that formal religion is not true religion, and a formal Christian is not a true Christian in God's sight. 2. We learn, secondly, that the heart is the seat of true religion, and that the true Christian is the Christian in heart. 3. We learn, thirdly, that true religion must never expect to be popular. It will not have the "praise of man, but praise from God." Let us thoroughly consider these great principles. Two hundred years have passed away since a mighty Puritan preacher said, "Formalism, formalism, formalism is the great sin of this day, under which the whole country groans. There is more light than there was, but less
life; more profession, but less holiness." (Thomas Hall, on 2 Timothy 3:5, 1658). What would this good man have said if he lived in our times? 1. We learn first, that "formal religion is not religion, and a formal Christian is not a Christian in God's sight." What do I mean when I speak of formal religion? This is a point that must be made clear. Thousands, I suspect, know nothing about it. Without a distinct understanding of this point my whole paper will be useless. My first step will be to paint, describe, and define. When a man is a Christian in name only, and not in reality—in outward things only, and not in his inward feelings—in profession only, and not in practice—when his Christianity in short is a mere matter of form, or fashion, or custom, without any influence on his heart or life—in such a case as this the man has what I call a "formal religion." He possesses indeed the "form," or shell, or surface of religion, but he does not possess its substance or its "power." Look for example at those thousands of people whose whole religion seems to consist in keeping religious ceremonies and ordinances. They regularly attend public worship. They regularly go to the Lord's Table. But they never get any further. They know nothing of true heartfelt Christianity. They are not familiar with the Scriptures, and take no delight in reading them. They do not separate themselves from the ways of the world. They draw no distinction between godliness and ungodliness in their friendships, or matrimonial alliances. They care little or nothing about the distinctive doctrines of the Gospel. They appear utterly indifferent as to what they hear preached. You may be in their presence for weeks, and from what you hear or see on any week day, you might easily assume they were atheists. What can be said about these people? They clearly profess to be Christians; and yet there is neither heart nor life in their Christianity. There is but one thing to be said about them—they are formal Christians. Their religion is only a FORM.
Look in another direction at those hundreds of people whose religion seems to consist of a lot of talk and profession. They know the theory of the Gospel with their heads, and profess to delight in Evangelical doctrine. They can say a lot about the "soundness" of their own views, and the "ignorance" of all who disagree with them. But they never get any further! When you examine their inner lives you find that they know nothing of practical godliness. They are neither truthful, nor loving, nor humble, nor honest, nor kind, nor gentle, nor giving, nor honourable. What shall we say of these people? They claim to be Christians, and yet there is neither substance nor fruit in their Christianity. There is but one thing to be said—They are formal Christians. Their religion is only an empty FORM. Such is the formal religion against which I wish to raise a warning voice this day. Here is the rock on which multitudes of people from every part of the world are making catastrophic shipwreck of their souls. One of the wickedest things that was ever said was this: "Don't worry about your religion, but only the appearance of it." Such notions are from the earth. No, rather they are from beneath the earth: they smell of the pit. Beware of them, and stand on your guard. If there is anything about which the Scripture speaks expressly, it is the sin and uselessness of FORMALISM. Listen to what Paul tells the Romans: "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical" (Romans 2:28). These are strong words indeed! A man might be a son of Abraham according to the flesh—a member of one of the twelve tribes— circumcised the eighth day—a keeper of all the feasts—a regular worshipper in the temple—and yet in God's sight not be a Jew! In the same way, a man may be a Christian by outward profession—a member of a Christian Church—baptized with Christian baptism—faithful in receiving the Lord's Supper—and yet in God's sight, not a Christian at all.
Hear what the prophet Isaiah says: "Listen to the Lord, you leaders of Israel! Listen to the law of our God, people of Israel. You act just like the rulers and people of Sodom and Gomorrah. "I am sick of your sacrifices," says the Lord. "Don't bring me anymore burnt offerings! I don't want the fat from your rams or other animals. I don't want to see the blood from your offerings of bulls and rams and goats. Why do you keep parading through my courts with your worthless sacrifices? The incense you bring me is a stench in my nostrils! Your celebrations of the new moon and the Sabbath day, and your special days for fasting—even your most pious meetings— are all sinful and false. I want nothing more to do with them. I hate all your festivals and sacrifices. I cannot stand the sight of them! From now on, when you lift up your hands in prayer, I will refuse to look. Even though you offer many prayers, I will not listen. For your hands are covered with the blood of your innocent victims. Isaiah 1:10-15 These words, when examined, are extraordinary. The sacrifices which are here declared to be useless were appointed by God Himself! The feasts and ordinances which God says He "hates," had been prescribed by Him! God Himself pronounces His own institutions to be useless when they are used formally and without heart in the worshipper! In fact, they are worse than useless; they are even offensive and hurtful. Words cannot be imagined more distinct and unmistakable. They show that formal religion is worthless in God's sight. It is not worth calling it religion at all. Hear, lastly what our Lord Jesus Christ says. We find Him saying of the Jews of His day: "These people honour me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men" (Matthew 15:8-9). We see Him repeatedly denouncing the formalism and hypocrisy of the scribes and Pharisees, and warning His disciples against it. Eight times in one chapter (Matthew 23:13) He says to them, "Woe to you, teachers of the law and Pharisees, you hypocrites!" But for the worst of sinners He always had a word of kindness, and held out to them
an open door. But formalism, He would have us know, is a desperate disease, and must be exposed in the severest language. To the eye of an ignorant man a formalist may seem to have a very decent "quantity" of religion, though not perhaps of the best "quality." In the eye of Christ, however, the case is very different. In His sight formalism is not a true religion at all. What shall we say to these testimonies of Scripture? It would be easy to add to them. They do not stand alone. If words mean anything, they are a clear warning to all who profess and call themselves Christians. They teach us plainly that as we dread sin and avoid sin, so we ought to dread formalism and avoid formalism. Formalism may take your hand with a smile, and look like a brother, while sin comes against us with drawn sword, and strikes at us like an enemy. But both have one end in view. Both want to ruin our souls; and of the two, formalism is the one most likely to do it. If we love life, let us beware of formalism in religion. Nothing is "so common." It is one of the great family diseases of the whole race of mankind. It is born with us, grows with us, and is never completely cast out of us till we die. It meets us in church, it meets us among the rich, and it meets us among the poor. It meets us among educated people, and it meets us among the uneducated. It meets us among the Roman Catholics, and it meets us among Protestants. It meets us among the leaders of the church, and it meets us among the newest member. It meets us among Evangelicals, and it meets us among those who go through many rituals, like the Liberals do. Go wherever we will, and join whatever Church we may, we are never beyond the risk of its infection. We will find it among Quakers and Plymouth Brethren, as well as among the Roman Catholics. The man who thinks that there is no formal religion in his church, is a very blind and ignorant person. If you love life, beware of formalism. Nothing is "so dangerous" to a man's own soul. Familiarity with the form of religion, while we neglect its reality, has a fearfully deadening effect on the conscience. It brings up by degrees a thick
crust of insensibility over the whole inner man. None seem to become so desperately hard as those who are continually repeating holy words and handling holy things, while their hearts are running after sin and the world. Leaders of our society, who go to church just for show, to make everyone think they are religious—Fathers who have family prayers formally, to keep up a good appearance in their homes—unconverted ministers, who every week are reading prayers and lessons of Scripture, in which they feel no real interest— unconverted church members, who are constantly reading responses and saying "Amen," without feeling what they say—unconverted singers, who sing the most spiritual hymns every Sunday, merely because they have good voices, while their affections are entirely on things below—all, all, all are in awful danger. They are gradually hardening their hearts, and searing the skin of their consciences. If you love your own soul, beware of formalism. Nothing, finally, is "so foolish," senseless, and unreasonable. Can a formal Christian really suppose that the mere outward Christianity he professes will comfort him in the day of sickness and the hour of death? That is impossible. A painting of a fire cannot warm, and a painted banquet cannot satisfy hunger, and a formal religion cannot bring peace to the soul. Can he suppose that God does not see the heartlessness and deadness of his Christianity? Though he may deceive neighbors, acquaintances, fellow-worshippers, and ministers with a form of godliness, does he think that he can deceive God? The very idea is absurd. "Does He who formed the eye not see?" He knows the very secrets of the heart. He will "judge the secrets of men" at the last day. He who said to each of the seven Churches, "I know your works," is not changed. He who said to the man without the wedding garment, "Friend, how did you get in here?" will not be deceived by a little cloak of outward religion. If you don't want to be put to shame at the last day, once more I say, beware of formalism. (Psalm 94:9; Romans 2:16; Revelation 2:2; Matthew 22:11) 2. I move on to the second thing which I want you to consider. "The heart is the seat of true religion, and the
true Christian is the one who is a Christian in their heart." The heart is the real test of a man's character. It is not what he says or what he does by which the man may be always known. He may say and do things that are right, from false and unworthy motives, while his heart is altogether wrong. The heart is the man. "As he thinks in his heart, so he is" (Proverbs 23:7). The heart is the right test of a man's religion. It is not enough that a man holds to correct doctrine, and maintains a proper outward form of godliness. What is in his heart? That is the great question. That is what God looks at. "Man looks at the outward appearance, but the Lord looks at the heart" (1 Samuel 16:7). This is what Paul lays down distinctly as the standard measure of the soul: "A man is a Jew if he is one inwardly; and circumcision is circumcision of the heart" (Romans 2:28). Who can doubt that this mighty sentence was written for Christians as well as for Jews? He is a Christian, the apostle would have us know, which is one inwardly, and baptism is that of the heart. The heart is the place where saving religion must begin. It is naturally irreligious, and must be renewed by the Holy Spirit. "I will give you a new heart," your old heart is naturally hard, and must be made tender and be broken. "I will remove from you your heart of stone and give you a heart of flesh." "The sacrifices of God are a broken spirit; a broken and contrite heart." Man's heart is a heart naturally closed and shut against God, and must be opened. The Lord "opened the heart" of Lydia. (Ezekiel 36:26; Psalm 51:17; Acts 16:14) The heart is the seat of true saving faith. "For it is with your heart that you believe and are justified" (Romans 10:10). A man may believe that Jesus is the Christ, as the demons do, and yet remain in his sins. He may believe that he is a sinner, and that Christ is the only Saviour, and occasionally wish that he was a better man. But no one ever lays hold of Christ, and receives pardon and peace, until he
believes with the heart. It is heart-faith that justifies. The heart is the origin of true holiness and the source for continued obedience. True Christians are holy because their hearts are committed to Christ. They obey from the heart. They do the will of God from the heart. Weak, and feeble, and imperfect as all their deeds are, they please God, because they are done from a loving heart. He who commended the widow's offering of a few pennies more than all the offerings of the wealthy Jews, regards quality far more than quantity. What He likes to see is a thing done from "an honest and good heart" (Luke 8:15). There is no real holiness without a right heart towards Christ. The things I am saying may sound strange. Perhaps they run counter to all the notions of some into whose hands this paper may fall. Perhaps you have thought that if a man's religion is correct outwardly, he must be one with whom God is well pleased. You are completely mistaken. You are rejecting the whole tenor of Bible teaching. Outward correctness without a right heart is neither more or less than living like a Pharisee. The outward things of Christianity —Baptism, the Lord's Supper, Church-membership, giving, Biblereading, and the like— will never take any man's soul to heaven, unless his heart is right. There must be inward things as well as outward—and it is on the inward things that God's eyes are chiefly fixed. Hear how Paul teaches us about this matter in three most striking texts: "Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts" (1 Corinthians 7:19). "Neither circumcision nor uncircumcision means anything; what counts is a new creation" (Galatians 6:15). "In Christ Jesus neither circumcision nor uncircumcision has any
value. The only thing that counts is faith expressing itself through love" (Galatians 5:6). Did the Apostle only mean in these texts, that circumcision was no longer needed under the Gospel? Was that all? No indeed! I believe that he meant much more. He meant that under Christ Jesus, everything depended on being born again—on having true saving faith—on being holy in life and conduct. He meant that these are the things we ought to look at chiefly, and not outward forms. "Am I a new creature? Do I really believe in Christ? Am I a holy person?" These are the grand questions that we must seek to answer. "When the heart is wrong all is wrong in God's sight." Many right things may be done. The forms and ordinances which God Himself has appointed may seem to be honoured. But so long as the heart is at fault, God is not pleased. He will have man's heart or nothing. The ark was the most sacred thing in the Jewish tabernacle. On it was the mercy-seat. Within it were the tablets of the law, written by God's own finger. The High Priest alone was allowed to go into the place where it was kept, within the veil, and that only once every year. The presence of the ark within the camp was thought to bring a special blessing. And yet this very ark could do the Israelites no more good than any common wooden box, when they trusted in it like an idol, with their hearts full of wickedness. They brought it into the camp, on a special occasion, saying, "Let us bring the ark of the Lord's covenant from Shiloh, so that it may go with us and save us from the hand of our enemies" (1 Samuel 4:3). When it came into the camp they showed it all reverence and honour, "They shouted with such a great shout that the ground shook." But it was all in vain. They were slaughtered by the Philistines, and the ark of God was captured. And why was this? It was because their religion was a mere form. They honoured the ark, but did not give the God of the ark their hearts. There were some kings of Judah and Israel who did many things that
were right in God's sight, and yet were never written in the list of godly and righteous men. Rehoboam started off well, and for three years was noted as, "walking in the ways of David and Solomon" (2 Chronicles 11:17). But afterwards "he did evil because he had not set his heart on seeking the Lord" (2 Chronicles 12:14). Abijah, according to the book of Chronicles, said many things that were right, and fought successfully against Jeroboam. Nevertheless, the general verdict is against him. We read, in Kings, that "his 'heart' was not fully devoted to the Lord his God" (1 Kings 15:3). Amaziah, we are expressly told, "did what was right in the eyes of the Lord, but not wholeheartedly" (2 Chronicles 25:2). Jehu, King of Israel, was raised up, by God's command, to put down idolatry. He was a man of special zeal in doing God's work. But unhappily it is written of him: "Jehu was not careful to keep the law of the LORD, the God of Israel, with all his heart. He did not turn away from the sins of Jeroboam, which he had caused Israel to commit" (2 Kings 10:31). In short, one general remark applies to all these kings. They were all wrong inwardly, they were rotten in their hearts. There are places of worship in our country today where all the outward things of religion are done to perfection. The building is beautiful. The service is beautiful. The singing is beautiful. The forms of devotion are beautiful. There is everything to gratify the senses. Eye, and ear, and natural sentimentality are all pleased. But all this time God is not pleased. One thing is lacking, and the want of that one thing spoils everything. What is that one thing? It is heart! God sees under all this outward show, the form of religion, put in the place of substance, and when He sees that He is displeased. He sees nothing with an eye of favor in the building, the service, the minister, or the people. If He does not see converted, renewed, broken, penitent hearts, then He is not pleased! Bowed heads, bended knees, loud amens, eyes lifted to heaven, all, all are nothing in God's sight without right hearts. "When the heart is right God can look over many things that are defective." There may be faults in judgment, and weakness in
practice. There may be many deviations from the best course in the outward things of religion. But if the heart is sound, God is gentle in pointing out that which is amiss. He is merciful and gracious, and will pardon much that is imperfect, when he sees a true heart and an eye fixed on His glory. Jehoshaphat and Asa were Kings of Judah, who were defective in many things. Jehoshaphat was a timid, irresolute man, who did not know how to say "No," and joined affinity with Ahab, the wickedest king that ever reigned over Israel. Asa was an unstable man, who at one time trusted in the King of Syria more than in God, and at another time was angry with God's prophet for rebuking him. (2 Chronicles 16:10) Yet both of them had one great redeeming point in their characters. With all their faults they had right "hearts." The Passover kept by Hezekiah was one at which there were many irregularities. The proper forms were not kept by many. They ate the Passover "contrary to what was written." But they did it with true and honest "hearts." And we read that Hezekiah prayed for them, saying, "May the LORD, who is good, pardon everyone who sets his heart on seeking God—the LORD, the God of his fathers—even if he is not clean according to the rules of the sanctuary" (2 Chronicles 30:18-19). The Passover kept by Josiah must have been far smaller and worse attended than the numerous Passovers in the days of David and Solomon, or even in the reign of Jehoshaphat and Hezekiah. How then can we account for the strong language used in Scripture about it? "The Passover had not been observed like this in Israel since the days of the prophet Samuel; and none of the kings of Israel had ever celebrated such a Passover as did Josiah, with the priests, the Levites and all Judah and Israel who were there with the people of Jerusalem" (2 Chronicles 35:18). There is but one explanation. There never was a Passover at which the "hearts" of the worshippers were so truly in the feast. The Lord does not look at the quantity of worshippers so much as the quality. The glory of Josiah's Passover
was the state of people's hearts. There are many assemblies of Christian worshippers on earth this very day in which there is literally nothing to attract the natural man. They meet in miserable dirty so-called chapels, or in wretched upperrooms and cellars. They sing off tune. They have feeble prayers and feeble sermons. And yet the Holy Spirit is often in the midst of them! Sinners are often converted in them, and the Kingdom of God prospers far more than in any Roman Catholic Cathedral, or than in any gorgeous Protestant Churches. How is this? How can it be explained? The cause is simply this that in these humble assemblies heart-religion is taught and held. Heart-work is aimed at. Heartwork is honoured. And the consequence is that God is pleased and grants His blessing. I leave this part of my subject here. I ask my readers to consider carefully the things that I have been saying. I believe that they will bear examination, and are all true. Resolve this day, whatever Church you belong to, to be a Christian in "heart." Do not be content with a mere form of godliness, without the power. Settle it down firmly in your mind that formal religion is not saving religion, and that heart-religion is the only religion that leads to heaven. I only give one word of caution. Do not suppose, because formal religion will not save, that forms of religion are of no use at all. Beware of any such senseless extreme. The misuse of a thing is no argument against the right use of it. The blind idolatry of forms which prevails in some quarters is no reason why you should throw away all forms. The ark, when made an idol by Israel and put in the place of God, was unable to save them from the Philistines, and when irreverently and improperly handled, brought death on Uzza. And yet the same ark, when honoured and reverenced, brought a blessing on the house of Obed-edom. The words of one of our pastors are strong, but true: "He that has but a form of religion is a hypocrite; but he that does not have a form of religion is an Atheist." Forms cannot save us, but they are not therefore to be despised. A light is
not a man's home, and yet it is helps a man find his house when he is traveling home on a dark night. Use the forms of Christianity diligently, and you will find them a blessing. Only remember, in all your use of forms, the great principle, that the first thing in religion is the state of the heart. 3. I now come to the last thing which I want you to consider. "True religion must never expect to be popular. It will not have the praise of man, but of God." I dare not turn away from this part of my subject, however painful it may be. Anxious as I am to commend heart-religion to everyone who reads this paper, I will not try to conceal what heart-religion entails. I will not gain a recruit for my Master's army under false pretenses. I will not promise anything which the Scripture does not warrant. The words of Paul are clear and unmistakable. Heart-religion is a religion whose "praise is not from men, but from God" (Romans 2:29). God's truth and Scriptural Christianity are never really popular. They never have been. They never will be as long as the world stands. No one can calmly consider what human nature is, as described in the Bible, and reasonably expect anything else. As long as man is what man is, the majority of mankind will always like a religion of form far better than a religion of heart. Formal religion just suits an unenlightened conscience. Man must have some religion. Atheism and downright unbelief, as a general rule, are never very popular. But a man must have a religion which does not require very much—trouble his heart very much—interfere with his sins very much. Formal Christianity satisfies him. It seems to be the thing that he wants. Formal religion gratifies the secret self-righteousness of man. All of us, more or less, are Pharisees. We all naturally cling to the idea that the way to be saved is to do so many things, and go through so many religious observances, and that as a result we will get to heaven.
Formalism meets us here. It seems to show us a way by which we can make our own peace with God. Formal religion pleases the natural laziness of man. It attaches an excessive importance to that which is the easiest part of Christianity —the shell and the form. Man likes this. He hates exertion in religion. He wants something which will not meddle with his conscience and inner life. Only leave his conscience alone, and, it will want to do works or actions. Formalism seems to open a wider gate, and a more easy way to heaven. Facts speak louder than assertions. Facts are stubborn things. Look over the history of religion in every age of the world, and observe what has always been popular. Look at the history of Israel from the beginning of Exodus to the end of the Acts of the Apostles, and see what has always found favor. Formalism was one main sin against which the Old Testament prophets were continually protesting. Formalism was the great plague which had overcome the Jews, when our Lord Jesus Christ came into the world. Look at the history of the Church of Christ after the days of the apostles. How soon formalism ate out the life and vitality of the primitive Christians! Look at the Middle Ages, as they are called. Formalism so completely covered the face of Christendom that the Gospel laid there as one does when they are dead. Look, lastly, at the history of Protestant Churches in the last three centuries. How few are the places where religion is a living thing! How many are the countries where Protestantism is nothing more than a form! There is no getting past these things. They speak with a voice of thunder. They all show that formal religion is a popular thing. It has the praise of man. But why should we look at facts in history? Why shouldn't we look at the facts under our own eyes, and by our own doors? Can anyone deny that a mere outward religion, a religion of downright formalism, is the religion which is popular today? Is it for nothing that John says of certain false teachers, "They are from the world and therefore speak from the viewpoint of the world, and the world
listens to them" (1 John 4:5). Only say your prayers, and go to church regularly, and receive the Lord's Supper occasionally, read your Bible occasionally, and the vast majority of our nation will call you a good Christian person. "What more would you have to do?" they say: "If this is not Christianity, what is?" To require more of anyone is thought to be unfair, fanaticism and to be too enthusiastic! To insinuate that such a man as this may not go to heaven is called unloving! It is vain to deny that formal religion is popular. It is popular. It always was popular. It always will be popular till Christ comes again. It always has had and always will have the "praise of man." Turn now to the religion of the heart, and you will hear a very different report. As a general rule it has never been liked by mankind. It has brought upon its professors laughter, ridicule, scorn, contempt, seclusion, imprisonment and even death. Its lovers have been faithful and zealous—but they have always been few in number. It has never had, comparatively, "the praise of man." Heart-religion is too humbling to be popular. It leaves natural man no room to boast. It tells him that he is a guilty, lost, hell-deserving sinner, and that he must flee to Christ for salvation. It tells him that he is dead, and must be made alive again, and born of the Spirit. The pride of man rebels against such words as these. He hates to be told that he is that bad. Heart-religion is too holy to be popular. It will not leave natural man alone. It interferes with his worldliness and his sins. It requires of him things that he hates and despises—conversion, faith, repentance, spiritual-mindedness, Bible-reading, and prayer. It commands him to give up what he loves and clings to, and refuses to lay aside. It would be strange indeed if he liked it. It crosses his path as a kill-joy and a troublemaker, and it is absurd to expect that he will be pleased with it.
Was heart-religion popular in Old Testament times? We find David complaining: "Those who sit at the gate mock me, and I am the song of the drunkards" (Psalm 69:12). We find the prophets persecuted and ill—treated because they preached against sin, and required men to give their hearts to God. Elijah, Micaiah, Jeremiah, Amos, are all cases in point. To formalism and ceremonialism the Jews never seem to have made objection. What they disliked was serving God with their hearts. Was heart-religion popular in New Testament times? The whole history of our Lord Jesus Christ's ministry and the lives of His apostles are a sufficient answer. The scribes and Pharisees would have willingly received a Messiah who encouraged formalism, and a Gospel which exalted ceremonialism. But they could not tolerate a religion of which the first principals were humiliation and sanctification of the heart. Has heart-religion ever been popular in the professing Church of Christ during the last eighteen centuries? Hardly ever, except in the early centuries when the primitive Church had not left her first love. Soon, very soon, the men who protested against formalism and sacramentalism were fiercely denounced as "troublers of Israel." Long before the Reformation, things came to this, that anyone who preached heart—holiness and condemned formalism was treated as a common enemy. He was either silenced, excommunicated, imprisoned, or put to death like John Huss. In the time of the Reformation itself, the work of Luther and his companions was carried on under an incessant storm of defamation and slander. And what was the cause? It was because they protested against formalism, ceremonialism, the false Roman Catholic Priesthood, monks, and taught the necessity of heart-religion. Has heart-religion ever been popular in our own country in the past? Never, excepting for a little season. It was not popular in the days of Queen Mary, when Latimer and his fellow-martyrs were burned at the stake. It was not popular in the days, when to be a Puritan was
worse than to be a drunkard or a blasphemer. It was not popular in the middle of last century, when Wesley and Whitfield were shut out of the established Church. The cause of our martyred Reformers, of the early Puritans, and of the Methodists, was essentially one and the same. They were all hated because they preached the uselessness of formalism, and the impossibility of salvation without repentance, faith, regeneration, spiritual-mindedness, and holiness of heart. Is heart-religion popular in our country today? I answer sorrowfully that I do not believe it is. Look at the followers of it among the congregations. They are always comparatively few in number. They stand alone in their respective congregations. They have put up with many difficult things, harsh words, censure, harsh treatment, laughter, ridicule, slander, and petty persecution. This is not popularity! Look at the teachers of heart-religion in the pulpit. They are loved and liked, no doubt, by the few hearers who agree with them. They are sometimes admired for their talents and eloquence by the many who do not agree with them. They are even called "popular preachers," because of the crowds who listen to their preaching. But none know so well as the faithful teachers of heartreligion that few really like them. Few really help them. Few sympathize with them. Few stand by them in any time of need. They find, like their Divine Master, that they must work almost alone. I write these things with sorrow, but I believe they are true. Real heart-religion today, no less than in days gone by, does not have "the praise of' man." But after all it is not important what man thinks, and what man praises. He that judges us is the Lord. Man will not judge us at the last day. Man will not sit on the great white throne, examine our religion, and pronounce our eternal sentence. Those only whom God commends will be commended at the judgment seat of Christ. Here lies the value and glory of heart-religion. It may not have the praise of man, but it has "the praise of God." God approves and honours heart-religion in this life. He looks down
from heaven, and reads the hearts of all the children of men. Wherever He sees heart-repentance for sin, heart-faith in Christ, heart-holiness of life, heart-love to His Son, His law, His will, and His Word— wherever God sees these things He is well pleased. He writes a book of remembrance for that man, however poor and uneducated he may be. He gives His angels special charge over Him. He maintains in him the work of grace, and gives Him daily supplies of peace, hope, and strength. He regards him as a member of His own dear Son, as one who is witnessing for the truth, as His Son did. Weak as the man's heart may seem to himself, it is the living sacrifice which God loves, and the heart which He has solemnly declared He will not despise. Such praise is worth more than the praise of man! God will proclaim His approval of heart-religion before the assembled world at the last day. He will command His angels to gather together His saints, from every part of the globe, into one glorious company. He will raise the dead and change the living, and place them at the right hand of His beloved Son's throne. Then all that have served Christ with the heart shall hear Him say, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness! You acknowledged me before men, and I will also acknowledge you before my Father and His angels. You are those who have stood by me in my trials, and I confer on you a kingdom, just as my Father conferred one on me" (Matthew 25:21-34; Luke 22:8, 28-29; Revelation 3:5). These words will be addressed to none but those who have given Christ their hearts! They will not be addressed to the formalist, the hypocrite, the wicked, and the ungodly. They will, indeed, see the fruits of heartreligion, but they will not eat of them. We will never know the full value of heart-religion until the last day. Then, and only then, will we fully understand how much better it is to have the praise of God than the praise of man. If you take up heart-religion I cannot promise you the praise of man.
Pardon, peace, hope, guidance, comfort, consolation, grace according to your need, strength according to your day, joy which the world can neither give nor take away—all this I can boldly promise to the man who comes to Christ, and serves Him with his heart. But I cannot promise him that his religion will be popular with man. I would rather warn him to expect mockery and ridicule, slander and unkindness, opposition and persecution. There is a cross belonging to heart-religion, and we must be content to carry it. "We must go through many hardships to enter the kingdom of God,"— "Everyone who wants to live a godly life in Christ Jesus will be persecuted" (Acts 14:22; 2 Timothy 3:12). But if the world hates you, God will love you. If the world forsakes you, Christ has promised that He will never forsake and never fail. Whatever you may lose by heart-religion, be sure that the praise of God will make up for it. And now I close this paper with three plain words of application. I want it to strike and stick to the conscience of everyone into whose hands it falls. May God make it a blessing to many a soul both in time and eternity! (1) In the first place, Is your religion a matter of form and not of heart? Answer this question honestly, and as in the sight of God. If it is, "consider solemnly the immense danger in which you stand." You have got nothing to comfort your soul in the day of trial, nothing to give you hope on your death-bed, nothing to save you at the last day. Formal religion never took any man to heaven. Like cheap metal, it will not stand the fire. Continuing in your present state you are in imminent danger of being lost forever. I earnestly beseech you this day to be aware of your danger, to open your eyes and repent. Whether you go to a fancy big city church or to a plain small church in the country, if you are a Christian in name only, and possess a form of godliness without the power, awake and repent. Awake, above all, if you are an Evangelical formalist. "There is no devil," said the quaint old Puritans, "like a white devil." There is
no formalism so dangerous as Evangelical formalism. I can only warn you. I do so with all affection. God alone can apply the warning to your soul. Oh, that you would see the folly as well as the danger of a heartless Christianity! It was sound advice which a dying man once gave to his son: "Son," he said, "whatever religion you have, never be content with wearing a cloak." (2) In the second place, if your heart condemns you, and you wish to know what to do, "consider seriously the only course that you can safely take." Cry out to the Lord Jesus Christ without delay, and spread before Him the state of your soul. Confess before Him your formalism of the past, and ask Him to forgive it. Seek from Him the promised grace of the Holy Spirit, and beg Him to quicken and renew your inward man. The Lord Jesus is appointed and commissioned to be the Physician of man's soul. There is no case too hard for Him. There is no condition of soul that He cannot cure. There is no devil He cannot cast out. Seared and hardened as the heart of a formalist may be, there is medicine which can heal him, and a Physician who is mighty to save. Go and call on the Lord Jesus Christ this very day. "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (Luke 11:9). (3) In the last place, if your heart does not condemn you, and you have real well-grounded confidence towards God, "consider seriously the many responsibilities of your position." Praise Him daily who has called you out of darkness into light, and made you to be different. Praise Him daily, and ask Him never to forsake the work of His own hands. Watch with a jealous watchfulness every part of your inward man. Formalism is ever ready to come in upon us, like the Egyptian plague
of frogs, which even went into the king's bedroom. Watch and be on your guard. Watch over your Bible-reading, your praying, your temper and your tongue, your family life and your Sunday religion. There is nothing so good and spiritual that we may not fall into formal habits about it. There is no one so spiritual that cannot fall into formalism. Watch, therefore, and be on your guard. Look forward, finally, and hope for the coming of the Lord. Your best things are yet to come. The second coming of Christ will soon be here. The time of temptation will soon be past and gone. The judgment and reward of the saints shall soon make amends for everything. Rest in the hope of that day. Work, watch, and look forward—One thing, at any rate, that day will make abundantly clear. It will show that there was never an hour in our lives in which we had our hearts too thoroughly focused on Christ.
The World
"Come out from them and be separate, says the Lord." 2 Corinthians 6:17
The text which heads this page touches a subject of vast importance in Christianity. That subject is the great duty of separation from the world. This is the point which Paul had in view when he wrote to the Corinthians, "Come out from them and be separate." The subject is one which demands the absolute attention of all who profess and call themselves Christians. In every age of the Church, separation from the world has always been one of the grand evidences of a work of grace in the heart. He that has been really born of the Spirit, and made a new creature in Christ Jesus, has always endeavoured to "come out from the world," and live a separate life. Those who only wore the name "Christian," without the reality, have always refused to "come out and be separate" from the world. The subject perhaps was never more important than it is today. There is a widespread desire to make things pleasant in Christianity —to saw off the corners and edges of the cross, and to avoid, as far as possible, self-denial. Everywhere we hear professing Christians declaring loudly that we must not be "too narrow and exclusive," and that there is no harm in many things which the holiest saints of old thought would be bad for their souls. That we may go anywhere, and do anything, and spend our time in anything, and read anything, and keep any company, and plunge into anything, and all the while still be good Christians—this is the saying of thousands. In a day like this I think it is good to raise a warning voice and bring attention to the teaching of God's Word. It is written in that Word, "Come out from them and be separate." There are four points which I will try to show my readers, in examining this great subject.
1. First, "That the world is a source of great danger to the soul." 2. Secondly, "What is not meant by separation from the world." 3. Thirdly, "What real separation from the world consists." 4. Fourthly, "The secret of victory over the world." And now, before I go a single step further, let me warn every reader of this paper that he will never understand this subject unless he first understands what a true Christian is. If you are one of those unhappy people who think everybody is a Christian who goes to a place of worship, no matter how he lives, or what he believes, I fear you will care little about separation from the world. But if you read your Bible, and are serious about your soul, you will know that there are two classes of (those who call themselves) "Christians"—converted and unconverted. You will know that what the Jews were among the nations of the Old Testament, this the true Christian is meant to be under the New. You will understand what I mean when I say that true Christians are meant, in like manner, to be a "peculiar people" under the Gospel, and that there must be a difference between believers and unbelievers. To you, therefore, I make a special appeal this day. While many avoid the subject of separation from the world, and many absolutely hate it, and many are puzzled by it, give me your attention while I try to show you "the thing as it is." 1. First of all, let me show that "the world is a source of great danger to the soul." Remember, that by "the world," I do not mean the material world on the face of which we are living and moving. He that pretends to say that anything which God has created in the heavens above, or the earth beneath, is in itself harmful to man's soul, says that which is unreasonable and absurd. On the contrary, the sun, moon, and stars —the mountains, the valleys, and the plains—the seas, the lakes, and
rivers—the animal and vegetable creation—all are in themselves "very good" (Genesis 1:31). All are full of lessons of God's wisdom and power, and all proclaim daily, "The hand that made us is Divine." The idea that "matter" is in itself sinful and corrupt is a foolish heresy. When I speak of "the world" in this paper, I mean those people who think only, or chiefly, of this world's things, and neglect the world to come—the people who are always thinking more of earth than of heaven, more of time than of eternity, more of body than the soul, more of pleasing man than of pleasing God. It is of them and their ways, habits, customs, opinions, practices, tastes, aims, spirit, and tone, that I am speaking when I speak of "the world." This is the world from which Paul tells us to "Come out and be separate." Now "the world," in this sense, is an enemy to the soul. There are three things which a baptized Christian must renounce and give up, and three enemies which he must fight with and resist. These three are the flesh, the devil, and "the world." All three are terrible foes, and all three must be overcome if we would be saved. Let us turn to the testimony of the Holy Scriptures. If the texts I am about to quote do not prove that the world is a source of danger to the soul, then there is no meaning in words. (a) Let us hear what the Apostle Paul says "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind" (Romans 12:2). "We have not received the spirit of the world but the Spirit who is from God" (1 Corinthians 2:12). "Christ gave Himself for our sins to rescue us from the present evil age [world]" (Galatians 1:4).
"You were dead in your transgressions and sins, in which you used to live when you followed the ways of this world" (Ephesians 2:1-2). "Demas, because he loved this world, has deserted me" (2 Timothy 4:10) (b) Let us hear what James says "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world" (James 1:27). "Don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God" (James 4:4). (c) Let us hear what John says "Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world—the cravings of sinful man, the lust of his eyes and the boasting of what he has and does—comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever" (1 John 2:15-17). "The reason the world does not know us is that it did not know Him" (1 John 3:1). "They are from the world and therefore speak from the viewpoint of the world, and the world listens to them" (1 John 4:5). "Everyone born of God overcomes the world" (1 John 5:4). "We know that we are children of God, and that the whole world is under the control of the evil one" (1 John 5:19).
(d) Let us hear, lastly, what the Lord Jesus Christ says "The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life [this world] and the deceitfulness of wealth choke it, making it unfruitful" (Matthew 13:22). "You are of this world; I am not of this world" (John 8:23). "The world cannot accept Him [Holy Spirit], because it neither sees Him nor knows Him" (John 14:17). "If the world hates you, keep in mind that it hated Me first" (John 15:18). "If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you" (John 15:19). "In this world you will have trouble. But take heart! I have overcome the world" (John 16:33). "They are not of the world, even as I am not of it" (John 17:16). I make no comment on those texts. They speak for themselves. If anyone can read them carefully, and fail to see that "the world" is an enemy to the Christian's soul, and that there is an utter opposition between the friendship of the world and the friendship of Christ, he is past the reach of argument, and it is a waste of time to reason with him. To my eyes they contain a lesson as clear as the sun at noon day. I turn from Scriptures to matters of fact and experience. I appeal to any old Christian who keeps his eyes open, and knows what is going on in the Churches. I ask him whether it is not true that nothing damages the cause of Christianity so much as "the world"? It is not open sin, or open unbelief, which robs Christ of His professing
servants, so much as the love of the world, the fear of the world, the cares of the world, the business of the world, the money of the world, the pleasures of the world, and the desire to keep in with the world. This is the great rock on which thousands of young people are continually being crushed against and destroyed. They don't object to any of the truths of the Christian faith. They do not deliberately choose evil, and openly rebel against God. They hope somehow to get to heaven in the end; and they think it is proper to have some religion. But they cannot give up their idol: they must have the world. And so after running well and longing for heaven while boys and girls, they turn aside when they become men and women, and go down the broad way which leads to destruction. They begin with Abraham and Moses, and end with Demas and Lot's wife. The last day alone will prove how many souls "the world" has slain. Hundreds will be found to have been trained in Christian homes, and to have known the Gospel from their very childhood, and yet missed heaven. They left the harbour of home with bright prospects, and launched forth on the ocean of life with a father's blessing and a mother's prayers, and then turned from the right course through the seductions of the world, and ended their voyage on the reef and in misery. It is a sorrowful story to tell; but it is all too common! I can clearly see why Paul says, "Come out from them and be separate." 2. Let me now try to show "what does not constitute separation from the world." The point is one which requires clearing up. There are many mistakes made about it. You will sometimes see sincere and wellmeaning Christians doing things which God never intended them to do, in the matter of separation from the world, and honestly believing that they are in the very will of God. Their mistakes often do them great harm. They give opportunity to the wicked to ridicule all Christianity, and supply them with an excuse for having none. They cause the way of truth to be evil spoken of, and add to the offense of the cross. I think it a plain duty to make a few remarks on
the subject. We must never forget that it is possible to be very dedicated, and to think we are "doing God service," when in reality we are making some great mistakes. There is such a thing as having a "zeal that is not based on knowledge" (Romans 10:2), for example, "A time is coming when anyone who kills you will think he is offering a service to God" (John 16:2). There are few things about which it is so important to pray for a right judgment and sanctified common sense, as about separation from the world. (a) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to give up all worldly callings, trades, professions, and business. He did not forbid men to be soldiers, sailors, lawyers, doctors, merchants, bankers, shopkeepers, or tradesmen. There is not a word in the New Testament to justify such a line of conduct. Cornelius the centurion [soldier], Luke the physician, Zenas the lawyer, are examples to the contrary. Idleness is in itself a sin. A lawful calling is a remedy against temptation. "If a man will not work, he shall not eat" (2 Thessalonians 3:10). To give up any business of life which is not necessarily sinful to the wicked and the devil, from fear of getting harm from it, is lazy, cowardly conduct. The right plan is to carry our Christianity into our business, and not to give up business under the false pretense that it interferes with our Christianity. (b) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to decline all association with unconverted people, and refuse to go into their society. There is no warrant for such conduct in the New Testament. Our Lord and His disciples did not refuse to go to a marriage feast, or to sit at dinner in the home of a Pharisee. Paul does not say, "If some unbeliever invites you to a meal," you must not go, but only tells us how to behave if we do go (1 Corinthians 10:27). Moreover, it is a dangerous thing to begin judging people too closely, and settling who are converted and who are not, and what society is godly and what ungodly. We are sure to make mistakes. Above all, such a course of life would cut us off from many opportunities of doing good. If we carry our Master
with us wherever we go, who can tell but we may "save some," and not be harmed? "To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some" (1 Corinthians 9:22). (c) When Paul says, "Come out from them and be separate," he did not mean that Christians ought to take no interest in anything on earth except religion. To neglect science, art, literature, and politics— to read nothing which is not directly spiritual—to know nothing about what is going on among mankind, and never to look at a newspaper—to care nothing about the government of one's country, and to be utterly indifferent as to the persons who guides it, counsels and make its laws—all this may seem very right and proper in the eyes of some people. But I think that it is an idle, selfish neglect of duty. Paul knew the value of good government as one of the main helps to our "living peaceful and quiet lives in all godliness and holiness" (1 Timothy 2:2). Paul was not ashamed to read heathen writers, and to quote their words in his speeches and writings. Paul did not think it beneath him to show an acquaintance with the laws and customs and callings of the world, in the illustrations he gave from them. Christians who pride themselves on their ignorance of secular things are precisely the Christians who bring Christianity into contempt. I knew the case of a blacksmith who would not come to hear his clergyman preach the Gospel, until he found out that he knew the properties of iron. Then he came. (d) When Paul said, "Come out from them and be separate," he did not mean that Christians should be strange and odd in their dress, manners, demeanor, and voice. Anything which attracts notice in these matters is most objectionable, and ought to be carefully avoided. To wear clothes of such a color, or made in such a fashion, that when you go into company every eye is fixed on you, and you are the object of general observation, is an enormous mistake. It gives occasion to the wicked to ridicule Christianity, and looks selfrighteous and unnatural. There is not the slightest proof that our Lord and His apostles, and Priscilla, and Persis, and their
companions, did not dress and behave just like others in their own ranks of life. On the other hand, one of the many charges our Lord brings against the Pharisees was that of "making their phylacteries wide and the tassels on their garments long," so as to be "seen by men" (Matthew 23:5). True sanctity and sanctimoniousness are entirely different things. Those who try to show their unworldliness by wearing conspicuously ugly clothes, or by speaking in a whining, snuffling voice, or by affecting an unnatural slavishness, humility, and gravity of manner, miss their mark altogether, and only give occasion to the enemies of the Lord to blaspheme. (e) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to retire from the company of mankind, and shut themselves up in solitude. It is one of the crying errors of the Roman Catholic Church to suppose that eminent holiness is to be attained by such practices. It is the unhappy delusion of the whole army of monks, nuns, hermits. Separation of this kind is not according to the mind of Christ. He say distinctly in His last prayer, "My prayer is not that you take them out of the world but that you protect them from the evil one" (John 17:15). There is not a word in Acts or the Epistles to recommend such a separation. True believers are always represented as mixing in the world, doing their duty in it, and glorifying God by patience, meekness, purity, and courage in their several positions, and not by cowardly desertion of them. Moreover, it is foolish to suppose that we can keep the world and the devil out of our hearts by going into holes and corners. True Christianity and unworldliness are best seen, not in timidly forsaking the post which God has allotted to us, but in boldly standing our ground, and showing the power of grace to overcome evil. (f) Last, but not least, when Paul said, "Come out from them and be separate," he did not mean that Christians ought to withdraw from every Church in which there are unconverted members, or to refuse to worship in company with any who are not believers, or to keep
away from the Lord's table if any ungodly people go up to it. This is a very common but a grievous mistake. There is not a text in the New Testament to justify it, and it ought to be condemned as a pure invention of man. Our Lord Jesus Christ deliberately allowed Judas Iscariot to be an apostle for three years, and gave him the Lord's Supper. He has taught us, in the parable of the wheat and tares, that converted and unconverted will be together till the harvest, and cannot be divided (Matthew 13:30). In His Epistles to the Seven Churches, and in all Paul's Epistles, we often see faults and corruptions mentioned and reproved; but we are never told that they justify desertion of the assembly, or the neglect of the Lord's table. In short, we must not look for a perfect Church, a perfect congregation, and a perfect company of communicants until the Marriage Supper of the Lamb. If others are unworthy Churchgoers or unworthy partakers of the Lord's Supper, the sin is theirs and not ours: we are not their judges. But to separate ourselves from Church assemblies, and deprive ourselves of the Lord's Supper because others use them unworthily, is to take up a foolish, unreasonable, and unscriptural position. It is not the mind of Christ, and it certainly is not Paul's idea of separation from the world. I commend these six points to the calm consideration of all who wish to understand the subject of separation from the world. Far more might be said about each and everyone of them than I have space to say in this paper. I have seen so many mistakes made about each one of them, and so much misery and unhappiness caused by those mistakes, that I want to put Christians on their guard. I want them not to take up positions carelessly, in the zeal of their first love, which they will afterwards be obliged to give up. I leave this part of my subject with two pieces of advice, which I offer especially to young Christians. I advise them, for one thing, if they really desire to come out from the world, to remember that the shortest path is not always the path of duty. To argue with our unconverted relatives, to "avoid" all our old
friends, to withdraw entirely from mixed society, to live an exclusive life, to give up every act of courtesy and civility in order that we may devote ourselves to the direct work of Christ—all this may seem very right, and may satisfy our consciences and save us trouble. But I venture a doubt whether it is not often a selfish, lazy, self-pleasing line of conduct, and whether the true cross and true line of duty may not be to deny ourselves, and adopt a very different course of action. I advise them, for another thing, if they want to come out from the world, to watch against a sour, morose, ungenial, gloomy, unpleasant, bearish demeanor, and never to forget that there is such a thing as "winning without the Word." (1 Peter 3:1 — "Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives"). Let them strive to show unconverted people that their principles, whatever may be thought of them, make them cheerful, amiable, good-tempered, unselfish, considerate for others, and ready to take an interest in everything that is innocent and of good report. In short, let there be no needless separation between us and the world. In many things, as I will soon show, we must be separate; but let us take care that it is separation of the right sort. If the world is offended by such separation we cannot help it. But let us never give the world occasion to say that our separation is foolish, senseless, ridiculous, unreasonable, uncharitable, and unscriptural. 3. In the third place, I will try to show "what true separation from the world really is." I take up this branch of my subject with a very deep sense of its difficulty. That there is a certain line of conduct which all true Christians ought to pursue with respect to "the world, and the things of the world," is very evident. The texts already quoted make that plain. The key to the solution of that question lies in the word "separation." But in what separation consists it is not easy to show. On some points it is not hard to lay down particular rules, on others
it is impossible to do more than state general principles, and leave everyone to apply them according to his position in life. This is what I will attempt to do. (a) First and foremost, he that desires to "come out from the world, and be separate," "must steadily and habitually refuse to be guided by the world's standard of right and wrong." The rule of the mass of mankind is to go with the stream, to do as others, to follow the fashion, to keep in with the common opinion, and to set your watch by the town clock. The true Christian will never be content with such a rule as that. He will simply ask, "What does the Scripture say? What is written in the Word of God?" He will maintain firmly that nothing can be right which God says is wrong, and that the customs and opinions of his neighbors can never make that to be an unimportant matter which God calls serious, or that to be no sin which God calls sin. He will never think lightly of such sins as drinking, swearing, gambling, lying, cheating, swindling, or dishonouring of the Lord's Day, because they are common, and many say, "Where is the harm?" That miserable argument, "Everybody thinks this way, everybody says so, everybody does it, everybody will be there," means nothing to him. Is it condemned or approved by the Bible? That is his only question. If he stands alone in the town, or congregation, he will not go against the Bible. If he has to come out from the crowd, and take a position by himself, he will not flinch from it rather than disobey the Bible. This is genuine Scriptural separation. (b) He that desires to "come out from the world and be separate," "must be very careful how he spends his leisure time." This is a point which at first sight appears of little importance. But the longer I live, the more I am persuaded that it deserves most serious attention. Honourable occupation and lawful business are a great safeguard to the soul and the time that is spent upon them is comparatively the time of our least danger. The devil finds it hard to
get a hearing from a busy man. But when the days work is over and the time of leisure arrives, then comes the hour of temptation. I do not hesitate to warn every man who wants to live a Christian life to be very careful how he spends his evenings. Evening is the time when we are naturally disposed to relax after the labors of the day; and evening is the time when the Christian is too often tempted to lay aside his armor, and consequently brings trouble on his soul. "Then comes the devil," and with the devil the world. Evening is the time when the poor man is tempted to go to the bar and fall into sin. Evening is the time when the workman too often sits for hours hearing and seeing things which do him no good. Evening is the time which the higher classes choose for dancing, gambling, and the like; and consequently never get to bed till late at night. If we love our souls, and would not become worldly, let us be careful how we spend our evenings. Tell me how a man spends his evenings, and I can generally tell what his character is. The true Christian will do well to make it a settled rule never to "waste" his evenings. Whatever others may do, let him resolve always to make time for quiet, calm thought-for Bible-reading and prayer. The rule will prove a hard one to keep. It may bring on him the charge of being unsociable and overly strict. Let him not mind this. Anything of this kind is better than habitual late hours in company, hurried prayers, slovenly Bible reading, and a bad conscience. Even if he stands alone in his church or town let him not depart from his rule. He will find himself in a minority, and be thought an eccentric man. But this is genuine Scriptural separation. (c) He that desires to "come out from the world and be separate," "must steadily and habitually determine not to be swallowed up and absorbed in the business of the world." A true Christian will strive to do his duty in whatever station or position he finds himself, and to do it well. Whether statesman, or merchant, or banker, or lawyer, or doctor, or tradesman, or farmer,
he will try to do his work so that no one can find occasion for fault in him. But he will not allow it to get between him and Christ. If he finds his business beginning to eat up his Sundays, his Bible-reading, his private prayer time, and to bring clouds between him and heaven, he will say, "Stand back! There is a limit. This is as far as you can go, and no further. I cannot sell my soul for position, fame, or gold." Like Daniel, he will make time for communion with God, whatever the cost may be. He will deny himself anything rather than lose his Bible-reading and his prayers. In all this he will find he stands almost alone. Many will laugh at him, and tell him they get along just fine without being so strict and particular. He will not listen. He will resolutely hold the world at arms length, whatever present loss or sacrifice it may seem to entail. He will choose rather to be less rich and prosperous in this world, than not to prosper about his soul. To stand alone in this way, to run counter to the ways of others, requires immense self-denial. But this is genuine Scriptural separation. (d) He that desires to "come out from the world and be separate" must steadily "abstain from all amusements and recreations which are inseparably connected with sin." This is a hard subject to handle, and I approach it with pain. But I do not think I would be faithful to Christ, and faithful to my office as a minister, if I did not speak very plainly about it, in considering such a matter as separation from the world. Let me, then, say honestly, that I cannot understand how anyone who makes any pretense to real vital Christianity can allow himself to attend horse races and theaters. Conscience no doubt is a strange thing, and every man must judge for himself and use his liberty. One man sees no harm in things which another regards with abhorrence as evil. I can only give my own opinion for what it is worth, and entreat my readers to consider seriously what I say. That to look at horses running at full speed is in itself perfectly harmless, no sensible man will pretend to deny. That many plays,
such as Shakespeare's, are among the finest productions of the human intellect, is equally undeniable. But all this is beside the question. The question is whether horse racing and theaters, as they are conducted, are downright wicked. I assert without hesitation that they are. I assert that the breach of God's commandments so invariably accompanies the race and the play, that you cannot go to the amusement without helping sin. I entreat all professing Christians to remember this, and to take heed what they do. I warn them plainly that they have no right to shut their eyes to facts which every intelligent person knows, for the mere pleasure of seeing a horse-race, or listening to good actors or actresses. I warn them that they must not talk of separation from the world, if they can lend their sanction to amusements which are invariably connected with gambling, betting, drunkenness, and fornication. These are the things "God will judge," and which "result in death!" (Hebrews 13:4; Romans 6:21). These are hard words! But are they not true? It may seem to your relatives and friends very strait-laced, strict, and narrow, if you tell them you cannot go to the races or the theater [movies] with them. But we must fall back on first principles. Is the world a danger to the soul, or is it not? Are we to come out from the world, or are we not? These are questions which can only be answered in one way. If we love our souls we must have nothing to do with amusements which are bound up with sin. Nothing short of this can be called genuine Scriptural separation from the world. I would like to note here that thoughtful and intelligent readers will probably observe that, under the head of worldly amusements, I have said nothing about dancing and card-playing. They are delicate and difficult subjects, but I am quite willing to give my opinion, and the more so because I do not speak of them without experience in the days of my youth.
1. Concerning "dancing" (or going to Balls), I only ask Christians to judge the amusement by its tendencies and accomplishments. To say there is anything morally wrong in the mere bodily act of dancing would be absurd. David danced before the ark. Solomon said, "There is a time to dance" (Ecclesiastes 3:4). Just as it is natural to lambs and kittens to frisk about, so it seems natural to young people, all over the world, to jump about to a lively tune of music. If dancing were taken up for mere exercise, if dancing took place at early hours, and men only danced with men, and women with women, it would be needless and absurd to object to it. But everybody knows that this is not what is meant by modern dancing (going to Balls and dances). This is an amusement which involves very late hours, extravagant dressing, and an immense amount of frivolity, vanity, jealousy, unhealthy excitement, and vain conversation. Who would like to be found in a modern dance-hall when the Lord Jesus Christ comes the second time? Who that has taken much part in balls and dancing, as I myself once did before I knew better, can deny that they have a most dissipating effect on the mind, like using drugs and the drinking of alcoholic beverages does on the body? I cannot withhold my opinion that dancing and the going to balls is one of those worldly amusements which "war against the soul," and which it is wisest and best to give up. And as for those parents who urge their sons and daughters, against their wills and inclinations, to go to balls and dances, I can only say that they are taking on themselves a most dangerous responsibility, and risking great injury to their children's souls. 2. Concerning card-playing and gambling, my judgment is much the same. I ask Christian people to judge it by its tendencies and consequences. Of course it would be nonsense to say there is positive wickedness in an innocent game of cards, for diversion, and not for money. I have known instances of old people of lethargic and infirm habit of body, unable to work or read, to whom cards in an evening were really useful, to keep them from drowsiness, and preserve their health. But it is vain to shut our eyes from facts. If parents once begin to play cards in the living room, children are likely to play cards in
their rooms; and then comes in a whole train of evils. Moreover, from simple card-playing to desperate gambling there is but a chain of steps. If parents teach young people that there is no harm in the first step, they must never be surprised if they go on to the last. I give this opinion with much diffidence. I lay no claim to infallibility. Let everyone be persuaded in his own mind. But, considering all things, it is my deliberate judgment that the Christian who wishes to keep his soul right, and to "come out from the world," will do wisely to have nothing to do with card-playing. It is a habit which seems to grow on some people so much that it becomes at last a necessity, and they cannot live without it. "Madam," said Romaine to an old lady, who declared she could not make it without her cards— "Madam, if this is the case, cards are your god, and your god is a very poor one." Surely in doubtful matters like these it is well to give our souls the benefit of the doubt, and to refrain. 3. Concerning "Sports," I admit that it is not easy to lay down a strict rule. I cannot go the length of some, and say that galloping across the country, or shooting grouse, partridges, or pheasants, or catching salmon or trout, are in themselves positively sinful occupations and distinct marks of an unconverted heart. There are many persons, I know, to whom violent outdoor exercise and complete diversion of mind are absolute necessities, for the preservation of their bodily and mental health. But in all these matters the chief question is one of degree. Much depends on the company men are thrown into, and the extent to which the thing is carried. The great danger lies in excess. It is possible to be "excessive" about hunting and as well as about drinking. We are commanded in Scripture to be "moderate in all things," if we would be successful in the Christian life; and those who are addicted to sports should not forget this rule. The question, however, is one about which Christians must be careful in expressing an opinion, and moderate in their judgments. The man who can neither ride, nor shoot, nor throw a fly, is hardly qualified to speak dispassionately about such matters. It is cheap and easy work
to condemn others for doing things which you cannot do yourself, and are utterly unable to enjoy! One thing only is perfectly certain-all overindulgence or excess is sin. The man who is wholly absorbed in sports, and spends all his years in such a manner that he seems to think God only created him to be a "hunting, shooting, and fishing animal," is a man who at present knows very little of Scriptural Christianity. It is written, "Where your treasure is, there your heart will be also" (Matthew 6:21). (e) He that desires to "come out from them and be separate," must be "moderate in the use of lawful and innocent recreations." No sensible Christian will ever think of condemning all recreations. In a world of work and stress like the one that we live in, occasional relaxation is good for everyone. Body and mind alike require seasons of lighter occupation, and opportunities of letting off high spirits, and especially when they are young. Exercise itself is a positive necessity for the preservation of mental and bodily health. I see no harm in field sports, rowing, running, and other athletic recreations. I find no fault with those who play chess and other such games of skill. We are all fearfully and wonderfully made. No wonder the poet says, "Strange that a harp of thousand strings Should keep in tune so long!" Anything which strengthens nerves, and brain, and digestion, and lungs, and muscles, and makes us more fit for Christ's work, so long as it is not in itself sinful, is a blessing, and ought to be thankfully used. Anything which will occasionally divert our thoughts from their usual grinding path, in a healthy manner, is a good and not an evil. But it is the excess of these innocent things which a true Christian must watch against, if he wants to be separate from the world. He must not devote his whole heart, and soul, and mind, and strength,
and time to them, as many do, if he wishes to serve Christ. There are hundreds of lawful things which are good in moderation, but bad when taken in excess. Healthful medicine taken in small quantities is good, but downright poison when swallowed down in huge doses. In nothing is this so true as it is in the matter of recreations. The use of them is one thing, and the abuse of them is another. The Christian who uses them must know when to stop, and how to say "Enough!" Do they interfere with his private religion? Do they take up too much of his thoughts and attention? Have they a secularizing effect on his soul? Have they a tendency to pull him down to earth? Then let him be very careful. All this will require courage, self-denial, and firmness. It is a line of conduct which will often bring on us the ridicule and contempt of those who know not what moderation is, and who spend their lives in making trifles serious things and serious things trifles. But if we mean to come out from the world we must not mind this. We must be "temperate" even in lawful things, whatever others may think of us. This is genuine Scriptural separation. (f) Last, but not least, he that desires to "come out from them and be separate" must be "careful in friendships, intimacies, and close relationships with worldly people." We cannot help meeting many unconverted people as long as we live. We cannot avoid having association with them, and doing business with them, unless we "leave this world" (1 Corinthians 5:10). To treat them with the utmost courtesy, kindness, and charity, whenever we do meet them, is a positive duty. But acquaintance is one thing, and intimate friendship is quite another. To seek their society without cause, to choose their company, to cultivate intimacy with them, is very dangerous to the soul. Human nature is so constituted that we cannot associate with other people without it having an effect on our own character. The old proverb will never fail to prove true: "Tell me with whom a man chooses to live, and I will tell you what he is." The Scripture says expressly, "He who walks with the wise grows wise, but a companion of fools suffers harm" (Proverbs 13:20). If then a
Christian who desires to live consistently, chooses for his friends those who either do not care for their souls, or the Bible, or God, or Christ, or holiness, or regard them as of secondary importance, it seems to me impossible for him to prosper in his Christianity. He will soon find that their ways are not his ways, nor their thoughts his thoughts, nor their tastes his tastes; and that, unless they change, he must give up intimacy with them. In short, there must be separation. Of course such separation will be painful. But if we have to choose between the loss of a friend and the injury of our souls, there ought to be no doubt in our minds. If friends will not walk in the narrow way with us, we must not walk in the broad way to please them. But let us distinctly understand that to attempt to keep up close intimacy between a converted and an unconverted person, if both are consistent with their natures, is to attempt an impossibility The principle here laid down ought to be carefully remembered by all unmarried Christians in the choice of a husband or wife. I fear it is too often entirely forgotten. Too many seem to think of everything except religion in choosing a partner for life, or to suppose that it will come somehow as a matter of course. Yet when a praying, Biblereading, God-fearing, Christ-loving, Church-honouring Christian marries a person who takes no interest whatever in serious Christianity, what can the result be but injury to the Christian, or immense unhappiness? Health is not infectious, but disease is! As a general rule, in such cases, the good go down to the level of the bad, and the bad do not come up to the level of the good. The subject is a delicate one, and I do not care to dwell upon it. But this I say confidently to every unmarried Christian man or woman—if you love your soul, if you do not want to fall away and backslide, if you do not want to destroy your own peace and comfort for life, resolve never to marry any person who is not a true and devoted Christian, whatever the resolution may cost you. It would be better for you to die than to marry an unbeliever. Hold on to this resolution, and let no one ever persuade you out of it. Depart from this resolution, and you will find it almost impossible to "come out
and be separate." You will find you have tied a millstone around your own neck in running the race towards heaven; and, if saved at last, it will be "as one escaping through the flames" (1 Corinthians 3:15). I offer these six general hints to all who wish to follow Paul's advice, and to come out from the world and be separate. In giving them, I lay no claim to infallibility; but I believe they deserve consideration and attention. I do not forget that the subject is full of difficulties, and that scores of doubtful cases are continually arising in a Christian's course, in which it is very hard to say what is the path of duty, and how to behave. Perhaps the following bits of advice may be found useful. 1. In all doubtful cases we should first pray for wisdom and sound judgment. If prayer is worth anything, it must be especially valuable when we desire to do right, but do not see our way. 2. In all doubtful cases let us often judge ourselves by remembering that God has His eye on us. Should I go to such and such a place, or do such and such a thing, if I really believed God was looking at me? 3. In all doubtful cases let us never forget the Second Coming of Christ and the day of judgment. Should I like to be found in such and such company, or employed in such and such ways? 4. Finally, in all doubtful cases let us find out what the conduct of the holiest and best Christians has been under similar circumstances. If we do not clearly see our own way, we need not be ashamed to follow good examples. I throw out these suggestions for the use of all who are in difficulties about disputable points in the matter of separation from the world. I cannot help thinking that they may help to untie many knots, and solve many problems. 4. I shall now conclude the whole subject by trying to "show the secrets of real victory over the world."
To come out from the world of course is not an easy thing. It cannot be easy so long as human nature is what it is, and a busy devil is always near us. It requires a constant struggle and exertion; it entails incessant conflict and self-denial. It often places us in exact opposition to members of our own families, to relatives and neighbors, it sometimes obliges us to do things which give great offense, and bring on us ridicule and petty persecution. It is precisely this which makes many hang back and shrink from resolute Christianity. They know they are not right; they know that they are not so "thorough" in Christ's service as they ought to be, and they feel uncomfortable and ill at ease. But the fear of man keeps them back. And so they linger on through life with aching, dissatisfied heartswith too much religion to be happy in the world, and too much of the world to be happy in their religion. I fear this is a very common case, if the truth were known. Yet there are some in every age who seem to get the victory over the world. They come out decidedly from its ways, and are unmistakably separate. They are independent of its opinions, and unshaken by its opposition. They move on like planets in an orbit of their own, and seem to rise equally above the world's smiles and frowns. And what are the secrets of their victory? I will set them down. (a) The first secret of victory over the world is a right heart. By that I mean a heart renewed, changed and sanctified by the Holy Spirit—a heart in which Christ dwells, a heart in which old things have passed away, and all things become new. The grand mark of such a heart is the bias of its tastes and affections. The owner of such a heart no longer likes the world and the things of the world, and therefore finds it no trial or sacrifice to give them up. He no longer has any appetite for the company, the conversation, the amusements, the occupations, the books which he once loved, and to "come out" from them seems natural to him. Great indeed is the explosive power of a new principle! Just as the new spring-buds in a hedge push off the old leaves and make them quietly fall to the ground, so does the new
heart of a believer invariably affect his tastes and likes, and make him drop many things which he once loved and lived in because he now likes them no more. Let him that wants to "come out from the world and be separate," make sure first and foremost that he has got a new heart. If the heart is really right, everything else will be right in time. "If your eyes are good, your whole body will be full of light" (Matthew 6:22). If the affections are not right there never will be right action. (b) The second secret of victory over the world is a "lively practical faith" in unseen things. What does the Scripture say? "This is the victory that has overcome the world, even our faith" (1 John 5:4). To attain and keep up the habit of looking steadily at invisible things, as if they were visible—to set before our minds every day, as grand realities, our souls, God, Christ, heaven, hell, judgment, eternity, to cherish an abiding conviction that what we do not see is just as real as what we do see, and ten thousand times more important—this, this is one way to be conquerors over the world. This was the faith which made the noble army of saints, described in the eleventh chapter of Hebrews, obtain such a glorious testimony from the Holy Spirit. They all acted under a firm persuasion that they had a real God, a real Saviour, and a real home in heaven, though unseen by mortal eyes. Armed with this faith, a man regards this world as a shadow compared to the world to come, and cares little for its praise or blame, its hatred or its rewards. Let him that wants to come out from the world and be separate, but shrinks and hangs back for fear of the things seen, pray and strive to have this faith. "Everything is possible for him who believes" (Mark 9:23). Like Moses, he will find it possible to forsake Egypt, seeing Him that is invisible. Like Moses, he will not care what he loses and who is displeased, because he sees afar off, like one looking through a telescope, a substantial recompense of reward. (Hebrews 11:26) (c) The third and last secret of victory over the world is to attain and cultivate the "habit of boldly confessing Christ" on all proper
occasions. In saying this I don't want to be misunderstood. I want no one to blow a trumpet before him, and thrust his Christianity on others all the time. But I do wish to encourage all who strive to come out from the world to show their colors, and to act and speak out like men who are not ashamed to serve Christ. A steady, quiet assertion of our own principles, as Christians—an habitual readiness to let the children of the world see that we are guided by other rules than they are, and do not mean to swerve from them—a calm, firm, courteous maintenance of our own standard of things in every company—all this will insensibly form a habit within us, and make it comparatively easy to be a separate man. It will be hard at first, no doubt, and cost us many a struggle; but the longer we go on, the easier will it be. Repeated acts of confessing Christ will produce habits. Habits once formed will produce a settled character. Once our characters are known, we shall be saved a lot of trouble. Men will know what to expect from us, and will count it no strange thing if they see us living the lives of separate peculiar people. It is a great thing to be able to say "No" decidedly, but courteously, when asked to do anything which conscience says is wrong. He that shows his colors boldly from the first, and is never ashamed to let men see "whose he is and whom he serves," will soon find that he has overcome the world and will be let alone. Bold confession is a long step towards victory, It only remains for me now to conclude the whole subject with a few short words of application. The danger of the world ruining the soul, the nature of true separation from the world, the secrets of victory over the world, are all before the reader of this paper. I now ask him to give me his attention for the last time, while I try to say something directly for his personal benefit. (1) My first word shall be "a question." Are you overcoming the world, or are you overcome by it? Do you know what it is to come out from the world and be separate or are
you still entangled by it, and conformed to it? If you have any desire to be saved, I entreat you to answer this question. If you know nothing of "separation" I warn you affectionately that your soul is in great danger. The world passes away; and they who cling to the world, and think only of the world, will pass away with it to everlasting ruin. Wake up and see your peril before it is too late. Awake and flee from the wrath to come. The time is short. The end of all things is at hand. The shadows are lengthening. The sun is going down. The night comes when no man can work. The great white throne will soon be set. The judgment will begin. The books will be opened. Awake, and come out from the world while it is called today. Yet a little while, and there will be no more worldly occupations and worldly amusements—no more getting money and spending money —no more eating, and drinking, and feasting, and dressing, and dancing, and theaters, and races, and cards, and gambling. What will you do when all these things have passed away forever? How can you possibly be happy in an eternal heaven, where holiness is all in all, and worldliness has no place? Oh consider these things, and be wise! Awake, and break the chains which the world has thrown around you. Awake, and flee from the wrath to come. (2) My second word shall be a "counsel." If you want to come out from the world, but don't know what to do, take the advice which I give you this day. Begin by applying direct, as a penitent sinner, to our Lord Jesus Christ, and put your case in His hands. Pour out your heart before Him. Tell Him your whole story, and keep nothing back. Tell Him that you are a sinner wanting to be saved from the world, the flesh, and the devil, and beg Him to save you. That blessed Saviour "who gave himself for our sins to rescue us from the present evil age" (Galatians 1:4). He knows what the world is, for He lived in it thirty-three years. He knows what the difficulties
of a man are, for He was made man for our sakes, and dwelt among men. High in heaven, at the right hand of God, He is able to save to the uttermost all who come to God by Him—able to keep us from the evil of the world while we are still living in it—able to give us power to become the sons of God—able to keep us from falling—able to make us more than conquerors. Once more I say, "Go direct to Christ with the prayer of faith, and put yourself wholly and unreservedly in His hands." Hard as it may seem to you now to come out from the world and be separate, you shall find that with Jesus nothing is impossible. You, even you, shall overcome the world. (3) My third and last word shall be "encouragement." If you have learned by experience what it is to come out from the world, I can only say to you, take comfort, and persevere. You are in the right road; you have no cause to be afraid. The everlasting hills are in sight. Your salvation is nearer than when you believed. Take comfort and press on. No doubt you have had many a battle, and made many a false step. You have sometimes felt ready to faint, and been half disposed to go back to Egypt. But your Master has never entirely left you, and He will never suffer you to be tempted above that you are able to bear. Then persevere steadily in your separation from the world, and never be ashamed of standing alone. Settle it firmly in your mind that the most dedicated Christians are always the happiest, and remember that no one ever said at the end of his course that he had been too holy, and lived too near to God. Hear, last of all, what is written in the Scriptures of truth: "Whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God" (Luke 12:8). "No one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a
hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life" (Mark 10:29-30). "Do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For in just a very little while, 'He who is coming will come and will not delay'" (Hebrews 10:35-37). Those words were written and spoken for our sakes. Let us lay hold of them, and never forget them. Let us persevere to the end, and never be ashamed of coming out from the world, and being separate. We may be sure it brings its own reward.
Riches and Poverty
"There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores. The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side." [Luke 16:19-23]
There are probably very few readers of the Bible who are not familiar with the parable of the rich man and Lazarus. It is one of those passages of Scripture, which leaves an indelible impression on the mind. Like the parable of the Prodigal Son, once read it is never forgotten. The reason for this is clear and simple. The whole parable is a most
vividly painted picture. The story, as it goes, carries our senses with it with irresistible power. Instead of readers, we become onlookers. We are witnesses of all the events described. We see. We hear. We believe we could almost touch. The rich man's table—the purple—the fine linen—the gate—the beggar lying by it—the sores—the dogs—the crumbs that fell from the rich man's table—the two deaths—the rich man's burial—the ministering angels—Abraham's side—the rich man's fearful waking up—the fire—the great separation—the hopeless remorse—all, all stand out before our eyes in bold relief, and stamp themselves upon our minds. This is the attainment of the famous Arabian standard of eloquence— "He speaks the best who turns the ear into an eye." But, after all, it is one thing to admire the brilliant composition of this parable, and quite another to understand the spiritual lessons it contains. The eye of the intellect can often see beauties while the heart remains asleep, and sees nothing at all. Hundreds read Pilgrim's Progress with deep interest, to whom the struggle for the celestial city is foolishness. Thousands are familiar with every word of the parable before us today, who never consider how it applies to their own situation. Their conscience is deaf to the cry, which ought to ring in their ears as they read, "You are the man!" Their heart never turns to God with the solemn question, "Lord, is this my picture? Lord, is it me?" I invite you today to consider the leading truths, which this parable is meant to teach us. I purposely avoid discussing any part of it but that, which is the title of this message: "Riches and Poverty." May the Holy Spirit give us a teachable spirit, and an understanding heart, and therefore produce lasting impressions on our souls! 1. Let us observe, first of all, "How different the conditions are which God allots to different persons." The Lord Jesus begins the parable by telling us about a rich man and a beggar. He does not say a word in praise of either poverty or of
riches. He describes the circumstances of a wealthy man and the circumstances of a poor man; but He neither condemns the earthy position of one, nor praises that of the other. The contrast between the two men is painfully striking. Look closely at the picture before us. Here is one who possessed an abundance of this world's good things — "A rich man who was dressed in purple and fine linen and lived in luxury every day." Here is another who literally has nothing. He is a friendless, diseased, have-starved destitute person. "At the rich man's gate was laid a beggar named Lazarus, covered with sores," and he begs for crumbs. Both are children of Adam. Both came from the same dust, and belonged to one family. Both are living in the same land and subject to the same government. And yet how different is their condition! But we must be careful that we do not draw lessons from the parable, which it was never meant to teach. The rich are not always bad persons, and do not always go to hell. The poor are not always good people, and do not always go to heaven. We must not rush into the extreme of supposing that it is sinful to be rich. We must not run away with the idea that there is anything wicked in the difference of condition here described, and that God intended all men to be equal. There is nothing in our Lord Jesus Christ's words to warrant any such conclusion. He simply describes things as they are often seen in the world, and as we must expect to see them. Universal equality is a very artificial expression and a favorite idea with visionary men.
Many in every age have disturbed society by stirring up the poor against the rich, and by preaching the popular doctrine that all men ought to be equal. But so long as the world is under the present order of things this universal equality cannot be attained. Those who speak against the vast inequality of men's fates will doubtless never lack an audience; but so long as human nature is what it is, this inequality cannot be prevented. So long as some are wise and some are foolish—some strong and some weak—some healthy and some diseased—some lazy and some diligent—some prudent and some careless; so long as children reap the fruit of their parent's bad behavior; so long as sun, and rain, and heat, and cold, and wind, and waves, and drought, and plague, and storms are beyond man's control—so there will always be some rich and some poor. All the political order in the world will never erase the fact that, "There will always be poor people in the land." [Deuteronomy 15:11] Take all the property in our country by force this very day, and divide it equally among the inhabitants. Give every man above the age of twenty an equal portion. Let everyone share and share alike, and begin the world over again. Do this, and see where you would be at the end of fifty years. You would have just come back around to the point where you began. You would find things just as unequal as before. Some would have worked, and some would have been lazy. Some would have always been careless, and some always scheming. Some would have sold, and others would have bought. Some would have wasted, and others would have saved. And the end would be that some would be rich and others poor. Let no one listen to those vain and foolish talkers who say that all men were meant to be equal. They might as well tell you that all men ought to be of the same height, weight, strength, and skill—or that all oak trees ought to be of the same shape and size—or that all blades of grass ought to always be the same length.
Settle it in your mind that the main cause of all the suffering you see around you is sin. Sin is the great cause of the enormous luxury of the rich, and the painful degradation of the poor—of the heartless selfishness of the highest classes, and the helpless poverty of the lowest class. Sin must first be cast out of the world. The hearts of all men must be renewed and sanctified. The devil must be locked away. The Prince of Peace must come down and take His great power and reign. All this must be done before there can ever be universal happiness, or the gulf filled up that now divides the rich and the poor. Beware of expecting a millennium to be brought about by any method of government, by any system of education, or by any political party. Work hard to do good to all men. Pity the poor, and help in every reasonable endeavour to raise them from their life of poverty. Seek to help to increase knowledge, to promote morality, and to improve the earthly condition of the poor. But never, never forget that you live in a fallen world, that sin is all around you, and that the devil and the demons are everywhere. And be very sure that the rich man and Lazarus are emblems of two classes, which will always be in the world until the Lord returns. 2. Let us observe, in the next place, that "a person's worldly condition is no test of the state of their soul." The rich man in the parable appears to have been the world's pattern of a prosperous man. If the life that now is were all there is, then he seems to have everything that a heart could wish for. We know that he was "dressed in purple and fine linen and lived in luxury every day." We needn't doubt that he had everything else which money could buy. The wisest of men had good reason for saying, "Money is the answer for everything. The rich have many friends." [Ecclesiastes 10:19; Proverbs 14:20] But who can read this story completely through without
seeing that in the highest and best sense the rich man was pathetically poor? Take away the good things of his life, and he had nothing left— nothing after death————nothing beyond the grave—nothing in the world to come. With all of his riches he had no "treasure laid up in heaven." With all of his purple and fine linen he had no garment of righteousness. With all of his rich and successful friends he had no Friend and Advocate at God's right hand. With all of his sumptuous food he had never tasted the bread of life. With his entire magnificent palace he had no home in the eternal world. Without God, without Christ, without faith, without grace, without forgiveness, without holiness, he lives to himself for a few short years, and then goes down hopelessly into the pit of hell. How hollow and unreal was all his prosperity! Judge what I say— "The rich man was very poor." Lazarus appears to have been one who had literally nothing in the world. It is hard to conceive a case of greater misery and destitution than his. He had neither house, nor money, nor food, nor health, nor, in all probability, even clothes. His picture is one that can never be forgotten. "At the [rich man's] gate was laid a beggar named Lazarus, covered with sores." He longed, "to eat what fell from the rich man's table." Moreover, "the dogs came and licked his sores." Indeed the wise man might well say, "The poor are shunned even by their neighbors, but the rich have many friends. Poverty is the ruin of the poor." [Proverbs 14:20; [10:15] But anyone who reads the parable to the end cannot fail to see that in the highest sense Lazarus was not poor, but "rich!" Lazarus was a child of God. He was an heir of glory. He possessed enduring riches and righteousness. His name was in the Book of Life. His place was prepared for Him in heaven. He had the best of clothing—the righteousness of a Saviour. He had the best of friends—
God Himself was his advocate. He had the best of food—he had food to eat the world knew nothing of. And, best of all, he had these things forever. They supported him in life. They did not leave him in the hour of death. They went with him beyond the grave. They were with him in eternity. Surely in this point of view we may well say, not "poor Lazarus," but "rich Lazarus." We would do well to measure all men by God's standard— to measure them not by the amount of their income, but by the condition of their souls. When the Lord God looks down from heaven and sees the children of men, He ignores many things, which are esteemed by the world. He does not look at men's money, or lands, or titles. He looks only at the state of their souls, and judges them accordingly. Oh, that you would strive to do likewise! Oh, that you would value grace above titles, or intellect, or gold! Often, far too often, the only question asked about a man is, "How much is he worth?" It would be good for us all to remember that every man is tragically poor until he is rich in faith, and rich toward God. [James 2:5] As wonderful as it may seem to some, all the money in the world is worthless on God's scales, compared to grace! Hard as the saying may sound, I believe that a converted beggar is far more important and honourable in the sight of God than an unconverted king. The one may glitter like the butterfly in the sun for a little while, and be admired by an ignorant world; but his end is darkness and misery forever. The other may crawl through the world like a worm, and be despised by everyone who sees him; but his end is a glorious resurrection and a blessed eternity with Christ. Of him the Lord says, "I know your afflictions and your poverty—yet you are rich!" [Revelation 2:9] King Ahab was ruler over the ten tribes of Israel. Obadiah was nothing more than a servant in his household. Yet who can doubt
who was the most precious in God's sight, the servant or the king? Ridley and Latimer were deposed from all their dignities, cast into prison as criminals, and in time burned at the stake. Bonner and Gardiner, their persecutors, were raised to the highest point of ecclesiastical greatness, enjoyed large incomes, and died content and untroubled in their beds. Yet who can doubt which of the two parties was on the Lord's side? Baxter, the famous clergyman, was persecuted with savage hostility, and condemned to a long imprisonment by a most unjust judgment. Jeffreys, the Chief Justice who sentenced him, was a man of shameful character without either morality or religion. Baxter was sent to jail and Jeffreys was loaded with honours. Yet who can doubt which was the good man of the two, the Chief Justice Jeffreys or the author of the Christ honouring book, "Saint's Everlasting Rest"? We can be very sure that riches and worldly greatness are no sure marks of God's favor. They are often, on the contrary, a snare and hindrance to a man's soul. They make him love the world and forget God. What does Solomon say? "Do not wear yourself out to get rich; have the wisdom to show restraint." [Proverbs 23:4] What does Paul say? "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." [1 Timothy 6:9] We can be sure that poverty and trial are not sure proofs of God's anger. They are often blessings in disguise. They are always sent in love and wisdom. They often serve to wean man from the world. They teach him to set his affections on things above. They often show the sinner his own heart. They often make the saint fruitful in good works. What does the book of Job say? "Blessed is the man whom God
corrects; so do not despise the discipline of the Almighty." [Job 5:17] What does Paul say? "The Lord disciplines those he loves, and he punishes everyone he accepts as a son." [Hebrews 12:6] One great secret of happiness in this life is to have a patient, contented spirit. Strive daily to realize the truth that this life is not the place of reward. The time of retribution and reward is yet to come. Judge nothing quickly before that time. Remember the words of the wise man: "If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still." [Ecclesiastes 5:8] Yes! there is a day of judgment yet to come. That day will put everyone in their right places. At that time there will be seen a distinction "between the righteous and the wicked, between those who serve God and those who do not." [Malachi 3:18] The children of Lazarus and the children of the rich man will in time be seen in their true colors, and everyone will receive according to his works. 3. Let us observe, in the next place, how "all classes of persons will eventually come to the grave." The rich man in the parable died, and Lazarus died too. Different and divided as they were in their lives, they both had to drink of the same cup at the end. Both went to the grave. Both went to that place where rich and poor meet together. Dust they were, and unto dust they returned. [Genesis 3:19] This is the fate of all men. It will be ours too, unless the Lord will first return in glory. After all our scheming, and contriving, and planning, and studying—after all our inventions, and discoveries, and scientific attainments, there remains one enemy we cannot conquer and disarm, and that is death. The chapter in Genesis which records the
long lives of Methuselah and the rest, who lived before the flood, winds up the simple story of each by two expressive words: "he died." And now, after thousands of years, what more can be said of the greatest among ourselves? The histories of Marlborough, and Washington, and Napoleon, and Wellington, arrive at just the same humbling conclusion. The end of each, after all his greatness is just this— "he died." Death is a mighty leveler. He spares none and he waits for none. He will not wait until you are ready. Doors, and bars, and locks will not keep him out. A man boasts that his home is his castle, but with all his boasting, he cannot exclude death. An Austrian nobleman would not allow death and the smallpox to be named in his presence. But, named or not named, it matters little, in God's appointed hour death will come. One man rolls easily along the road in the most elegant carriage that money can buy. Another struggles as he walks along the path on foot. Yet both are sure to meet in the end under the earth, in the grave. One man, like Absalom, has fifty servants to wait on him and do his bidding. Another has none to lift a finger to do him a service. But both are traveling to a place where they must lie down alone. One man has in his possession hundreds of thousands of dollars. Another has scarcely a penny that he can call his own property. Yet neither one nor the other can carry one cent with him into the unseen world. One man owns nearly half of the farmland in a county. Another doesn't even have a small garden. And yet six feet of the earth will be fully sufficient for either of them when they are dead. One man pampers his body with every possible delicacy, and clothes it in the richest and softest apparel. Another scarcely has enough food to eat, and seldom enough clothes to put on. Yet both are
hurrying on to a day when "ashes to ashes, and dust to dust," will be proclaimed over them, and fifty years later no one will be able to say, "These are the rich man's bones, and these are the bones of the poor, for they will both be nothing but dust. I know that these are familiar thoughts. I don't deny it for a moment. I am only stating stale old things that everyone knows. But I am also saying things that not everyone "perceives" Oh, no! If they did perceive them, then they would not speak and act as they do. You wonder sometimes at the tone and language of ministers of the Gospel. You marvel that we press upon you for an immediate decision. You think we are extreme, and extravagant, and eccentric in our views, because we urge you to yield your total lives to Christ— to leave nothing uncertain—to make sure that you are born again and ready for heaven. You hear, but do not approve. You go away, and say to one another, "The man means well, but he goes too far." But don't you see that the reality of death is continually forbidding us from speaking in any other way? We see death gradually thinning our congregations. We miss face after face in our assemblies. We do not know whose turn may come next. We only know that when the tree falls there it will lie, and that "after death comes the judgment." We must be bold and decided, and uncompromising in our preaching. We would rather run the risk of offending some, than of losing any. We aim at the standard established by that grand old preacher Baxter, who said, "I will preach as though I would never preach again, and as a dying man to dying men" It was said of one bold and courageous preacher: "That man preaches as though death was following close behind him. When I hear him preach I cannot go to sleep." Oh, that men and women would learn to live with awareness that one day they are going to die! Truly it is waste of time to set our hearts on a dying world and its short-lived comforts and pleasures, and for the
sake of momentary pleasures to lose a glorious eternity in Heaven! Here we are striving, and laboring, and exhausting ourselves about little things, and running here and there like ants on an anthill and yet after a few years we will all be gone, and another generation will take our place. Let us live for eternity. Let us seek His Kingdom and His Righteousness that can never be taken from us. And let us never forget John Bunyan's golden rule: "He that would live well, let him make the thoughts of his dying day his daily friend." 4. Let us observe, in the next place, "How precious a believer's soul is in the sight of God." The rich man, in the parable, dies and is buried. Perhaps he had an impressive funeral—a funeral in proportion to his wealth and position that he had when he was still alive. But we hear nothing further of his wealth and power when his soul and body were divided in death. The next thing we hear of is that he is in hell. The poor man, in the parable also dies. We don't know what type of burial he had. Today a destitute person's funeral is normally a sad affair. The funeral of Lazarus was probably no better. But this we do know—that the moment Lazarus dies he is carried by the angels to Abraham's side-carried to a place of rest, where all the faithful are waiting for the resurrection of the just. To my mind, there is something very striking, very touching, and very comforting in this illustration of the parable. I ask your special attention to it. It throws great light on the relation of all sinners who believe in Christ, to their God and Father. It shows a little of the care bestowed on the least and lowest of Christ's disciples, by the King of kings. No man has such friends and servants as the believer however little he may think about it. Angels rejoice over him in the day that he is
born again of the Spirit. Angels minister to him all through his life. Angels encamp around him in the wilderness of this world. Angels take charge of his soul in his hour of death, and transport it safely home. Yes! Vile as he may be in his own eyes, and lowly in his own sight, the very poorest and humblest believer in Jesus is cared for by his Father in heaven, with a care that is beyond understanding. The Lord has become his Shepherd, and he will "not be in need." [Psalm 23:1] Only let a man come honestly and truthfully to Christ, and be joined to Him, and he will have all the benefits of a being a child of the Living God. Is he weighted down with many sins? "Though his sins are like scarlet, they will be as white as snow." Is his heart hard and prone to evil? A new heart will be given to him, and a new spirit put in him. Is he weak and cowardly? He that enabled Peter to confess Christ before his enemies will make him bold. Is he ignorant? He that was patient with Thomas' slowness will be patient with him, and guide him into all truth. Is he alone in his position? He that stood by Paul when all men abandoned him will also stand by his side. Is he in circumstances of special trial? He that enabled men to be saints in Nero's household will also enable him to persevere. The very hairs of his head are all numbered. Nothing can harm him without God's permission. He that hurts him, hurts the apple of God's eye, and injures a brother and member of Christ Himself. His trials are all wisely ordered. Satan can only harass him, as he did Job, when God permits him. No temptation can happen to him above what he is able to bear. All things are working together for his good.
His steps are all ordered from grace to glory. He is kept on earth till he is ripe for heaven, and not one moment longer. The harvest of the Lord must have its appointed proportion of sun and wind, of cold and heat, of rain and storm. And then when the believer's work is done, the angels of God will come for him, as they did for Lazarus, and carry him safely home. No, the men of the world think little about who they are despising, when they mock Christ's people. They are mocking those whom angels are not ashamed to serve. They are mocking the brothers and sisters of Christ Himself. Little do they consider that these are those for whose sakes the days of tribulation are shortened. These are those by whose intercession kings reign peacefully. Little do they consider that the prayers of men like Lazarus have more weight in the affairs of nations than millions of soldiers. Believers in Christ, how little you know the full extent of your privileges and possessions. Like children at school, you don't know half of what your Father is doing for your welfare. Learn to live by faith more than you have done. Acquaint yourselves with the fullness of the treasure laid up for you in Christ even now. This world, no doubt, must always be a place of trial while we are in the body. But still there are comforts provided for the brothers and sisters of Lazarus, which many never enjoy. 5. Observe, in the last place, "what a dangerous and soulruining sin is the sin of selfishness." You have the rich man, in the parable, in a hopeless state. There is no other clearer picture of a lost soul in hell, in the entire Bible, than what you have here. You meet him in the beginning, dressed in rich purple robes and fine linen. You part with him at the end, tormented in the everlasting fire. And yet there is nothing to show that this man was a murderer, or a
thief, or an adulterer, or a liar. There is no reason to say that he was an atheist, or an infidel, or a blasphemer. For everything we know, he was faithful to all the rules of the Jewish religion. But we do know that he was lost forever! There is something very solemn in this thought. Here is a man whose outward life in all probability was correct. We know of no charges against him. He dresses richly, but then he had money to spend on his clothing. He gives impressive banquets and parties, but then he was wealthy, and could well afford it. We read nothing recorded against him that might not be recorded of hundreds and thousands in the present day, who are counted respectable and a good sort of people. And yet the end of this man is that he goes to hell. Surely this deserves serious attention. (a) I believe this passage is meant to teach us to "beware of living only for ourselves." It is not enough that we are able to say, "I live a moral and respectable life. I pay everyone his due. I discharge all the affairs of life with integrity. I attend church, I read the Bible, I pray to God." There remains behind another question, to which the Bible requires an answer. "To whom do you live? to yourself or to Christ? What is the great end, aim, object, and ruling motive in your life?" Let men call the question extreme if they please. For myself, I can find nothing short of this in Paul's words: "He died for all, that those who live should no longer live for themselves but for him who died for them and was raised again." [2 Corinthians 5:15] And I draw the conclusion, that if, like the rich man, we live only to ourselves, we will destroy our souls. (b) I believe, further, that this passage is meant to teach us "the damning nature of the sins of omission." It does not seem that it was so much the things the rich man did, but the things he left undone, which made him miss heaven. Lazarus was
at his gate, and he let him alone. But isn't this exactly in keeping with the history of the judgment, in the 25thchapter Matthew? Nothing is said there of the sins of commission of which the lost are guilty. How does the charge read? — "I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me." [Matthew 25:42-43] The charge against them is simply that they didn't do certain things. On this their sentence is based. And I draw the conclusion again, that, unless we are careful, sins of omission may ruin our souls. Truly it was a solemn saying of a godly man, on his deathbed: "Lord, forgive me all my sins, but especially my sins of omission" [Usher]. (c) I further believe, that the passage is meant to teach us that "riches bring special dangers with them." Yes! riches, which the vast majority of men are always seeking after— riches for which they spend their lives, and of which they make an idol—riches cause their possessors immense spiritual peril! The possession of riches has a very hardening effect on the soul. They chill. They freeze. They petrify the inward man. They close the eye to the things of faith. They insensibly produce a tendency to forget God. And doesn't this stand in perfect harmony with all the language of Scripture on the same subject? What does our Lord say? "How hard it is for the rich to enter the kingdom of God!" It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." [Mark 10:23, [25] What does Paul say? "The love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." [1 Timothy 6:10] What can be more striking than the fact that the Bible has frequently spoken of [the love of] money as a most fruitful cause of sin and evil.
For money Achan brought defeat on the armies of Israel, and death on himself. For money Balaam sinned against God, and tried to curse God's people. For money Delilah betrayed Samson to the Philistines. For money Gehazi lied to Naaman and Elisha, and became a leper. For money Ananias and Sapphira became the first hypocrites in the early Church, and lost their lives. For money Judas Iscariot sold Christ, and was ruined eternally. Surely these facts speak loudly. Truly, money is one of the most "unsatisfying of possessions." It takes away some cares, no doubt; but it brings with it quite as many cares as it takes away. There is trouble in getting it. There is anxiety in the keeping of it. There are temptations in the use of it. There is guilt in the abuse of it. There is sorrow in the losing of it. There is perplexity in the disposing of it. Two-thirds of all the strifes, quarrels, and lawsuits in the world, arise from one simple causemoney! Money most certainly is one of the most "ensnaring and heartchanging" of possessions. It seems desirable at a distance. It often proves a poison when in our hand. No man can possibly tell the effect of money on his soul, if suddenly he gains a large amount of it. Many people live close to God when they are poor, but then forget God when they are rich. I draw the conclusion that those who have money, like the rich man in the parable, ought to be very careful about their souls. They live in a most unhealthy atmosphere. They have a very serious need to be on their guard. (d) I believe that the passage is meant to "stir up special caution about selfishness in these last days." You have a special warning in 2 Timothy 3:1, 2: "There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy." I believe we have come to the last days,
and if we love our souls that we ought to beware of the sins mentioned here. Perhaps we are poor judges of our own times. We are apt to exaggerate and magnify their evils, just because we see and feel them. But, after every allowance, I doubt whether there ever was more need of warnings against selfishness than in the present day. I am sure there never was a time when all classes of people ever had so many comforts and so many temporal good things. And yet I believe there is an utter disproportion between men's expenditure on themselves and their outlay for charity and for missions. I see this in the miserable miniscule donations, which many rich men give to charity. I see it in the languished condition of many of our best mission organizations, and the painfully slow growth of their annual incomes. I see it in the small number of contributors to any good work. There are, I believe, thousands of rich people in this country who literally give away nothing at all. I see it in the notorious fact, that few, even of those who give, give anything proportioned to their means. I see all this, and mourn over it. I regard it as the selfishness and greed predicted to rise up in "the last days." I know that this is a painful and delicate subject. But it must not, on that account, be avoided by the minister of Christ. It is a subject for the times, and it needs to be pressed home. I desire to speak to myself, and to all who make any profession of Christianity. Of course I cannot expect worldly and utterly ungodly persons to view this subject in the light of the Bible. To them the Bible is no rule of faith and practice. To quote texts to them would be of little use. But I do ask all professing Christians to carefully consider what Scripture says against greed and selfishness and on behalf of liberality in giving money. Is it for nothing that the Lord Jesus spoke the parable of the rich fool, and blamed him because he was not "rich towards God"? [Luke 12:21] Is it for nothing that in the parable of the sower He mentions the "deceitfulness of wealth" as one reason why the seed of the Word bears no fruit? [Matthew 13:22] Is it for nothing
that He says, "Use worldly wealth to gain friends for yourselves." [Luke 16:9] Is it for nothing that He says "When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbors; if you do, they may invite you back and thus you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous." [Luke 14:12-14] Is it for nothing that He says, "Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys." [Luke 12:33] Is it for nothing that He says, "It is more blessed to give than to receive?" [Acts 20:35] Is it for nothing that He warns us against the example of the priest and Levite, who saw the wounded traveler, but passed by on the other side? Is it for nothing that He praises the Good Samaritan, who denied himself to show kindness to a stranger? [Luke 10:31] Is it for nothing that Paul classes greed with sins of the grossest description, and denounces it as idolatry? [Colossians 3:5] And is there not a striking and painful difference between this language and the habits and feeling of society about money? I appeal to anyone who knows the world. Let him judge what I say. I only ask you to consider calmly the passages of Scripture to which I have referred. I cannot think they were meant to teach nothing at all. I freely acknowledge that the habits of the East and our own are different. That some of the verses I have quoted are figurative, I freely admit. But still, after all, a principle lies at the bottom of all these expressions. Let us be careful that this principle is not neglected. I wish that many professing Christians in this day, who perhaps dislike what I am saying, would endeavour to write a commentary on these passages, and try to explain to themselves what they mean. To know that giving money to the poor cannot atone for sin is good.
To know that our good works cannot justify us is excellent. To know that we may give all our goods to feed the poor, and build hospitals and churches, and still lack real love, is very important. But let us beware lest we go to the other extreme, and because our money cannot save us, give away no money at all. Does anyone have money? Then "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." [Luke 12:15] Remember you are carrying extra weight in the race towards heaven. All men are naturally in danger of being lost forever, but you especially so because of your possessions. Nothing will put out a fire so quickly as dirt being thrown on it. Nothing I am sure has such a tendency to quench the fire of Christianity as the possession of money. It was a solemn message which Buchanan, on his deathbed, sent to one of his old pupils, he said, that "He was going to a place where few kings and great men would come." No doubt it is possible for the rich to be saved as well as others. With God nothing is impossible. Abraham, Job, and David were all rich and yet saved. But oh, be careful! Money is a good servant, but a bad master. Let that saying of our Lord's sink down into your heart: "How hard it is for the rich to enter the kingdom of God!" [Mark 10:23] It was well said by an old godly Christian, "The outer and upper surface above gold mines is generally very barren." Old Latimer began one of his sermons quoting three times the Lord's words: "Take heed and beware of greed," and then saying, "What if I should say nothing else for the next three or four hours?" There are few prayers wiser and more necessary than this petition, "In the time of our wealth, good Lord deliver us." Has anyone with little or no money heard what I have been saying? Then do not envy those who are richer than you. Pray for them. Pity them. Be charitable to their faults. Remember that high places are unsteady places, and don't be too hasty in your condemnation of their conduct. Perhaps if you had their difficulties you would do no
better yourself. Beware of the "love of money." It is the "root of all evil." [1 Timothy 6:10] A man may greatly love money without having any at all. Beware of the love of self, it may be found in a poor man's home as well as in a mansion. And beware of thinking that poverty alone will save you. If you would sit down with Lazarus in glory, you must not only have fellowship with him in suffering, but also in grace. Does anyone desire to know the remedy against that love of self which ruined the rich man's soul, and cleaves to us all by nature, like our skin? I tell you plainly there is only one remedy, and I ask you to note well what that remedy is. It is not the fear of hell. It is not the hope of heaven. It is not any sense of duty. Oh, no! The disease of selfishness is far too deeply rooted to yield to such secondary motives as these. Nothing will ever cure it but a personal and intimate knowledge of Christ's redeeming love. You must know the misery and guilt of your own sin. You must experience the power of Christ's atoning blood sprinkled on your conscience, and making you whole. You must taste the sweetness of peace with God through the mediation of Jesus, and feel the love of a reconciled Father poured in your heart by the Holy Spirit. Then, and not until then, will the root of selfishness be destroyed. Then, knowing the immensity of your debt to Christ, you will feel that nothing is too great and too costly to give to Him. Feeling that you have been loved much when you deserved nothing; you will willingly love in return, and cry out, "How can I repay the LORD for all his goodness to me?" [Psalm 116:12] Feeling that you have freely received countless mercies, you will think it a privilege to do anything to please Him to whom you owe everything. Knowing that you have been "bought at a price," and are no longer your own, you will labor to glorify God with body and spirit, which are His. [1 Corinthians 6:20] Yes: I repeat it. I know no effective remedy for the love of self, but a committed belief in the love of Christ. Other remedies may soften the
pain of the disease: this alone will heal it. Other remedies may hide its deformity: this alone will work a perfect cure. An easy, good-natured temper may cover over selfishness in one man. A love of praise may conceal it in a second. A self-righteous spirit of self-denial may keep it out of sight in a third. But nothing will ever cut out selfishness by the roots but the love of Christ revealed in the mind by the Holy Spirit, and felt in the heart by simple faith. Once you let a man see the full meaning of the words, "Christ loved me and gave Himself for me," then he will delight to give himself to Christ, and all that he has to His service. He will live to Him, not in order that he may be secure, but because he is secure already. He will work for Him, not that he may have life and peace, but because he already has life and peace. Go to the cross of Christ, all you that want to be delivered from the power of selfishness. Go and see what a price was paid there to provide a ransom for your soul. Go and see what an astounding sacrifice was made there, that an open door to eternal life might be provided for poor sinners like you. Go and see how the Son of God gave Himself for you, and give yourself to Him. The disease, which ruined the rich man in the parable, may be cured. But oh, remember there is only one real remedy! You must not live for yourself, but you must live for Christ. See to it that this remedy is not only known, but applied—not only heard of, but used. (1) And now let me conclude by reminding everyone of the great need of self-examination. A passage of Scripture like this parable should cause many to search their hearts— "Who am I? Where am I going? What am I doing? What is likely to happen to me after death? Am I prepared to leave the world? Have I any home to look forward to in the world to come? Have I put off the old man of sin and put on the new life in Christ? Am I really one with Christ, and a forgiven soul?" Surely such
questions as these may well be asked when the story of the rich man and Lazarus has been heard. Oh, that the Holy Spirit may incline many hearts to ask these questions! (2) In the next place, I invite everyone who desires to be saved, and have come to realize that they are lost in their sins, to seek salvation while it can be found. I beg you to seek Him—the only One who can make it possible for man to enter heaven and be saved—Jesus Christ the Lord. He has the keys of heaven. He is sealed and appointed by God the Father to be the Saviour of all that will come to Him. Go to Him in serious and intense prayer, and tell Him your case. Tell Him that you have heard that "He receives sinners," and that you come to Him as such. [Luke 15:2] Tell Him that you desire to be saved by Him in His own way, and ask Him to save you. Oh, that you may take this course without delay. Remember the hopeless end of the rich man. Once a person dies there is no longer any opportunity for the salvation of the soul. (3) Last of all, I plead with all professing Christians to encourage themselves in habits of liberality towards all kinds of charities and mercies. Remember that you are God's stewards, and give money liberally, freely, and without grudging, whenever you have an opportunity. You cannot keep your money forever. You must give account one day of the manner in which it has been expended. Oh, use it with an eye on eternity while you can! I do not ask rich men to leave their situations in life, give away all their property, and go live in the slums. This would be refusing to fill the position of a steward for God. I ask no man to neglect his worldly calling, and to stop providing for his family. Diligence in business is a positive Christian duty. Provision for those dependent on us is proper Christian wisdom. But I ask all to look around continually as they journey on, and to remember the poor—the poor in body and
the poor in soul. Here we are for a few short years. How can we do most good with our money while we are here? How can we so spend it as to leave the world somewhat happier and somewhat holier when we are removed from it? Might we not restrain some of our luxuries? Might we spend less on ourselves, and give more to Christ's cause and Christ's poor? Is there no one that we can do good to? Are there no sick, no poor, no needy, whose sorrows we might lessen, and whose comforts we might increase? Such questions will never fail to elicit an answer from some quarter. I am thoroughly persuaded that the income of every religious and charitable organization might easily be increased ten times, if Christians would give in proportion to their means. There are surely none to whom such appeals ought to come home with such power as professing believers in the Lord Jesus. The parable of the text is a striking illustration of our position by nature, and our debt to Christ. We all lay, like Lazarus, at heaven's gate, sick unto death, helpless, and starving. Blessed be God! we were not neglected, as he was. Jesus came to relieve us. Jesus gave Himself for us, that we might have hope and live. For a poor Lazarus—like world He came down from heaven, and humbled Himself to become a man. For a poor Lazarus—like world He went everywhere doing good, caring for men's bodies as well as souls, until He died for us on the cross. I believe that in giving to support works of charity and mercy, we are doing that which is according to Christ's mind—and I ask all of you to begin the habit of giving, if you never began it before; and if you are already giving, then I ask you to give more. I believe that in offering a warning against worldliness and greed, I have done no more than bring forward a warning especially called for by the times, and I ask God to bless the consideration of this message to many souls.
The Best Friend
"This my friend" [Song of Solomon 5:16]
A friend is one of the greatest blessings on earth. Don't tell me about money: love is better than money; sympathy is better than owning property. He is a poor man who has no friends. This world is full of sorrow because it is full of sin. It is a dark place. It is a lonely place. It is a disappointing place. A friend is like the brightest ray of the sun on a Spring day. Friendship eliminates half of our troubles and doubles our joys. A real friend is scarce and rare. There are many who will eat, and drink, and laugh with us in the sunshine of prosperity. There are few who will stand by us in the days of darkness—few who will love us when we are sick, helpless, and poor—few, above all, who will care for our souls. Does any reader of this article want a real friend? I write this to recommend one to you this day. I know of One who "is a friend who sticks closer than a brother." [Proverbs 18:24] I know of One who is ready to be your friend for time and for eternity, if you will receive Him. The friend I want you to know is Jesus Christ. Happy is that family in which Christ has the foremost place! Happy is that person whose chief friend is Christ! 1. Do we want a "friend in need?" Such a friend is the Lord Jesus Christ Man is the neediest creature on God's earth, because he is a sinner.
There is no need so great as that of sinners: poverty, hunger, thirst, cold, sickness, are all nothing in comparison. Sinners need forgiveness, and they are utterly unable to provide it for themselves; they need deliverance from a guilty conscience and the fear of death, and they have no power of their own to obtain it. This is the need the Lord Jesus Christ came into the world to relieve. "Christ Jesus came into the world to save sinners." [1 Timothy 1:15] We are all by nature poor dying creatures. From the king on his throne to the pauper in the slums, we are all sick of a mortal disease of soul. Whether we know it or not, whether we feel it or not, we are all dying daily. The plague of sin is in our blood. We cannot cure ourselves: we are getting worse every hour. All this the Lord Jesus undertook to remedy. He came into the world to "bring health and healing;'' He came to deliver us from "the second death;" He came to "destroy death and bring life and immortality to light through the gospel." [Jeremiah 33:6; Revelation 2:11; 2 Timothy 1:10] We are all by nature imprisoned debtors. We owed our God millions of dollars, and did not even have a penny to our name. We were wretched bankrupts, without the hope of freeing ourselves. We could never have freed ourselves from our load of liabilities, and were daily getting deeper in debt. The Lord Jesus saw all of this and undertook to help us. He engaged to "ransom and redeem us;" He came to "proclaim freedom for the captives and release from darkness for the prisoners;" "He came to redeem us from the curse of the law." [Hosea 13:14; Isaiah 61:1; Galatians 3:13] We were all by nature sinking and rejected. We could never have reached the harbour of everlasting life. We were sinking in the midst of the waves, lethargic, helpless, and powerless; tied and bound by the chain of our own sins, floundering under the burden of our own guilt, and likely to become the easy prey of the devil. The Lord Jesus saw all of this and undertook to help us. He came down from heaven to be our strong "warrior;" He came to "seek and to save what was lost;" and to "spare us from going down to the pit." [Psalm 89:19;
Luke 19:10; Job 33:24] Could we have been saved without the Lord Jesus Christ coming down from heaven? It would have been impossible, so far as our eyes can see. The wisest men of Egypt, and Greece, and Rome never found out the way to have peace with God. Without the friendship of Christ we should all have been lost forever in the torments and agonies of hell. Was the Lord Jesus Christ obliged to come down to save us? Oh, no! no! never! It was His own free love, mercy, and pity that brought Him down. He came unsought and unasked because He was gracious. Let us think on these things. Search all of history from the beginning of the world—look around the whole circle of those you know and love: you never heard of such friendship among the sons of men. There never was such a real friend who was willing to help us in our desperate time of need as was Jesus Christ. 2. Do you want a friend who is absolutely capable to meet all your needs? Such a friend is the Lord Jesus Christ. The true extent of a man's friendship must be measured by his deeds. Don't tell me what he says, and feels, and wishes; don't tell about his words and letters: rather tell me what he does. "A real Friend is measured by what a real Friend does." What the Lord Jesus Christ has done for man is the grand proof of His friendly feeling towards him. Never were there such acts of kindness and self-denial as those which He has performed on our behalf. He has not loved us in word only but in action and deed. For our sakes He took our nature upon Him, and was born of a woman. He who was very God Himself, and absolutely equal with the Father, laid aside, for a period of time, His glory and took upon Him
flesh and blood like our own. The almighty Creator of all things became a little babe like any of us, and experienced all our bodily weaknesses and ailments, sin only excepted. "Though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich." [2 Corinthians 8:9] For our sakes He lived thirty-three years in this evil world, despised and rejected by men and women, a man of sorrows, and acquainted with grief. Though He was King of kings, He had no place to lay His head: though He was Lord of lords, He was often weary, and hungry, and thirsty, and poor. "[He] made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself...." [Philippians 2:7-8] For our sakes He suffered the most painful of all deaths—the death of crucifixion on a cross. Though innocent, and without fault, He allowed Himself to be condemned, and found guilty. He who was the Prince of Life was led as a lamb to the slaughter, and poured out His soul unto death. He "died for us." [1 Thessalonians 5:10] Was He obliged to do this? Oh no! He could have summoned to His aid more than twelve legions of angels, and scattered His enemies with a word from His mouth. He suffered voluntarily and of His own free will, to make atonement for our sins. He knew that nothing but the sacrifice of His body and blood could ever make peace between sinful man and a holy God. He laid down His life to pay the price of our redemption: He died that we might live; He suffered that we might reign; He bore shame that we might receive glory. "Christ died for sins once for all, the righteous for the unrighteous, to bring you to God." "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God." [1 Peter 3:18; 2 Corinthians 5:21] Such friendship as this passes man's understanding. Sometimes we may have heard of friends who would die for those who love them. But who can find a man who would lay down his life for those that
hate him? Yet this is what Jesus has done for us. "God demonstrates His own love for us in this: While we were still sinners, Christ died for us." [Romans 5:8] Ask all the tribes of mankind, from one end of the world to the other, and you will nowhere hear of a deed like this. No one was ever so exalted and stooped down so low as Jesus the Son of God: no one ever gave so costly a proof of his friendship; no one ever paid so much and endured so much to do good to others. Never was there such a friend as Jesus Christ! 3. Do we want "a mighty and powerful friend?" Such a friend is Jesus Christ Power to help is that which few possess in this world. Many have the desire to do good to others, but no power. They feel for the sorrows of others, and would gladly relieve them if they could: they can weep with their friends in distress, but are unable to take their grief away. But though man is weak, Christ is strong—though the best of our earthly friends is feeble, Christ is almighty: Jesus said, "All authority in heaven and on earth has been given to Me." [Matthew 28:18] No one can do so much for those whom He helps as Jesus Christ. Others can help their bodies a little: He can help both body and soul. Others can do a little for them for a time: He can be a friend both for time and eternity. (a) He is "able to pardon" and save the very chief of sinners. He can deliver the most guilty conscience from all its burdens, and give it perfect peace with God. He can wash away the vilest stains of wickedness, and make a man's soul whiter than snow in the sight of God. He can clothe a poor weak child of Adam in everlasting righteousness, and give him a title to heaven that can never be overthrown. In a word, He can give anyone of us peace, hope, forgiveness, and reconciliation with God, if we will only trust in Him. "The blood of Jesus, His Son, purifies us from all sin." [1 John 1:7]
(b) He is "able to convert" the hardest of hearts, and create in man a new spirit. He can take the most thoughtless and ungodly people, and give them another mind by the Holy Spirit which He puts in them. He can cause old things to pass away, and everything to become new. He can make them love the things which they once hated, and hate the things they once loved. "[He can give] the right to become children of God." "If anyone is in Christ, he is a new creation; the old has gone, the new has come!" [John 1:12; 2 Corinthians 5:17] (c) He is "able to preserve" to the end all who believe in Him, and become His disciples. He can give them grace to overcome the world, the flesh and the devil, and fight a good fight to the end. He can lead them on safely in spite of every temptation, carry them home through a thousand dangers, and keep them faithful, though they stand alone and have no one to help them. "He is able to save completely those who come to God through Him." [Hebrews 7:25] (d) He is "able to give" those that love Him the best of gifts. He can give them in life inward comforts, which money can never buy— peace in poverty, joy in sorrow, patience in suffering. He can give them bright hopes in death, which enable them to walk through the dark valley without fear. After death He can give them a crown of glory, which never fades, and a reward which no King or country on earth could ever match. This is power indeed: this is true greatness; this is real strength. Go and look at the poor Hindu idolater, seeking peace in vain by afflicting his body; and, after fifty years of self-imposed suffering, was still unable to find it. Go and look at the blind Roman Catholic, giving money to his priest to pray for his soul, and yet dying without salvation. Go and look at rich men, spending thousands in search of happiness, and yet always discontented and unhappy. Then turn to Jesus, and think what He can do, and is daily doing for all who trust Him. Think how He heals all the broken-hearted, comforts all the sick, cheers all the poor that trust in Him, and supplies all their daily
need. The fear of man is strong, the opposition of this evil world is mighty, the lusts of the flesh rage, the fear of death is distressing, the devil prowls around like a roaring lion looking for someone to devour; but Jesus is stronger than them all. Jesus can make us conquerors over all these foes. And now I ask you whether it is not a true statement, that there never was so mighty a friend as Jesus Christ. 4. Do we want "a loving and affectionate friend?" Such a friend is Jesus Christ Kindness is the very essence of true friendship. Money, advice, and help lose half their good will, if not given in a loving manner. What kind of love is that of the Lord Jesus toward man? It is called, "A love that surpasses knowledge." [Ephesians 3:19] Love shines forth in His "reception of sinners." He refuses none that come to Him for salvation, however unworthy they may be. Though their lives may have been most wicked, though their sins may be more in number than the stars of heaven, the Lord Jesus is ready to receive them, and give them pardon and peace. There is no end to His compassion: there are no limits to His mercy. He is not ashamed to be a friend and to help those whom the world casts off as hopeless. There are none too bad, too filthy, and too much diseased with sin, to be admitted into His home. He is willing to be the friend of any sinner: He has kindness and mercy and healing medicine for all. He has long proclaimed this to be His rule: "Whoever comes to me I will never drive away." [John 6:37] Love shines forth in His "dealings with sinners," after they have believed in Him and become His friends. He is very patient with them, though their conduct is often very trying and provoking. He is never tired of hearing their complaints, however often they may come to Him. He sympathizes deeply in all their sorrows. He knows what pain is: He is "familiar with suffering." [Isaiah 53:3] In all their afflictions He is afflicted. He never allows them to be tempted above
what they are able to bear: He supplies them with daily grace for their daily conflict. Their poor services are acceptable to Him: He is well pleased with them as a parent is with his child's efforts to speak and walk. He has caused it to be written in His book, that "The LORD takes delight in His people," and that "the LORD delights in those who fear Him." [Psalm 149:4; [147:11] There is no love on earth that can be named together with this! We love those in whom we see something that deserves our affection, or those who are our flesh and bone: the Lord Jesus loves sinners in whom there is nothing good. We love those from whom we get something in return for our affection: the Lord Jesus loves those who can do little or nothing for Him, compared to what He does for them. We love where we can give some reason for loving: the great Friend of sinners draws His reasons out of His own everlasting compassion. His love is purely impartial, purely unselfish, purely free. Never, never was there so truly loving a friend as Jesus Christ. 5. Do we want "a wise and prudent friend?" Such a friend is the Lord Jesus Christ Man's friendship is sadly blind. He often injures those he loves by overbearing kindness: he often errs in the counsel he gives; he often leads his friends into trouble by bad advice, even when he means to help them. He sometimes keeps them back from the way of life, and entangles them in the vanities of the world, when they have almost escaped. The friendship of the Lord Jesus is not that way: it always does us good, and never evil. The Lord Jesus "never spoils" His friends by extravagant indulgence. He gives them everything that is really for their benefit; He withholds nothing from them that is really good; but He requires them to take up their cross daily and follow Him. He commands them to endure hardships as good soldiers: He calls on them to fight the good fight against the world, the flesh, and the devil. His people often dislike it at the time, and think it difficult; but when they reach
heaven they will see it was all well done. The Lord Jesus "makes no mistakes" in managing His friend's affairs. He orders all their concerns with perfect wisdom: all things happen to them at the right time, and in the right way. He gives them as much of sickness and as much of health, as much of poverty and as much of riches, as much of sorrow and as much of joy, as He sees their souls require. He leads them by the right way to bring them to the city that will be their eternal home. He mixes their bitterest cups like a wise physician, and takes care that they have not a drop too little or a drop too much. His people often misunderstand His dealings; they are silly enough to imagine that their course of life might have been better ordered: but in the resurrection-day they will thank God that not their will, but Christ's will was done. Look around the world and see the harm which people are continually getting from their friends. Note how much more ready men are to encourage one another in worldliness and levity, than to spur one another on toward love and good deeds. Think how often they meet together, not for the better, but for the worse—not to quicken one another's souls in the way to heaven, but to confirm one another in the love of this present world. Yes, there are thousands who are wounded unexpectedly in the house of their friends! And then turn to the great Friend of sinners, and see how different a thing is His friendship from that of man. Listen to Him as He walks by the way with His disciples; mark how He comforts, reproves, and exhorts with perfect wisdom. Observe how He times His visits to those He loves, as to Mary and Martha at Bethany. Hear how He converses, as He dines on the shore of the sea of Galilee: "Simon son of John, do you truly love me?" [John 21:16] His company is always sanctifying. His gifts are always for our soul's good; His kindness is always wise; His fellowship always edifies us. One day with the Son of Man is better than a thousand days in the society of earthly friends: one hour spent in private communion with Him, is better than a year in kings' palaces. Never, never was there such a wise
friend as Jesus Christ. 6. Do we want "a tried and proved friend?" Such a friend is Jesus Christ Six thousand years have passed away since the Lord Jesus began His work of being a friend to mankind. During that long period of time He has had many friends in this world. Billions of people, unhappily, have refused His offers and been miserably lost forever; but millions on millions have enjoyed the mighty privilege of His friendship and been saved. He has had great experience on being a friend of sinners. (a) He has had friends of "every rank and station" in life. Some of them were kings and rich men, like David, and Solomon, and Hezekiah, and Job; some of them were very poor in this world, like the shepherds of Bethlehem, and James, and John, and Andrew: but every one of them were Christ's friends. (b) He has had friends "of every age" that man can pass through. Some of them never knew Him till they were advanced in years, like Manasseh, and Zacchaeus, and probably the Ethiopian Eunuch. Some of them were His friends even from their earliest childhood, like Joseph, and Samuel, and Josiah, and Timothy. But everyone of them were Christ's friends. (c) He has had friends "of every possible temperament and disposition." Some of them were simple plain men and women, like Isaac; some of them were mighty in word and deed, like Moses; some of them were fervent and warm-hearted, like Peter; some of them were gentle and retiring spirits, like John; some of them were active and stirring, like Martha; some of them loved to sit quietly at His feet, like Mary; some lived unknown among their own people, like the Shunamite; some have gone everywhere and turned the world upside down, like Paul. But everyone of them were Christ's friends. (d) He has had friends "of every condition in life." Some of them
were married, and had sons and daughters, like Enoch; some of them lived and died unmarried, like Daniel and John the Baptist; some of them were often sick, like Lazarus and Epaphroditus; some of them were strong and labored hard, like Persis, and Tryphena, and Tryphosa; some of them were masters, like Abraham and Cornelius; some of them were servants, like the saints in Nero's household; some of them had bad servants, like Elisha; some of them had bad masters like Obadiah; some of them had bad wives and children, like David. But everyone of them were Christ's friends. (e) He has had friends "of almost every nation, and people, and language." He has had friends in hot countries and in cold; friends among highly civilized nations, and friends among the simplest and rudest tribes. His Book of Life contains the names of Greeks and Romans, of Jews and Egyptians, of bond and of free. There are to be found on its lists reserved Englishmen and cautious Scotchmen, impulsive Irishmen and fiery Welshmen, volatile Frenchmen and dignified Spaniards, refined Italians and solid Germans, rude Africans and refined Indians [from India], cultivated Chinese and half-savage New Zealanders. But everyone of them were Christ's friends. All these have tested Christ's friendship, and proved it to be good. They all found nothing lacking when they began: they all found nothing lacking as they advanced in the friendship. No lack, no defect, no deficiency was ever found by anyone of them in Jesus Christ. Each found his own soul's needs fully supplied; each found every day, that in Christ there was enough and plenty to spare. Never, never was there a friend so fully tried and proved as Jesus Christ. 7. Last, but not least, do we want "an unfailing friend?" Such a friend is the Lord Jesus Christ The saddest part of all the good things of earth is their instability. Riches make themselves wings and fly away; youth and beauty are
but for a few years; strength of body soon decays; mind and intellect are soon exhausted. All is perishing. All is fading. All is passing away. But there is one splendid exception to this general rule, and that is the friendship of Jesus Christ. The Lord Jesus is "a friend who never changes." There is no fickleness about Him: those whom He loves, He loves to the end. Husbands have been known to forsake their wives; parents have been known to cast off their children; human vows and promises of faithfulness have often been forgotten. Thousands have been neglected in their poverty and old age, who were honoured by all when they were rich and young. But Christ never changed his feelings towards one of His friends. He is "the same yesterday and today and forever." [Hebrews 13:8] The Lord Jesus "never goes away from His friends." There is never a parting and goodbye between Him and His people. From the time that He makes His home in the sinner's heart, He abides in it forever. The world is full of separations and departures: death and the passage of time break up the most united family; sons move on to make their way in life; daughters are married, and leave their father's house forever. Scattering, scattering, scattering, is the yearly history of the happiest home. How many we have tearfully watched as they drove away from our doors, whose pleasant faces we have never seen again! How many we have sorrowfully followed to the grave, and then come back to a cold, silent, lonely house! But, thanks be to God, there is One who never leaves His friends! The Lord Jesus is He who has said, "Never will I leave you; never will I forsake you." [Hebrews 13:5] The Lord Jesus "goes with His friends wherever they go." There is no possible separation between Him and those He loves. There is no place or position on earth, or under the earth, that can divide them from the great Friend of their souls. When the path of duty calls them far away from home, He is their companion; when they pass through the fire and water of fierce suffering, He is with them; when
they lie down on the bed of sickness, He stands by them and makes all their trouble work for good; when they go down the valley of the shadow of death, and friends and relatives stand still and can go no further, He goes down by their side. When they wake up in the unknown world of Paradise, they are still with Him; when they rise with a new body at the judgment day, they will not be alone. He will acknowledge them as His friends, and say, "They are mine: let them go free." He will make good His own words: "I am with you always, to the very end of the age." [Matthew 28:20] Look around the world, and see how failure is written on all men's schemes. Add up the partings, and separations, and disappointments, and bereavements which you have experienced, heard about or observed. Think what a privilege it is that there is One at least who never fails, and in whom no one was ever disappointed! Never, never was there so unfailing a friend as Jesus Christ. And now, permit me to conclude this paper with a few plain words of application. I don't know who you are or in what state your soul may be in; but I am sure that the words I am about to say deserve your serious attention. Oh, that this paper may not find you careless of spiritual things! Oh, that you may be able to give a few thoughts to Christ! (1) Know then, for one thing, that I call upon you to "solemnly consider whether Christ is your friend and you are His." There are millions, I grieve to say, who are not Christ's friends. Baptized in His name, outward members of His Church, attending Church services, taking the Lord's Supper, praying, reading the Bible —but they are not Christ's "friends." Do they hate the sins which Jesus died for? No. Do they love the Saviour who came into the world to save them? No.
Do they care for the souls which were so precious in His sight? No. Do they delight in the word of reconciliation? No. Do they try to speak with the Friend of sinners in prayer? No. Do they seek close fellowship with Him? No. Oh, reader, is this your situation? How is it with you? Are you or are you not one of Christ's friends? (2) Know, in the next place, that "if you are not one of Christ's friends, you are a poor miserable being." I write this down deliberately. I do not say it without thought. I say that if Christ is not your friend, you are a poor miserable being. You are in the midst of a failing, sorrowful world, and you have no real source of comfort, or refuge for a time of need. You are a dying creature, and you are not ready to die. You have sins, and they are not forgiven. You are going to be judged, and you are not prepared to meet God: you might be, but you refuse to use the one and only Mediator and Advocate. You love the world better than Christ. You refuse the great Friend of sinners, and you have no friend in heaven to plead your cause. Yes: it is sad but true! You are a poor, miserable being. It matters nothing what your income is: without Christ's friendship you are very poor. (3) Know, in the third place, that "if you really want a friend, Christ is willing to become your friend." He has long wanted you to join His people, and He now invites you by my hand. He is ready to receive you, all unworthy as you may feel, and to write your name down in the list of His friends. He is ready to pardon all the past, to clothe you with righteousness, to give you His Spirit, to make you His own dear child. All He asks you to do is to
come to Him. He commands you to come with all your sins; only acknowledging your wickedness, and confessing that your are ashamed. Just as you are—waiting for nothing—unworthy of anything in yourself—Jesus commands you to come and be His friend. Oh come and be wise! Come and be safe. Come and be happy. Come and be Christ's friend. (4) Know, in the last place, that "if Christ is your friend, you have great privileges, and ought to walk worthy of them." Seek every day to have closer communion with Him who is your friend, and to know more of His grace and power. True Christianity is not merely the believing of a certain set of dry abstract propositions: it is to live in daily personal communication with an actual living person—Jesus the Son of God. "To me," said Paul, "to live is Christ." [Philippians 1:21] Seek every day to glorify your Lord and Saviour in all your ways. "A man that has friends must show himself friendly"[Proverbs 18:24 — KJV], and surely no man is under such mighty obligations as the friend of Christ. Avoid everything which would grieve your Lord. Fight hard against the sins that so easily entangles, against inconsistency, against being ashamed to confess Him before men. Say to your soul, whenever you are tempted to do that which is wrong, "Soul, soul, is this your kindness to your Friend?" Think, above all, of the mercy which has been shown you, and learn to rejoice daily in your Friend! What if your body is bent over with disease? What if the poverty and trials of your life are overwhelming? What if your earthly friends all forsake you, and you are alone in this world? All this may be true: but if you are in Christ, then you have a friend, a mighty Friend, a loving Friend, a wise friend, a friend that never fails. Oh, think, think habitually about your Friend!
Yet in a little while and your friend will come to take you home, and you will live with Him forever. Yet a little while and you will see Him as you have been seen by Him, and know Him as you have been known by Him. And then you will hear the glorified saints in heaven proclaim, that HE IS THE RICH AND HAPPY MAN WHO HAS HAD CHRIST FOR HIS FRIEND.
Sickness
"He whom You love is sick." John 11:3
The chapter from which this text is taken is well known to all Bible readers. In life-like description, in touching interest, in sublime simplicity, there is no writing in existence that will bear comparison with that chapter. A narrative like this is to my own mind one of the great proofs of the inspiration of Scripture. When I read the story of Bethany, I feel "There is something here which the infidel can never account for."— "This is nothing else but the finger of God." The words which I specially dwell upon in this chapter are singularly affecting and instructive. They record the message which Martha and Mary sent to Jesus when their brother Lazarus was sick: "Lord, behold he whom You loves is sick" That message was short and simple. Yet almost every word is deeply suggestive. Mark the child-like faith of these holy women. They turned to the Lord Jesus in their hour of need, as the frightened infant turns to its mother, or the compass—needle turns to the Pole. They turned to Him as their Shepherd, their almighty Friend, their Brother born for adversity. Different as they were in natural temperament, the two sisters in this matter were entirely agreed. Christ's help was their first thought in the day of trouble. Christ was the refuge to which they fled in the hour of need. Blessed are all those who do likewise!
Mark the simple humility of their language about Lazarus. They call Him "He whom You loves. They do not say, "He who loves You, believes in You, serves You," but "He whom You loves." Martha and Mary were deeply taught of God. They had learned that Christ's love towards us, and not our love towards Christ, is the true ground of expectation, and true foundation of hope-Blessed,—again, are all those who are taught likewise! To look inward to our love towards Christ is painfully unsatisfying: to look outward to Christ's love towards us is peace. Mark, lastly, the touching circumstance which the message of Martha and Mary reveals: "He whom You loves is sick." Lazarus was a good man, converted, believing, renewed, sanctified, a friend of Christ, and an heir of glory. And yet Lazarus was sick! Then sickness is no sign that God is displeased. Sickness is intended to be a blessing to us, and not a curse. "All things work together for good to those who love God, and are called according to His purpose." "All things are yours,—life, death, things present, or things to come: for you are Christ's; and Christ is God's." (Romans 8:28; 1 Corinthians 3:22-23. Blessed, I say again, are those who have learned this! Happy are they who can say, when they are ill, "This is my Father's doing. It must be well." I invite the attention of my readers to the subject of sickness. The subject is one which we ought frequently to look in the face. We cannot avoid it. It needs no prophet's eye to see sickness coming to each of us in turn one day. "In the midst of life we are in death." Let us turn aside for a few moments, and consider sickness as Christians. The consideration will not hasten its coming, and by God's blessing may teach us wisdom. In considering the subject of sickness, three points appear to me to demand attention. On each I shall say a few words. 1. The universal prevalence of sickness and disease.
2. The general benefits which sickness confers on mankind. 3. The special duties to which sickness calls us. 1. The universal prevalence of sickness I need not dwell long on this point. To elaborate the proof of it would only be multiplying truisms, and heaping up common-places which all allow. Sickness is everywhere. In Europe, in Asia, in Africa, in America; in hot countries and in cold, in civilized nations and in savage tribes,— men, women, and children sicken and die. Sickness is among all classes. Grace does not lift a believer above the reach of it. Riches will not buy exemption from it. Rank cannot prevent its assaults. Kings and their subjects, masters and servants, rich men and poor, learned and unlearned, teachers and scholars, doctors and patients, ministers and hearers, all alike go down before this great foe. "The rich man's wealth is his strong city." (Proverbs 18:11) The Englishman's house is called his castle; but there are no doors and bars which can keep out disease and death. Sickness is of every sort and description. From the crown of our head to the sole of our foot we are liable to disease. Our capacity of suffering is something fearful to contemplate. Who can count up the ailments by which our bodily frame may be assailed? Who ever visited a museum of morbid anatomy without a shudder? "Strange that a harp of thousand strings should keep in tune so long." It is not, to my mind, so wonderful that men should die so soon, as it is that they should live so long. Sickness is often one of the most humbling and distressing trials that can come upon man. It can turn the strongest into a little child, and make him feel— "the grasshopper a burden." (Ecclesiastes 12:5) It
can unnerve the boldest, and make him tremble at the fall of a pin. We are "fearfully and wonderfully made." (Psalm 139:14) The connection between body and mind is curiously close. The influence that some diseases can exercise upon the temper and spirits is immensely great. There are ailments of brain, and liver, and nerves, which can bring down a Solomon in mind to a state little better than that of a babe. He that would know to what depths of humiliation poor man can fall, has only to attend for a short time on sick-beds. Sickness is not preventable by anything that man can do. The average duration of life may doubtless be somewhat lengthened. The skill of doctors may continually discover new remedies, and effect surprising cures. The enforcement of wise sanitary regulations may greatly lower the death rate in a land. But, after all,—whether in healthy or unhealthy localities,—whether in mild climates or in cold, —whether treated by homeopathy or allopathy,—men will sicken and die. "The days of our years are three-score years and ten; and if by reason of strength they be four-score years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away." (Psalm 90:10) That witness is indeed true. It was true 3300 years ago.—It is true still. Now what can we make of this great fact,—the universal prevalence of sickness? How shall we account for it? What explanation can we give of it? What answer shall we give to our inquiring children when they ask us, "Father, why do people get ill and die?" These are grave questions. A few words upon them will not be out of place. Can we suppose for a moment that God created sickness and disease at the beginning? Can we imagine that He who formed our world in such perfect order was the Former of needless suffering and pain? Can we think that He who made all things "very good," made Adam's race to sicken and to die? The idea is, to my mind, revolting. It introduces a grand imperfection into the midst of God's perfect works. I must find another solution to satisfy my mind. The only explanation that satisfies me is that which the Bible gives.
Something has come into the world which has dethroned man from his original position, and stripped him of his original privileges. Something has come in, which, like a handful of gravel thrown into the midst of machinery, has marred the perfect order of God's creation. And what is that something? I answer, in one word, It is sin. "Sin has entered into the world, and death by sin." (Romans 5:12) Sin is the cause of all the sickness, and disease, and pain, and suffering which prevail on the earth. They are all a part of that curse which came into the world when Adam and Eve ate the forbidden fruit and fell. There would have been no sickness, if there had been no fall. There would have been no disease, if there had been no sin. I pause for a moment at this point, and yet in pausing I do not depart from my subject. I pause to remind my readers that there is no ground so untenable as that which is occupied by the Atheist, the Deist, or the unbeliever in the Bible. I advise every young reader of this paper, who is puzzled by the bold and specious arguments of the infidel, to study well that most important subject,—the Difficulties of Infidelity. I say boldly that it requires far more credulity to be an infidel than to be a Christian. I say boldly that there are. great broad patent facts in the condition of mankind, which nothing but the Bible can explain, and that one of the most striking of these facts is the universal prevalence of pain, sickness, and disease. In short, one of the mightiest difficulties in the way of Atheists and Deists, is the body of man. You have doubtless heard of Atheists. An Atheist is one who professes to believe that there is no God, no Creator, no First Cause, and that all things came together in this world by mere chance.— Now shall we listen to such a doctrine as this? Go, take an Atheist to one of the excellent surgical schools of our land, and ask him to study the wonderful structure of the human body. Show him the matchless skill with which every joint, and vein, and valve, and muscle, and sinew, and nerve, and bone, and limb, has been formed. Show him the perfect adaptation of every part of the human frame to the purpose which it serves. Show him the thousand delicate
contrivances for meeting wear and tear, and supplying daily waste of vigor. And then ask this man who denies the being of a God, and a great First Cause, if all this wonderful mechanism is the result of chance? Ask him if it came together at first by luck and accident? Ask him if he so thinks about the watch he looks at, the bread he eats, or the coat he wears? Oh, no! Design is an insuperable difficulty in the Atheist's way. There is a God. You have doubtless heard of Deists. A Deist is one who professes to believe that there is a God, who made the world and all things therein. But He does not believe the Bible. "A God, but no Bible!—a Creator, but no Christianity!" This is the Deist's creed. Now, shall we listen to this doctrine? Go again, I say, and take a Deist to an hospital, and show him some of the awful handiwork of disease. Take him to the bed where lies some tender child, scarce knowing good from evil, with an incurable cancer. Send him to the ward where there is a loving mother of a large family in the last state of some excruciating disease. Show him some of the racking pains and agonies to which flesh is heir, and ask him to account for them. Ask this man, who believes there is a great and Wise God who made the world, but cannot believe the Bible,—ask him how he accounts for these traces of disorder and imperfection in his God's creation. Ask this man, who sneers at Christian theology and is too wise to believe the fall of Adam,—ask him upon his theory to explain the universal prevalence of pain and disease in the world. You may ask in vain! You will get no satisfactory answer. Sickness and suffering are insuperable difficulties in the Deist's way. Man has sinned, and therefore man suffers. Adam fell from his first estate, and therefore Adam's children sicken and die. The universal prevalence of sickness is one of the indirect evidences that the Bible is true. The Bible explains it. The Bible answers the questions about it which will arise in every inquiring mind. No other systems of religion can do this. They all fail here. They are silent. They are confounded. The Bible alone looks the subject in the face. It boldly proclaims the fact that man is a fallen creature, and with equal
boldness proclaims a vast remedial system to meet his needs. I feel shut up to the conclusion that the Bible is from God. Christianity is a revelation from heaven. "Your word is truth." (John 17:17) Let us stand fast on the old ground, that the Bible, and the Bible only, is God's revelation of Himself to man. Do not be moved by the many new assaults which modern skepticism is making on the inspired volume. Heed not the hard questions which the enemies of the faith are fond of putting about Bible difficulties, and to which perhaps you often feel unable to give an answer. Anchor your soul firmly on this safe principle,—that the whole book is God's truth. Tell the enemies of the Bible that, in spite of all their arguments, there is no book in the world which will bear comparison with the Bible,— none that so thoroughly meets man's want—none that explains so much of the state of mankind. As to the hard things in the Bible, tell them you are content to wait. You find enough plain truth in the book to satisfy your conscience and save your soul. The hard things will be cleared up in one day. What you know not now, you will know hereafter. 2. The second point I propose to consider is the general Benefits which sickness confers on mankind I use that word "benefits" advisedly. I feel it of deep importance to see this part of our subject clearly. I know well that sickness is one of the supposed weak points in God's government of the world, on which skeptical minds love to dwell. "Can God be a God of love, when He allows pain? Can God be a God of mercy, when He permits disease? He might prevent pain and disease; but He does not. How can these things be?" Such is the reasoning which often comes across the heart of man. I reply to all such reasoners, that their doubts and questionings are most unreasonable. They might as well doubt the existence of a Creator, because the order of the universe is disturbed by earthquakes, hurricanes, and storms. They might as well doubt the
providence of God, because of the horrible massacres of Delhi and Cawnpore. All this would be just as reasonable as to doubt the mercy of God, because of the presence of sickness in the world. I ask all who find it hard to reconcile the prevalence of disease and pain with the love of God, to cast their eyes on the world around them, and to mark what is going on. I ask them to observe the extent to which men constantly submit to present loss for the sake of future gain,—present sorrow for the sake of future joy,—present pain for the sake of future health. The seed is thrown into the ground, and rots: but we sow in the hope of a future harvest. The boy is sent to school amid many tears: but we send him in the hope of his getting future wisdom. The father of a family undergoes some fearful surgical operation: but he bears it, in the hope of future health.—I ask men to apply this great principle to God's government of the world. I ask them to believe that God allows pain, sickness, and disease, not because He loves to vex man, but because He desires to benefit man's heart, and mind, and conscience, and soul, to all eternity. Once more I repeat, that I speak of the "benefits" of sickness on purpose and advisedly. I know the suffering and pain which sickness entails. I admit the misery and wretchedness which it often brings in its train. But I cannot regard it as an unmixed evil. I see in it a wise permission of God. I see in it a useful provision to check the ravages of sin and the devil among men's souls. If man had never sinned I should have been at a loss to discern the benefit of sickness. But since sin is in the world, I can see that sickness is a good. It is a blessing quite as much as a curse. It is a rough schoolmaster, I grant, but it is a real friend to man's soul. (a) Sickness helps to remind men of death. The most live as if they were never going to die. They follow business, or pleasure, or politics, or science, as if earth was their eternal home. They plan and scheme for the future, like the rich fool in the parable, as if they had a long lease of life, and were not, tenants at will. A heavy illness sometimes goes far to dispel these delusions. It awakens men from their daydreams, and reminds those who they have to die as well as to live.
Now this I say emphatically is a mighty good. (b) Sickness helps to make men think seriously of God, and their souls, and the world to come. The most in their days of health can find no time for such thoughts. They dislike them. They put them away. They count them troublesome and disagreeable. Now a severe disease has sometimes a wonderful power of mustering and rallying these thoughts, and bringing them up before the eyes of a man's soul. Even a wicked king like Benhadad, when sick, could think of Elisha (2 Kings 8:8) Even heathen sailors, when death was in sight, were afraid, and "cried every man to his god." (Jonah 1:5) Surely anything that helps to make men think is a good. (c) Sickness helps to soften men's hearts, and teach them wisdom. The natural heart is as hard as a stone. It can see no good in anything which is not of this life, and no happiness excepting in this world. A long illness sometimes goes far to correct these ideas. It exposes the emptiness and hollowness of what the world calls "good" things, and teaches us to hold them with a loose hand. The man of business finds that money alone is not everything the heart requires. The woman of the world finds that costly apparel, and novel reading, and the reports of balls and operas, are miserable comforters in a sick room. Surely anything that obliges us to alter our weights and measures of earthly things is a real good. (d) Sickness helps to level and humble us. We are all naturally proud and high-minded. Few, even of the poorest, are free from the infection. Few are to be found who do not look down on somebody else, and secretly flatter themselves that they are "not as other men." A sick bed is a mighty tamer of such thoughts as these. It forces on us the mighty truth that we are all poor worms, that we "dwell in houses of clay," and are "crushed before the moth." (Job 4:19), and that kings and subjects, masters and servants, rich and poor, are all dying creatures, and will soon stand side by side at the bar of God. In the sight of the coffin and the grave it is not easy to be proud. Surely anything that teaches that lesson is good.
(e) Finally, sickness helps to try men's religion, of what sort it is. There are not many on earth who have no religion at all. Yet few have a religion that will bear inspection. Most are content with traditions received from their fathers, and can render no reason of the hope that is in them. Now disease is sometimes most useful to a man in exposing the utter worthlessness of his soul's foundation. It often shows him that he has nothing solid under his feet, and nothing firm under his hand. It makes him find out that, although he may have had a form of religion, he has been all his life worshiping "an unknown God." Many a creed looks well on the smooth waters of health, which turns out utterly unsound and useless on the rough waves of the sick bed. The storms of winter often bring out the defects in a man's dwelling, and sickness often exposes the gracelessness of a man's soul. Surely anything that makes us find out the real character of our faith is a good. I do not say that sickness confers these benefits on all to whom it comes. Alas, I can say nothing of the kind! Myriads are yearly laid low by illness, and restored to health, who evidently learn no lesson from their sick beds, and return again to the world. Myriads are yearly passing through sickness to the grave, and yet receiving no more spiritual impressions from it than the beasts that perish. While they live they have no feeling, and when they die there are "no bands in their death." (Psalm 73:4) These are awful things to say. But they are true. The degree of deadness to which man's heart and conscience may attain, is a depth which I cannot pretend to fathom. But does sickness confer the benefits of which I have been speaking on only a few? I will allow nothing of the kind. I believe that in very many cases sickness produces impressions more or less akin to those of which I have just been speaking. I believe that in many minds sickness is God's "day of visitation," and that feelings are continually aroused on a sick bed which, if improved, might, by God's grace, result in salvation. I believe that in heathen lands sickness often paves the way for the missionary, and makes the poor idolater lend a willing ear to the glad tidings of the Gospel. I believe that in our own
land sickness is one of the greatest aids to the minister of the Gospel, and that sermons and counsels are often brought home in the day of disease which we have neglected in the day of health. I believe that sickness is one of God's most important subordinate instruments in the saving of men, and that though the feelings it calls forth are often temporary, it is also often a means whereby the Spirit works effectually on the heart. In short, I believe firmly that the sickness of men's bodies has often led, in God's wonderful providence, to the salvation of men's souls. I leave this branch of my subject here. It needs no further remark. If sickness can do the things of which I have been speaking (and who will gainsay it?), if sickness in a wicked world can help to make men think of God and their souls, then sickness confers benefits on mankind. We have no right to murmur at sickness, and repine at its presence in the world. We ought rather to thank God for it. It is God's witness. It is the soul's adviser. It is an awakener to the conscience. It is a purifier to the heart. Surely I have a right to tell you that sickness is a blessing and not a curse,—a help and not an injury,—a gain and not a loss,—a friend and not a foe to mankind. So long as we have a world wherein there is sin, it is a mercy that it is a world wherein It there is sickness. 3. The third and last point which I propose to consider, is the special duties which the prevalence of sickness entails on each one of ourselves I should be sorry to leave the subject of sickness without saying something on this point. hold it to be of cardinal importance not to be content with generalities in delivering God's message to souls. I an anxious to impress on each one into whose hands this paper may fall, his own personal responsibility in connection with the subject. would sincerely have no one lay down this paper unable to answer the questions, "What practical lesson have I learned? What, in a world of
disease and death, what ought I to do?" (a) One paramount duty which the prevalence of sickness entails on man, is that of living habitually prepared to meet God. Sickness is a remembrancer of death. Death is the door through which we must all pass to judgment. Judgment is the time when we must at last see God face to face. Surely the first lesson which the inhabitant of a sick and dying world should learn should be to prepare to meet his God. When are you prepared to meet God? Never until your iniquities are forgiven, and your sin covered! Never until your heart is renewed, and your will taught to delight in the will of God! You have many sins. If you go to church, your own mouth is taught to confess this every Sunday. The blood of Jesus Christ can alone cleanse those sins away. The righteousness of Christ can alone make you acceptable in the sight of God. Faith, simple childlike faith, can alone give you an interest in Christ and His benefits. Would you know whether you are prepared to meet God? Then where is your faith? Your heart is naturally unfit for God's company. You have no real pleasure in doing His will. The Holy Spirit must transform you after the image of Christ. Old things must pass away. All things must become new. Would you know whether you are prepared to meet God? Then, where is your grace? Where are the evidences of your conversion and sanctification? I believe that this, and nothing less than Pardon of sin this, is preparedness to meet God. and fitness for God's presence,— justification by faith and sanctification of the heart,—the blood of Christ sprinkled on us, and the Spirit of Christ dwelling in us,—these are the grand essentials of the Christian religion. These are no mere words and names to furnish bones of contention for wrangling theologians. These are sober, solid, substantial realities. To live in the actual possession of these things, in a world full of sickness and death, is the first duty which I press home upon your soul. (b) Another paramount duty which the prevalence of sickness entails
on you, is that of living habitually ready to bear it patiently. Sickness is no doubt a trying thing to flesh and blood. To feel our nerves unstrung, and our natural force abated,—to be obliged to sit still and be cut off from all our usual avocations,—to see our plans broken off and our purposes disappointed,—to endure long hours, and days, and nights of weariness and pain,—all this is a severe strain on poor sinful human nature. What wonder if peevishness and impatience are brought out by disease! Surely in such a dying world as this we should study patience. How shall we learn to bear sickness patiently, when sickness comes to our turn? We must lay up stores of grace in the time of health. We must seek for the sanctifying influence of the Holy Spirit over our unruly tempers and dispositions. We must make a real business of our prayers, and regularly ask for strength to endure God's will as well as to do it. Such strength is to be had for the asking: "If you shall ask anything in my name, I will do it for you." (John 14:14) I cannot think it needless to dwell on this point. I believe the passive graces of Christianity receive far less notice than they deserve. Meekness, gentleness, patience, faith, patience, are all mentioned in the Word of God as fruits of the Spirit. They are passive graces which specially glorify God. They often make men think, who despise the active side of the Christian character. Never do these graces shine so brightly as they do in the sick room. They enable many a sick person to preach a silent sermon, which those around him never forget. Would you adorn the doctrine you profess? Would you make your Christianity beautiful in the eyes of others? Then take the hint I give you this day. Lay up a store of patience against the time of illness. Then, though your sickness be not to death, it shall be for the "glory of God." (John 11:4) (c) One more paramount duty which the prevalence of sickness entails on you, is that of habitual readiness to feel with and help your fellow-man. Sickness is never very far from us. Few are the families who have not some sick relative. Few are the parishes where you will not find some one ill. But wherever there is sickness, there is a call to
duty. A little timely assistance in some cases,—a kindly visit in others,—a friendly inquiry,—a mere expression of sympathy, may do a vast good. These are the sort of things which soften asperities, and bring men together, and promote good feeling. These are ways by which you may ultimately lead men to Christ and save their souls. These are good works to which every professing Christian should be ready. In a world full of sickness and disease we ought to "bear one another's burdens," and be "kind one to another." (Galatians 6:2; Ephesians 4:32) These things, I dare say, may appear to some little and trifling. They must needs be doing something great, and grand, and striking, and heroic! I take leave to say that conscientious attention to these little acts of brotherly-kindness is one of the clearest evidences of having "the mind of Christ." They are acts in which our blessed Master Himself was abundant. He was ever "going about doing good" to the sick and sorrowful. (Acts 10:38) They are acts to which He attaches great importance in that most solemn passage of Scripture, the description of the last judgment. He says there: "I was sick, and you visited Me." (Matthew 25:36) Have you any desire to prove the reality of your charity,—that blessed grace which so many talk of, and so few practice? If you have, beware of unfeeling selfishness and neglect of your sick brethren. Search them out. Assist them if they need aid. Show your sympathy with them. Try to lighten their burdens. Above all, strive to do good to their souls. It will do you good if it does no good to them. It will keep your heart from murmuring. It may prove a blessing to your own soul. I firmly believe that God is testing and proving us by every case of sickness within our reach. By permitting suffering, He tries whether Christians have any feeling. Beware, lest you be weighed in the balances and found wanting. If you can live in a sick and dying world and not feel for others, you have yet much to learn. I leave this branch of my subject here. I throw out the points I have named as suggestions, and I pray God that they may work in many
minds. I repeat, that habitual preparedness to meet God,—habitual readiness to suffer patiently,—habitual willingness to sympathize heartily,—are plain duties which sickness entails on all. They are duties within the reach of everyone. In naming them I ask nothing extravagant or unreasonable. I bid no man retire into a monastery and ignore the duties of his station. I only want men to realize that they live in a sick and dying world, and to live accordingly. And I say boldly, that the man who lives the life of faith, and holiness, and patience, and charity, is not only the most true Christian, but the most wise and reasonable man. And now I conclude all with four words of practical application. I want the subject of this paper to be turned to some spiritual use. My heart's desire and prayer to God in placing it in this volume is to do good to souls. (1) In the first place, I offer a question to all who read this paper, to which, as God's ambassador, I entreat their serious attention. It is a question which grows naturally out of the subject on which I have been writing. It is a question which concerns all, of every rank, and class, and condition. I ask you, What will you do when you are ill? The time must come when you, as well as others, must go down the dark valley of the shadow of death. The hour must come when you, like all your forefathers, must sicken and die. The time may be near or far off. God only knows. But whenever the time may be, I ask again, What are you going to do? Where do you mean to turn for comfort? On what do you mean to rest your soul? On what do you mean to build your hope? From where will you fetch your consolations? I do entreat you not to put these questions away. Suffer them to work on your conscience, and rest not until you can give them a satisfactory answer. Trifle not with that precious gift, an immortal soul. Defer not the consideration of the matter to a more convenient season. Presume not on a death-bed repentance. The greatest business ought surely not to be left to the last. One dying thief was
saved that men might not despair, but only one that none might presume. I repeat the question. I am sure it deserves an answer. "What will you do when you are ill?" If you were going to live forever in this world I would not address you as I do. But it cannot be. There is no escaping the common lot of all mankind. Nobody can die in our stead. The day must come when we must each go to our long home. Against that day I want you to be prepared. The body which now takes up so much of your attention— the body which you now clothe, and feed, and warm with so much care,—that body must return again to the dust. Oh, think what an awful thing it would prove at last to have provided for everything except the one thing needful,—to have provided for the body, but to have neglected the soul,—to die, in fact, like Cardinal Beaufort, and "give no sign" of being saved! Once more I press my question on your conscience: "WHAT WILL YOU DO WHEN YOU ARE ILL?" (2) In the next place, I offer counsel to all who feel they need it and are willing to take it, to all who feel they are not yet prepared to meet God. That counsel is short and simple. Acquaint yourself with the Lord Jesus Christ without delay. Repent, be converted, flee to Christ, and be saved. Either you have a soul or you have not. You will surely never deny that you have. Then if you have a soul, seek that soul's salvation. Of all gambling in the world, there is none so reckless as that of the man who lives unprepared to meet God, and yet puts off repentance. Either you have sins or you have not. If you have (and who will dare to deny it?), break off from those sins, cast away your transgressions, and turn away from them with-out delay. Either you need a Saviour or you do not. If you do, flee to the only Saviour this very day, and cry mightily to Him to save your soul. Apply to Christ at once. Seek Him by faith. Commit your soul into His keeping. Cry mightily to Him for pardon and peace with God. Ask Him to pour down the Holy Spirit upon you, and make you a thorough Christian. He will hear you. No matter what you have been, He will not refuse your prayer. He has
said, "Him that comes to Me I will in no wise cast out." (John 6:37) Beware, I beseech you, of a vague and indefinite Christianity. Do not be content with a general hope that all is right because you belong to the old Church of England, and that all will be well at last because God is merciful. Rest not, rest not without personal union with Christ Himself. Rest not, rest not until you have the witness of the Spirit in your heart, that you are washed, and sanctified, and Justified, and one with Christ, and Christ in you. Rest not until you can say with the apostle, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against that day." (2 Timothy 1:12) Vague, and indefinite, and indistinct religion may do very well in time of health. It will never do in the day of sickness. A mere formal, perfunctory Church membership may carry a man through the sunshine of youth and prosperity. It will break down entirely when death is in sight. Nothing will do then but real heart-union with Christ. Christ interceding for us at God's right hand, Christ known and believed as our Priest, our Physician, our Friend, Christ alone can rob death of its sting and enable us to face sickness without fear. He alone can deliver those who through fear of death are in bondage. I say to everyone who needs advice, Be acquainted with Christ. As ever you would have hope and comfort on the bed of sickness, be acquainted with Christ. Seek Christ. Apply to Christ. Take every care and trouble to Him when you are acquainted with Him. He will keep you and carry you through all. Pour out your heart before Him, when your conscience is burdened. He is the true Confessor. He alone can absolve you and take the burden away. Turn to Him first in the day of sickness, like Martha and Mary. Keep on looking to Him to the last breath of your life. Christ is worth knowing. The more you know Him the better you will love Him. Then be acquainted with Jesus Christ. (3) In the third place, I exhort all true Christians who read this paper to remember how much they may glorify God in the time of sickness,
and to lie quite in God's hand when they are ill. I feel it very important to touch on this point. I know how ready the heart of a believer is to faint, and how busy Satan is in suggesting doubts and questionings, when the body of a Christian is weak. I have seen something of the depression and melancholy which sometimes comes upon the children of God when they are suddenly laid aside by disease, and obliged to sit still. I have marked how prone some good people are to torment themselves with morbid thoughts at such seasons, and to say in their hearts, "God has forsaken me: I am cast out of His sight." I earnestly entreat all sick believers to remember that they may honour God as much by patient suffering as they can by active work. It often shows more grace to sit still than it does to go to and fro, and perform great exploits. I entreat them to remember that Christ cares for them as much when they are sick as He does when they are well, and that the very chastisement they feel so acutely is sent in love, and not in anger. Above all, I entreat them to recollect the sympathy of Jesus for all His weak members. They are always tenderly cared for by Him, but never so much as in their time of need. Christ has had great experience of sickness. He knows the heart of a sick man. He used to see "all manner of sickness, and all manner of disease" when He was upon earth. He felt specially for the sick in the days of His flesh. He feels for them specially still. Sickness and suffering, I often think, make believers more like their Lord in experience, than health. "Himself took our infirmities, and bare our sicknesses." (Isaiah 53:3; Matthew 8:17) The Lord Jesus was a "Man of sorrows, and acquainted with grief." None have such an opportunity of learning the mind of a suffering Saviour as suffering disciples. (4) I conclude with a word of exhortation to all believers, which I heartily pray God to impress upon their souls. I exhort you to keep up a habit of close communion with Christ, and never to be afraid of "going too far" in your religion. Remember this, if you wish to have "great peace" in your times of sickness.
I observe with regret a tendency in some quarters to lower the standard of practical Christianity, and to denounce what are called "extreme views" about a Christian's daily walk in life. I remark with pain that even religious people will sometimes look coldly on those who withdraw from worldly society, and will censure them as "exclusive, narrow-minded, illiberal, uncharitable, sour-spirited," and the like. I warn every believer in Christ who reads this paper to beware of being influenced by such censures. I entreat him, if he needs light in the valley of death, to "keep himself unspotted from the world," to "follow the Lord very fully," and to walk very closely with God. (James 1:27; Numbers 14:24) I believe that the want of "thoroughness" about many people's Christianity is one secret of their little comfort, both in health and sickness. I believe that the "half-and-half,"— "keep-in-with everybody" religion, which satisfies many in the present day, is offensive to God, and sows thorns in dying pillows, which hundreds never discover until too late. I believe that the weakness and feebleness of such a religion never comes out so much as it does upon a sick bed. If you and I want "strong consolation" in our time of need, we must not be content with a bare union with Christ. (Hebrews 6:18) We must seek to know something of heart-felt, experimental communion with Him. Never, never let us forget, that union" is one thing, and "communion" another. Thousands, I fear, who know what "union" with Christ is, know nothing of "communion." The day may come when after a long fight with disease, we shall feel that medicine can do no more, and that nothing remains but to die. Friends will be standing by, unable to help us. Hearing, eyesight, even the power of praying, will be fast failing us. The world and its shadows will be melting beneath our feet. Eternity, with its realities, will be looming large before our minds. What shall support us in that trying hour? What shall enable us to feel, "I fear no evil"? (Psalm 23:4) Nothing, nothing can do it but close communion with Christ.
Christ dwelling in our hearts by faith,—Christ putting His right arm under our heads,—Christ felt to be sitting by our side,—Christ can alone give us the complete victory in the last struggle. Let us cleave to Christ more closely, love Him more heartily, live to Him more thoroughly, copy Him more exactly, confess Him more boldly, follow Him more fully. Religion like this will always bring its own reward. Worldly people may 'Laugh at it. Weak brethren may think it extreme. But it will wear well. At even time it will bring us light. In sickness it will bring us peace. In the world to come it will give us a crown of glory that fades not away. The time is short. The fashion of this world passes away. A few more sicknesses, and all will be over. A few more funerals, and our own funeral will take place. A few more storms and tossings, and we shall be safe in harbour. We travel towards a world where there is no more sickness,—where parting, and pain, and crying, and mourning, are done with for evermore. Heaven is becoming every year more full, and earth more empty. The friends ahead are becoming more numerous than the friends astern. "Yet a little time and He that shall come will come, and will not tarry." (Hebrews 10:37) In His presence shall be fullness of joy. Christ shall wipe away all tears from His people's eyes. The last enemy that shall be destroyed is Death. But He shall be destroyed. Death himself shall one day die. (Revelation 20:14) In the meantime let us live the life of faith in the Son of God. Let us lean all our weight on Christ and rejoice in the thought that He lives for evermore. Yes: blessed be God! Christ lives, though we may die. Christ lives, though friends and families are carried to the grave. He lives who abolished death, and brought life and immortality to light by the Gospel. He lives who said, "O death, I will be your plagues: O grave, I will be your destruction." (Hosea 13:14) He lives who will one day change our vile body, and make it like unto His glorious body. In sickness and in health, in life and in death, let us lean confidently on Him. Surely we ought to say daily with one of old, "Blessed be God
for Jesus Christ!"
The Family Of God
" His whole family in heaven and on earth. " [Ephesians 3:15]
The words which form the title of this paper ought to always stir some feelings in our minds. There is not a man or woman on this earth who is not a member of some "family." The poorest as well as the richest has his relative and kin, and can tell you something of his "family." We all know, that family gatherings at certain times of the year, such as Christmas, are very common. Thousands of homes are crowded then, if at no other time of the year. The young man in town snatches a few days away from business, and takes a run down to visit his parents at home. The young woman gets a short holiday, and comes to visit her father and mother. Brothers and sisters meet for a few hours. Parents and children look one another in the face. There is so much to talk about! So many questions to be asked! So many interesting things to be told! It is indeed a happy home which sees "the whole family" gathered in it at Christmas. Family gatherings are natural, and right, and good. I approve of them with all my heart. It does me good to see them kept up. They are one of the very pleasant things which has survived the fall of man. Next to the grace of God, I see no principle which unites people so much in this sinful world as family sentiments. Community of blood is a most powerful tie. It was a fine saying of an American naval officer, when his men insisted on helping the English sailors in fighting the Taku forts in China, "I cannot help it: blood is thicker than water." I have often observed that people will stand up for their relatives, merely because they are their relatives, and refuse to hear a word against them, even when they have no sympathy with their
tastes and ways. Anything which helps to keep up the family sentiment ought to be commended. It is a wise thing, when it can be done, to gather "the whole family" together at Christmas. Family gatherings, nevertheless, are often sorrowful things. It would be strange indeed, in such a world as this, if they were not. Few are the family circles which do not show gaps and vacant places as years pass away. Changes and deaths make sad havoc as time goes on. Thoughts will rise up within us, as we grow older, about faces and voices no longer with us, which no Christmas merriment can entirely keep down. When the young members of the family have once began to launch forth into the world, the old heads may long survive the scattering of the nest; but after a certain time, it seldom happens that you see "the whole family" together. There is one great family to which I want all the readers of this paper to belong. It is a family despised by many, and not even known by some. But it is a family of far more importance than any family on earth. To belong to it entitles a man to far greater privileges than to be the son of a king. It is the family of which Paul speaks to the Ephesians, when he tells them of the "whole family in heaven and earth." It is the family of God. I ask for the attention of every reader of this paper while I try to describe this family, and recommend it to his notice. I want to tell you of the amazing benefits which membership of this family conveys. I want you to be found as a member of this family, when it is finally gathered together in the end—a gathering without separation, or sorrow, or tears. Hear me while, as a minister of Christ, and friend to your soul, I speak to you for a few minutes about "His whole family in heaven and on earth:" 1. First of all, what is this family? 2. Secondly, what is its present position?
3. Thirdly, what are its future prospects? I wish to unfold these three things before you, and I invite that you seriously consider them. Our family gatherings on earth must one day come to an end. Our last earthly Christmas must come. Happy indeed is that Christmas which finds us prepared to meet God! 1. What is that family which the Bible calls "His whole family in heaven and on earth"? Of whom does it consist? The family before us consists of all real Christians—all who have the Holy Spirit living within them—all true believers in Christ—all the saints of every age, and Church, and nation, and language. It includes the blessed company of all faithful people. It is the same as the Elect of God—the household of faith—the mystical body of Christ —the bride—the living temple—the sheep that never perish—the Church of the firstborn—the holy universal Church. All these expressions are "the family of God" only using other names. Membership in "the family of God," does not depend on any earthly connection. It does not come by natural birth, but by new birth. Ministers cannot impart it to their hearers. Parents cannot give it to their children. You may be born in the godliest family in the land, and enjoy the sweetest fellowship of grace that any Church can supply, and yet never belong to the family of God. To belong to it you must be born again. No one but the Holy Spirit can make you a living member of this family. It is His special function and prerogative to bring into the true Church all those who will be saved. Those who are born again are born, "not of natural descent, nor of human decision or a husband's will, but born of God." [John 1:13] Do you want to know the reason that the Bible gives this name to all true Christians? Would you like to know why they are called "a family"? Listen and I will tell you. (a) True Christians are called "a family" because they all have one
Father. They are all children of God by faith in Christ Jesus. They are all born of one Spirit. They are all sons and daughters of the Lord Almighty. They have received the Spirit of adoption, whereby they cry, "Abba Father." [Galatians 3:26; John 3:8; 2 Corinthians 6:18; Romans 8:15] They do not regard God with a cringing kind of fear, as they would to a harsh Being, that is always ready to punish them. They look up to Him with tender confidence, as a reconciled and loving parent—as one forgiving evil and sin, to all who believe in Jesus—and full of pity even to the least and feeblest. The words, "Our Father in heaven," are no mere form of prayer in the mouth of true Christians. No wonder they are called God's "family." (b) True Christians are called "a family," because they all rejoice in one name. That name is the name of their great Head and Elder Brother, even Jesus Christ the Lord. Just as a common family name is the uniting link to all the members of a clan, so does the name of Jesus tie all believers together in one vast family. As members of outward visible Churches they have various names and distinguishing classifications. As living members of Christ, they all, with one heart and mind, rejoice in one Saviour. Every heart among them feels drawn to Jesus as the only object of hope. Every tongue among them would tell you that "Christ is all." Sweet to them all is the thought of Christ's death for them on the cross. Sweet is the thought of Christ's intercession for them at the right hand of God. Sweet is the thought of Christ's coming again to unite them to Himself in one glorified fellowship forever. In fact, you might as well take away the sun out of heaven, as take away the name of Christ from believers. To the world His Name may not mean much, but to believers, it is full of comfort, hope, rest, and peace. No wonder they are called "a family." (c) True Christians, above all, are called "a family" because there is so strong a family resemblance among them.
They are all led by one Spirit, and are marked by the same general features of life, heart, taste, and character. Just as there is a general bodily resemblance among the brothers and sisters of a family, so there is a general spiritual resemblance among all the sons and daughters of the Lord Almighty. They all hate sin and love God. They all rest their hope of salvation on Christ, and have no confidence in themselves. They all endeavour to "come out and be separate" from the ways of the world, and to set their affections on things above. They all naturally turn to the same Bible, as the only food for their souls and the only sure guide in their pilgrimage toward heaven: they find it "a lamp to their feet and a light for their path." [Psalm 119:105] They all go to the same throne of grace in prayer, and find it as needful to speak to God as to breathe. They all live by the same rule, the Word of God, and strive to conform their daily life to its precepts. They all have the same inward experience. They all are, in varying degrees, acquainted with repentance, faith, hope, love, humility, and inward conflict. No wonder they are called "a family." This family likeness among true believers is a thing that deserves special attention. To my own mind it is one of the strongest indirect evidences of the truth of Christianity. It is one of the greatest proofs of the reality of the work of the Holy Spirit. Some true Christians live in civilized countries, and some in the midst of heathen lands. Some are highly educated, and some are unable to read a single letter of the alphabet. Some are rich and some are poor. Some are old and some are young. And yet, despite all these differences, there is a marvelous oneness of heart and character among them. Their joys and their sorrows, their love and their hatred, their likes and their dislikes, their preferences and their aversions, their hopes and their fears, are all most curiously alike. Let others think what they please, I see in all this the finger of God. His handiwork is always one and the same. No wonder that true Christians are compared to "a family." Take a converted Englishman and a converted Hindu, and let them suddenly meet for the first time. I will ensure you, if they can
understand one another's language, they will soon find common ground between them, and feel at home. The one may have been brought up at Oxford, and enjoyed every privilege of English civilization. The other may have been trained in the midst of gross heathenism, and accustomed to habits, ways, and manners as unlike the Englishman's as darkness compared to light. And yet now in half an hour they feel that they are friends! The Englishman finds that he has more in common with this Hindu brother than he has with many of his old college companions. Who can account for this? How can it be explained? Nothing can account for it but the unity of the Holy Spirit's teaching. It is "one touch" of grace (not nature) "that makes the whole world family." God's people are in the brightest sense "a family." This is the family to which I wish to direct the attention of my readers in this paper. This is the family to which I want you to belong. I ask you this day to consider it carefully, if you never considered it before. I have shown you the Father of the family—the God and Father of our Lord Jesus Christ. I have shown you the Head and Elder Brother of the family—the Lord Jesus Himself. I have shown you the features and characteristics of the family. All its members have great marks of resemblance. Once more I say, consider it well. Outside this family, remember, there is no salvation. No one but those who belong to it, according to the Bible, are on the road that leads to heaven. The salvation of our souls does not depend on union with one Church or separation from another. They are miserably deceived who think that it does, and will find it out to their loss one day, unless they wake up. No! the life of our souls depends on something far more important. This is eternal life, to be a member of "the whole family in heaven and earth." 2. I will now pass on to the second thing which I promised to consider. What is the present position of the whole family in heaven and earth?
The family to which I am directing the attention of my readers this day is divided into two great parts. Each part has its own residence or dwelling place. Part of the family is in heaven, and part is on earth. For the present the two parts are entirely separated from one another. But they form one body in the sight of God, though resident in two places; and their union is sure to take place one day. Remember, two places, and only two, contain the family of God. The Bible tells us of no third habitation. There is no such thing as Purgatory, despite what some may falsely teach! There is no house of purifying, training, or probation for those who are not true Christians when they die. Oh no! There are only two parts of the family—the part that is seen and the part that is unseen, the part that is in "heaven" and the part that is on "earth." The members of the family that are not in heaven are on earth, and those that are not on the earth are in heaven. Two parts, and only two! Two places, and only two! Let this never be forgotten. Some of God's family are safe in heaven. They are at rest in that place which the Lord Jesus expressly calls "Paradise." [Luke 23:43] They have finished their course. They have fought their battle. They have finished their appointed work. They have learned their lessons. They have carried their cross. They have passed through the waves of this troublesome world and have reached the harbour. As little as we know about them, we know that they are happy. They are no longer troubled by sin and temptation. They have said goodbye forever to poverty and anxiety, to pain and sickness, to sorrow and tears. They are with Christ Himself, who loved them and gave Himself up for them, and in His company they are indeed very happy. [Philippians 1:23] They have nothing to fear in looking back to the past. They have nothing to dread in looking forward to things to come. There are only three things lacking that would make their happiness complete. These three are the Second Coming of Christ in glory, the resurrection of their own bodies, and the gathering together of all believers.
Some of God's family are still on the earth. They are scattered everywhere in the midst of a wicked world, a few in one place and a few in another. All are more or less occupied in the same way, according to the measure of their grace given them. All are running a race, doing a work, fighting a warfare, carrying a cross, striving against sin, resisting the devil, crucifying the flesh, struggling against the world, witnessing for Christ, mourning over their own hearts, hearing, reading, and praying, however feebly, for the life of their souls. Each is often disposed to think no cross is so heavy as his own, no work so difficult, no heart so hard. But each and everyone is steadfast in their way—a wonder to the ignorant world around them, and often a wonder to themselves. But, however divided God's family may be at the present time, on the earth, it is still one family. Both parts of it are still one in character, one in possessions, and one in relation to God. The part in heaven does not have as much superiority over the part on earth as at first sight may appear. The difference between the two is only one of degree. (a) Both parts of the family love the same Saviour, and delight in the same perfect will of God. But the part on earth loves with much imperfection and weakness, and lives by faith, not by sight. The part in heaven loves without weakness, or doubt, or distraction. It walks by sight and not by faith, and sees what it once believed. (b) Both parts of the family are saints. But the saints on earth are often poor weary pilgrims, who find that the "sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that they do not do what they want." [Galatians 5:17] They live in the midst of an evil world, and are often sick of themselves and of the sin they see around them. The saints in heaven, on the contrary, are delivered from the world, the flesh, and the devil, and enjoy glorious liberty. They are called "the spirits of righteous men made perfect."
[Hebrews 12:23] (c) Both parts of the family are equally God's children. But the children in heaven have learned all their lessons, have finished their appointed tasks, have begun an eternal holiday. The children on earth are still in school. They are daily learning wisdom, though slowly and with much trouble, and often needing to be reminded of their past lessons by chastisement and the rod. Their graduation day is yet to come. (d) Both parts of the family are equally God's soldiers. But the soldiers on earth are still engaged in the battle. Their fight is not over. Every day they need to put on the whole armor of God. The soldiers in heaven are all triumphant. No enemy can hurt them now. No fiery dart of Satan can reach them. They have laid aside both helmet and shield. They can at last say to the sword of the Spirit, "Rest and be still." They can finally sit down, and not have to watch and stand on their guard. (e) Last, but not least, both parts of the family are equally safe and secure. As wonderful as this may sound, it is true. Christ cares as much for His family members on earth as His family members in heaven. You might as well think to pluck the stars out of heaven, as to pluck one saint, however feeble, out of Christ's hand. Both parts of the family are equally secure by "an everlasting covenant, arranged and secured in every part?" [2 Samuel 23:5] The members on earth, through the weakness of their flesh and the smallness of their faith, may neither see, nor know, nor feel their own safety. But they are safe, though they may not see it. The whole family is "shielded by God's power until the coming of the salvation." [1 Peter 1:5] The family members still on the road to the Father's house are as secure as the members who have already made it home. On the last day no one will be found missing. The words of the Christian poet will be proved true: "More happy, but not more secure,
The glorified saints in heaven." Now before I leave this part of my subject, I ask every reader of this paper to thoroughly understand the present situation of God's family, and to form an accurate estimate of it. Do not measure its numbers nor its privileges by what you see with your eyes. You see only a small body of believers at the present time. But you must not forget that a great number has already made it safely to heaven, and that when all are assembled at the last day, there will be a great multitude that no one could count." [Revelation 7:9] You only see that part of the family which is struggling on earth. You must never forget that the greater part of the family has already made it home and is resting in heaven. You see the militant part, but not the triumphant. You see the part that is carrying the cross, but not the part that is safe in Paradise. The family of God is far more rich and glorious than you suppose. Believe me, it is no small thing to belong to the "whole family in heaven and on earth." 3. I will now move on to the last thing which I promised to consider—What are the future prospects of the whole family in heaven and on earth? The future prospects of a family! What a vast amount of uncertainty these words open up when we look at any family we now see in the world! How little we can tell of the things coming on any of us! What a mercy it is that we do not know the sorrows and trials and separations which our beloved children may have to experience, after we have left the world! It is a mercy that we do not know "what a day may bring forth," and a far greater mercy that we do not know what may happen in the next twenty years. [Proverbs 27:1] Surely, foreknowledge of the future prospects of our household would spoil many a family gathering, and fill the whole party with gloom! Think how many a fine boy, who is now the delight of his parents, will in time follow the path of a reckless son, and never return home!
Think how many a fair daughter, the joy of a mother's heart, will in a few years follow her own stubborn will, and insist on some miserably mistaken marriage! Think how disease and pain will often lay low the loveliest of a family circle, and make her life a burden and wearisome to herself, if not to others! Think of the endless disagreements and divisions that will arise out of money matters! Yes, there is many a life-long quarrel over a small sum of money, between those who once played joyfully together in the same nursery! Think of these things. The "future prospects" of many a family which meets together every Christmas are a solemn and serious subject. Hundreds, to say the least, are gathering together for the last time: when they part they will never meet again. But, thank God, there is one great family whose "prospects" are very different. It is a family of which I am speaking in this paper, and commending your attention. The future prospects of the family of God are not uncertain. They are good, and only good; happy and only happy. Listen to me, and I will try to set them in order before you. (a) The members of God's family will all be brought safely home one day. Here on earth they may be scattered, tried, tossed with storms of life, and bowed down with afflictions. But not one of them will perish. [John 10:28] The weakest lamb will not be left to perish in the wilderness: the feeblest child will not be missing when the roll call is called out at the last day. In spite of the world, the flesh, and the devil, the whole family will get home. "For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!" [Romans 5:10] (b) The members of God's family will one day all have glorious bodies. When the Lord Jesus Christ comes the second time, the dead saints
will all be raised and the living will all be changed. They will no longer have a vile mortal body, full of weaknesses and infirmities: they will have a body like that of their risen Lord, without the slightest vulnerability to sickness and pain. They will no longer be clogged and hindered by an aching frame, when they want to serve God: they will be able to serve Him night and day without any weariness, and to attend to Him without any distraction. The former things will have passed away. That word will be fulfilled, "I am making everything new!" Revelation 21:5] (c) One day, the members of God's family will all be gathered into one company. It does not matter where they have lived or where they have died. They may have been separated from one another both by time and space. One may have lived in tents, with Abraham, Isaac, and Jacob, and another traveled by the modern transportation of our day. One may have his bones laid to rest in an Australian desert, and another may have been buried in an English churchyard. It makes no difference. All will be gathered together from north and south, and east and west, and meet in one happy assembly, never to part again. The earthly partings of God's family are only for a few days. Their meeting is for eternity. Little does it matter where we live. It is a time of scattering now, not of gathering. Little does it matter where we die. All graves are equally near to Paradise. But it does matter whether we belong to God's family. If we do we are sure to meet again in the end. (d) One day the members of God's family will all be united in mind and judgment. They are so divided now about many little things. About the things needful to salvation there is a marvelous unity among them. About many speculative points in religion, about forms of worship and church government, they often sadly disagree. But one day there will be no disagreement among them at all. Ephraim will no longer
disturb Judah, nor Judah Ephraim. Partial knowledge and dim vision will be ended forever. Divisions and separations, misunderstandings and misinterpretations, will all be buried and forgotten. Since there will only be one language, so there also will be only one opinion. At last, after thousands of years of strife and clashing, perfect unity and harmony will be found. A family will finally be shown to angels and men in which all are of one mind. (e) One day the members of God's family will all be perfected in holiness. They are not now literally perfect, although they "have been given fullness in Christ." [Colossians 2:10] Though they are born again, and renewed after the image of Christ, they stumble and fall short in many things. [James 3:2] No one knows it better than they do themselves. It is their grief and sorrow that they do not love God more heartily and serve Him more faithfully. But one day they will be completely freed from all corruption. They will rise again at Christ's Second Coming without any of the disorders and sicknesses which now cleave to them in their lives. Not a single evil temper or corrupt inclination will be found in them. They will be presented by their Lord and Husband to the Father, without spot, or wrinkle, or any such thing—perfectly holy and without blemish—fair as the moon, and clear as the sun. [Ephesians 5:27, Song of Solomon 5:10] Grace, even now, is a beautiful thing, when it lives, and shines, and flourishes in the midst of imperfection. But how much more beautiful will grace appear when it is seen pure, unmixed, unmingled, and alone! And it will be seen so when Christ comes to be glorified in His saints at the last day. (f) Last, but not least, one day, the members of God's family will be eternally provided for. When the affairs of this sinful world are finally wound up and settled, there will be an everlasting reward for all the sons and daughters of
the Lord Almighty. Not even the weakest of them will be overlooked and forgotten. There will be something for everyone, according to their faithfulness. The smallest vessel of grace, as well as the greatest, will be filled to the brim with glory. It would be pure folly to pretend to describe the precise nature of that glory and reward. It is a thing which "no eye has seen, no ear has heard, and no mind has conceived." [1 Corinthians 2:9] It is enough for us to know that each member of God's family, when he awakes from the grave to his Master's likeness, will be "satisfied." [Psalm 17:15] Above all, it will be enough to know that their joy, and glory, and reward will be forever. They will never lose what they will receive in the day of the Lord. The inheritance reserved for them, when they come of age, is "an inheritance that can never perish, spoil or fade." [1 Peter 1:4] These prospects of God's family are great realities. They are not vague shadowy talk of man's invention. They are real true things, and will be seen as such before long. They deserve your serious consideration. Examine them well. Look around the families of earth with which you are acquainted, the richest, the greatest, the noblest, and the happiest. Where will you find one among them all which can show prospects to compare with those of which you have just heard? The earthly riches, in many a case, will be gone in a hundred years or so. The noble blood, in many a case, will not prevent some disgraceful deed from staining the family name. The happiness, in many a case, will be found hollow and illusive. Few, indeed, are the homes that do not have a secret sorrow, or a "skeleton in the closet." Whether for present possessions or future prospects, there is no family so well off as "the whole family of God in heaven and earth." Whether you look at what they now have, or what they will have in heaven, there is no family like the family of God. My task is done. My paper is drawing to a close. It only remains to close it with a few words of practical application. Give me your attention for the last time. May God bless what I am going to say for
the good of your soul! (1) I ask you a simple question. Take it with you to every family gathering which you join at any season of the year. Take it with you, and amidst all your happiness make time for thinking about it. It is a simple question, but a solemn one, Do you really belong to the family of God? To the family of God, remember! This is the point of my question. It is no answer to say that you are a Protestant, or belong to so-and-so denomination, or are an Evangelical. I want to hear of something more and better than that. I want you to have some soul-satisfying and soul-saving religion. A religion that will give you peace while you live, and hope when you die. To have such peace and hope you must be something more than a Protestant, or a member of so-and-so denomination, or an Evangelical. You must belong to "the family of God." I firmly believe that thousands around you do not belong to the family. But that is no reason why you should not. If you do not yet belong to God's family, I invite you this day to join it without delay. Open your eyes to see the value of your soul, the sinfulness of sin, the holiness of God, and the present danger of your present condition, the absolute necessity of a mighty change. Open your eyes to see these things, and repent this very day. Open your eyes to see the great head of God's family, even Christ Jesus, waiting to save your soul. See how he has loved you, lived for you, died for you, risen again for you, and obtained complete redemption for you. See how he offers you free, full, immediate pardon, if you will only believe in Him. Open your eyes to see these things. Seek Christ at once. Come and believe in Him, and commit your soul to His keeping this very day. I know nothing of your family or past history. I do not know where you go to spend your holidays, or what company you are going to be in. But I am bold to say, that if you join the family of God you will find it the best and happiest family in the world.
(2) If you really belong to the whole family in heaven and earth, count up your privileges, and learn to be more thankful. Remember what a mercy it is to have something which the world can neither give nor take away—something which makes you independent of sickness and poverty—something which is your own forevermore. The old family home will soon be empty and up for sale. The old family gatherings will soon be past and gone forever. The loving faces we now delight to gaze on are rapidly leaving us. The cheerful voices which now welcome us will be silent in the grave. But, thank God, if we belong to Christ's family there is a better gathering yet to come. Let us often think of it, and be thankful! The family gathering of all God's people will make up for all that their religion now costs them. A meeting where none are missing—a meeting where there are no gaps and empty places—a meeting where there are no tears—a meeting where there is no parting—such a meeting as this is worth a fight and a struggle. And such a meeting is yet to come to "the whole family in heaven and earth." In the meantime let us strive to live worthy of the family to which we belong. Let us labor to do nothing that may cause our Father's house to be spoken against. Let us endeavour to make our Master's name beautiful by our disposition, conduct, and conversation. Let us love as brethren, and abhor all quarrels. Let us behave as if the honour of "the family" depended on our behavior. So living, by the grace of God, we will make our calling and election sure, both to ourselves and others. So living, "we will have the sure hope of receiving a rich welcome into the eternal kingdom of our Lord and Saviour Jesus Christ." [2 Peter 1:11] So living, we will recommend our Father's family to others, and perhaps by God's blessing induce them to say, "We will go with you."
Our Home
"Lord, you have been our dwelling place throughout all generations." [Psalm 90:1]
There are two reasons why the text which heads this paper should ring in our hearts with special power. It is the first verse of a deeply solemn Psalm—the first bar of a wondrous piece of spiritual music. I cannot tell how others feel when they read the ninetieth Psalm It always makes me lean back in my chair and think. For one thing, this ninetieth Psalm is the only Psalm composed by "Moses, the man of God." It expresses that holy man's feelings, as he saw the whole generation whom he had led out of Egypt, dying in the wilderness. Year after year he saw that fearful judgment being fulfilled, which Israel brought on itself by unbelief: "In this desert your bodies will fall—everyone of you twenty years old or more who was counted in the census and who has grumbled against Me. Not one of you will enter the land." [Numbers 14:29-30] One after another he saw, laying in the desert, the bones of the heads of the families whom he had led out of Egypt. For forty long years he saw the strong, the swift, the wise, the tender, the beautiful, who had crossed the Red Sea with him in triumph, cut down and withering like grass. For forty years he saw his companions continually changing, becoming weaker and passing away. Who can wonder that he should say, "Lord, You have been our dwelling place." We are all pilgrims and strangers on the earth, and we have no place to dwell. "Lord, You are our home." For another thing, the ninetieth Psalm forms part of the Burial Service of the Church of England. Whatever fault men may find with the Prayer-book, I think no one can deny the singular beauty of the Burial Service. Beautiful are the texts which it puts into the minister's mouth as he meets the coffin at the churchyard gate, and leads the mourners into the church. Beautiful is the chapter from the
first Epistle to the Corinthians about the resurrection of the body. Beautiful are the sentences and prayers appointed to be read as the body is laid in its home beneath the earth. But especially beautiful, to my mind, are the Psalms which are selected for reading when the mourners have just taken their places in church. I know of nothing which sounds so soothing, honouring, heart-touching, and moving to man's spirit, at that trying moment, as the wondrous utterance of the old inspired law-giver: "Lord, You have been our dwelling place." "Lord, You are our home." I want to draw from these words two thoughts that may do the readers of this paper some good. An English home is famous all over the world for its happiness and comfort. It is a little bit of heaven left upon the earth. But even an English home is not forever. The family nest is sure to taken down, and its residents are sure to be scattered. Bear with me for a few short minutes, while I try to set before you the best, truest, and happiest home. 1. The first thought that I will offer to you is this: I will show you what the world is. I freely admit that it is a beautiful world in many respects. Its seas and rivers, its sunrises and sunsets, its mountains and valleys, its harvests and its forests, its fruits and its flowers, its days and its nights, all, all are beautiful in their way. Cold and unfeeling must be the heart which never finds a day in the year when it can admire anything in nature! But beautiful as the world is, there are many things in it to remind us that it is not home. It is an inn, a tent, a tabernacle, a lodging, a training school. But it is not home. (a) It is a changing world. Everything around us is continually moving, altering, and passing away. Families, properties, landlords, tenants, farmers, laborers, tradesmen, all are continually on the move. To find the same name in the same dwelling, for three generations running is so uncommon,
that it is the exception and not the rule. A world so full of change cannot be called home. (b) It is a trying and disappointing world. Whoever lives to be fifty years old has paid the cost and knows it to be true. Trials in married life and trials in single life—trials with children and trials with brothers and sisters—trials in money matters and trials in health—how many they are! Their name is legion. And not one-tenth of them ever comes to light. Indeed, there are few families which do not have "a skeleton in the closet." A world so full of trial and disappointment cannot be called home. (c) It is a dying world. Death is continually around us and near us, and meets us at every turn. Few are the family gatherings, when Christmas comes around, in which there are not some empty chairs and vacant places. Few are the men and women, nearing middle age, who could not number a long list of names, deeply cut forever in their hearts—names of beloved ones now dead and gone. Where are our fathers and mothers? Where are our ministers and teachers? Where are our brothers and sisters? Where are our husbands and wives? Where are our neighbors and friends? Where are the old grey-headed worshipers, whose reverent faces we remember so well when we first came to church? Where are the boys and girls we played with when we went to school? How many must reply, "Dead, dead, dead! The daisies are growing over their graves, and we are left alone." Surely a world so full of death can never be called a home. (d) It is a scattering and dividing world. Families are continually breaking up, and going in different directions. How rarely do the members of a family ever meet together again, after the surviving parent is laid in the grave! The band of union seems snapped, and nothing welds it again. The
cement seems withdrawn from the parts of the building, and the whole principle of cohesion is lost. How often some miserable squabble about trinkets, or some wretched wrangle about money, makes a breach that is never healed, and, like a crack in china, though riveted can never be cured! Indeed, rarely do those who played in the same nursery lie down in graves in the same churchyard, or keep peace with one another till they die. A world so full of division can never be home. These are ancient things. It is useless to be surprised at them. They are the bitter fruit of sin, and the sorrowful consequence of the fall. Change, trial, death, and division, all entered into the world when Adam and Eve sinned. We must not murmur. We must not fret. We must not complain. We must accept the situation in which we find ourselves. We must each do our best to lighten the sorrows, and increase the comforts of our position. We must steadily resolve to make the best of everybody and everything around us. But we must never, never, never, forget that the world is not home. Are you young? Does everything around and before you seem bright, and cheerful, and happy? Do you secretly think in your own mind that I take too gloomy a view of the world? Be careful. You will not say that as time goes by. Be wise. Learn to moderate your expectations. Depend on it, the less you expect from people and things here below the happier you will be. Are you prosperous in the world? Have death, and sickness, and disappointment, and poverty, and family troubles, passed over your door up to this time, and not come in? Are you secretly saying to yourself, "Nothing can hurt me much. I will die quietly in my bed, and see no sorrow." Be careful. You are not yet in the harbour. A sudden storm of unexpected trouble may make you change your tune. Do not set your affection on things below. Hold them with a very loose hand, and be ready to surrender them at a moment's notice. Use your prosperity well while you have it; but do not lean all your weight on it, lest it break suddenly and pierce your hand.
Have you a happy home? Are you going to spend Christmas around a family fireplace, where sickness, and death, and poverty, and partings, and quarrellings, have never yet been seen? Be thankful for it: oh, be thankful for it! A really happy Christian home is the nearest thing to heaven on earth. But be careful. This state of things will not last forever. It must have an end; and if you are wise, you will never forget that! "What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away." [1 Corinthians 7:29-31] 2. The second thought that I offer to you is this: I will show you what Christ is, even in this life, to true Christians. Heaven, beyond a doubt, is the last home in which a true Christian will finally live. Towards that end he is daily travelling: each day he is coming nearer to that place. "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." [2 Corinthians 5:1] Body and soul united once more, renewed, glorified, and perfected, will live, forever in the Father's great house in heaven. To that home we have not yet come. We are not yet in heaven. But is there in the meantime no home for our souls? Is there no spiritual dwelling place to which we may continually go to in this desolate world, and, going there, find rest and peace? Thank God, there is no difficulty in finding an answer to that question. There is a home provided for all laboring and heavy-laden souls, and that home is Christ. To know Christ by faith, to live the life of faith in Him, to abide in Him daily by faith, to flee to Him in every storm of conscience, to use Him as our refuge in every day of trouble, to employ Him as our Priest, Confessor, Absolver, and spiritual Director, every morning and evening in our lives—this is to be at
home spiritually, even before we die. To all sinners of mankind who by faith use Christ in this fashion, Christ is in the highest sense a dwelling place. They can say with truth, "We are all pilgrims and strangers on earth, and yet we have a home." Of all the emblems and figures under which Christ is set before man, I know few more cheering, and comforting than the one set before us. Home is one of the sweetest, tenderest words in the English language. Home is the place with which our most pleasant thoughts are closely tied to. All that the best and happiest home is to its residents, what Christ is to the soul that believes in Him. In the midst of a dying, changing, disappointing world, a true Christian always has something which no power on earth can take away. Morning, noon, and night, he has near him a living Refuge—a living home for his soul. You may rob him of life, and liberty, and money; you may take from him health, and lands, and house, and friends; but, do what you will, you cannot rob him of his home. Like those humblest of God's creatures which carry their shells on their backs, wherever they are, so the Christian, wherever he goes, carries his home. No wonder that holy preacher Baxter sings, "What if in prison I must dwell, May I not then converse with Thee? Save me from sin, Thy wrath, and hell,— Call me Thy child, and I am free!" (a) No home like Christ! In Him there is room for all, and room for all sorts. None are unwelcome guests and visitors, and none are refused admission. The door is always open, and never locked. The best robe, the fatted calf, the ring, and the shoes are always ready for all comers. What though in time past you have been the vilest of the vile, a servant of sin, an enemy of all righteousness, a Pharisee of Pharisees, a Sadducee of Sadducees, a tax collector of tax collectors? It matters nothing: there is yet hope. All sins may be pardoned,
forgiven, and forgotten. There is a home and refuge where your soul may be admitted this very day. That home is Christ. "Come to Me," He cries: "Knock and the door will be opened to you." [Matthew 11:28; [7:7] (b) No home like Christ! In Him there is boundless and unwearied mercy for all, even after admission. None are rejected and cast out again after probation, because they are too weak and bad to stay. Oh no! Whom He receives, those He always keeps. Where He begins, there He brings to a good end. Whom He admits, them He at once fully justifies. Whom He justifies, them He also sanctifies. Whom He sanctifies, them He also glorifies. No hopeless characters are ever sent away from His house. No men or women are ever found to be too bad to heal and renew. Nothing is too hard for Him to do who made the world out of nothing. He who is Himself the Home, has said it, and will guarantee it: "Whoever comes to me I will never drive away." [John 6:37] (c) No home like Christ! In Him there is unchanging kindness, patience, and gentle dealing for all. He is not "a harsh man," but "gentle and humble in heart." [Matthew 11:29] None who applies to Him are ever treated roughly, or made to feel that their company is not welcome. A feast of the best foods is always provided for them. The Holy Spirit is placed in their hearts, and dwells in them as in a temple. Leading, guiding, and instruction are daily provided for them. If they sin, they are brought back into the right way, if they fall, they are raised again; if they sin willfully, they are disciplined to make them better. For the rule of the whole house is love. (d) No home like Christ! In Him there is no change. From the youngest to the eldest He loves all who come to Him, and is never tired of doing good to them. Earthly homes, I am sorry to say,
are full of fickleness and uncertainty. Favor is deceitful. Courtesy and civility are often on men's lips, while inwardly they are weary of your company and wish you were you gone. You seldom know how long your presence is welcome, to what extent your friends really care to see you. But it is not so with Christ. "He is the same yesterday and today and forever." [Hebrews 13:8] (e) No home like Christ! Communion once begun with Him will never be broken off. Once joined to the Lord by faith, you are joined to Him for an endless eternity. Earthly homes always come to an end sooner or later: the precious old furniture is sold and dispersed; the dear old heads of the family are gathered to their fathers; the dear old nest is pulled to pieces. But it is not so with Christ. Faith will in time be swallowed up in sight: hope will at last be changed into certainty. We will one day see with our eyes, and no longer need to believe. We will be moved from the lower chamber to the upper, and from the outer court to the Holy of Holies. But once in Christ, we will never be out of Christ. Once let our name be placed in the Lamb's book of life, and we belong to a home which will continue forevermore. (1) And now, before I conclude, let me ask every reader of this paper a simple question. Have you got a home for your soul? Is it safe? Is it pardoned? Is it justified? Is it prepared to meet God? With all my heart I wish you a happy home. But remember my question. Amidst the greetings and salutations of home, amidst the meetings and partings, amidst the laughter and merriment, amidst the joys and sympathies and affections, think, think of my question— Have you got a home for your soul? Our earthly homes will soon be closed forever. Time moves on with giant strides. Old age and death will be upon us before many years have passed away. Oh, seek an abiding home for the better part of you—the part that never dies! Before it is too late seek a home for
your soul. Seek Christ, that you may be safe. Woe to the man who is found outside the ark when the flood of God's wrath finally bursts upon a sinful world! Seek Christ, that you may be happy. No one has a real right to be cheerful, merry, light-hearted, and at ease, except those who have got a home for their souls. Once more I say, Seek Christ without delay. (2) If Christ is the home of your soul, accept a friendly caution. Beware of being ashamed of your home in any place or company The man who is ashamed of the home where he was born, ashamed of the parents that brought him up when he was but a baby, ashamed of the brothers and sisters that played with him—that man, as a general rule, may be considered a mean and despicable person. But what will we say of the man who is ashamed of Him who died for him on the cross? What will we say of the man who is ashamed of his religion, ashamed of his Master, ashamed of his home? Be careful that you are not that man. Whatever others around you think, don't you ever be ashamed of being a Christian. Let them laugh, and mock, and jest, and scoff, if they will. They will not scoff in the hour of death and in the day of judgment. Hoist your flag; show your colors; nail them to the mast. You may certainly be ashamed of drinking, gambling, lying, swearing, idleness, pride, and failing to go to church on the Lord's Day. But of reading the Bible, praying, and belonging to Christ, you have no cause to be ashamed at all. Let those laugh that will. A good soldier is never ashamed of the colors of his nation's flag, and his uniform. Be careful that you are never ashamed of your Master. Never be ashamed of your home. (3) If Christ is the home of your soul, accept a piece of friendly advice. Let nothing tempt you to stray away from home The world and the devil will often try hard to make you drop your
religion for a little while, and walk with them. Your own flesh will whisper that there is no danger in going a little way with them, and that it can do you no real harm. Be careful, I say: be careful when you are tempted in this fashion. Be careful of looking back, like Lot's wife. Do not forsake your home. No doubt there are pleasures in sin, but they are not real and satisfying. There is an excitement and short-lived enjoyment in the world's ways, beyond all question, but it is joy that leaves a bitter taste in the end. Oh, no! only wisdom's ways are ways of pleasantness, and only wisdom's paths are paths of peace. Cleave to them strictly and do not turn aside. Follow the Lamb wherever He goes. Stick close to Christ and His rule, even if people say all kinds of evil about you. The longer you live the happier you will find His service: the more ready will you be to sing, in the highest sense, "There is no place like home," (4) If Christ is the home of your soul, accept a hint about your duty. Be sure that you take every opportunity of telling others about your happiness. Tell them THAT, wherever you are. Tell them that you have a happy home. Tell them, if they will listen to you, that you find Christ a good Master, and Christ's service a happy service. Tell them that His yoke is easy, and His burden is light. Tell them that, whatever the devil may say, the rules of your home are not harsh, and that your Master pays far better wages than the world does! Try to do a little good wherever you are. Try to enlist more residents for your happy home. Say to your friends and relatives, if they will listen, as one did centuries ago, "Come with us and we will treat you well, for the LORD has promised good things to Israel." [Numbers 10:29]
Heirs Of God
"Those who are led by the Spirit of God are sons of God." (Romans 8:14)
"For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by Him we cry, 'Abba, Father.'" (Romans 8:15)
"The Spirit himself testifies with our spirit that we are God's children." (Romans 8:16)
"Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in His glory." (Romans 8:17)
The people of whom the Apostle Paul speaks of in the verses before us today are the richest people on the earth. It just has to be. They are called "heirs of God and co-heirs with Christ." The inheritance of these people is the only inheritance really worth having; all others are unsatisfying and disappointing. They bring with them many concerns. They cannot cure an aching heart, or lighten a heavy conscience; they cannot prevent family troubles; they cannot prevent sicknesses, misfortunes, separations, and deaths. But there are no disappointments among the "heirs of God." The inheritance I speak of is the only inheritance which can be kept forever; all others must be left in the hour of death, if they have not been taken away before. Those who are extremely wealthy cannot carry anything with them beyond the grave. But it is not so with the "heirs of God." Their inheritance is eternal. The inheritance I speak of is the only inheritance which is within everybody's reach. Most men can never obtain riches and greatness, though they work hard for them all of their lives; but glory, honour,
and eternal life, are offered to every man freely, who is willing to accept them on God's terms. "Whoever wants to," may be an "heir of God and co-heirs with Christ." If any reader of this paper wishes to have a portion of this inheritance, let him know that he must be a member of that one family on earth to which it belongs, and that is the family of all true Christians. If you desire to have glory in heaven, then you must become one of God's children on earth. I write this paper in order to persuade you to become a child of God today, if you are not one already. I write it to persuade you to be absolutely certain that you are one, if at present you only have a vague hope, and nothing more. No one but true Christians are the children of God! No one but the children of God are heirs of God! Give me your attention, while I try to unfold these things to you, and to show you the lessons contained in the verses which head this paper. 1. Let me show the relationship of all true Christians to God. They are "sons of God." 2. Let me show the special evidences of this relationship. True Christians are "led by the Spirit." They have" the Spirit of sonship. "They have the "testimony of the Spirit." They "share in the sufferings of Christ." 3. Let me show the privileges of this relationship. True Christians are "heirs of God and co-heirs with Christ." 1. First let me show the relationship of all true Christians to God. They are God's "SONS" I know of no greater and more wonderful word that could have been chosen. To be servants of God—to be subjects, soldiers, disciples, friends—all these are excellent titles; but to be the "sons" of God is even a more superior designation. The Scripture says, "A slave has no permanent place in the family, but a son belongs to it forever." (John
8:35) To be a son of the rich and noble people in this world—to be the son of princes and kings of the earth—this is commonly considered a great temporary advantage and privilege. But to be a son of the King of kings, and Lord of lords—to be a son of the High and Holy One— who lives and dwells in eternity—this is something far greater. And yet this is the privilege of every true Christian. The son of an earthly parent naturally looks to his father for affection, support, provision, and education. There is a home always open to him. There is love which, generally speaking, no amount of bad behavior can completely extinguish. All these are things that generally belong to all the sons of this world. Think then how great is the privilege of that poor sinner of mankind who can say of God, "He is my Father." But how can sinful men like ourselves become sons of God? When do we enter into this glorious relationship? We are not the sons of God by nature. We were not born as "sons of God" when we came into the world. No man has a natural right to look to God as His Father. It is a vile heresy to say that he has. Men are said to be born poets and painters—but men are never born sons of God. The Book of Ephesians tells us, "Like the rest, we were by nature objects (children) of wrath." (Ephesians 2:3) The Book of John says, "We know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God." (1 John 3:10) The doctrine of the Church of England wisely follows the doctrines of the Bible, and teaches, "By nature we are born in sin, and children of wrath." Yes: we are all, in our natural state, children of the devil, rather than children of God! Sin is indeed hereditary, and runs in the family of Adam. Grace is not hereditary, and holy men have not, as a matter of course, holy sons. Then, how and when does this mighty change and transformation take place? When and in what manner do sinners become the "sons and daughters of the Lord Almighty?" (2 Corinthians 6:18)
Men become sons of God in the day that the Holy Spirit leads them to believe in Jesus Christ for salvation, and not before. (Note: the reader will of course understand that I am not speaking of children who die in infancy, or of persons who live and die so mentally retarded that they could not begin to understand the gospel) What does the Book of Galatians say? "You are all sons of God through faith in Christ Jesus." (Galatians 3:26) What does the Book of 1 Corinthians say? "It is because of Him that you are in Christ Jesus." (1 Corinthians 1:30) What does the Book of John say? "Yet to all who received Him, to those who believed in His name, He gave the right (or privilege) to become children of God." (John 1:12) Faith unites the sinner to the Son of God and makes him one of His members. Faith makes him one of those in whom the Father sees no spot, and is well-pleased. Faith marries him to the beloved Son of God, and entitles him to be counted among the sons. Faith gives him fellowship with the Father and with His Son, "Jesus Christ." (1 John 1:3) Faith grafts him into the Father's family, and opens up to him a room in the Father's house. Faith gives him life instead of death, and makes him a son, instead of being a servant. Show me a man that has this faith, and then despite whatever church he goes to, I will say that he is a son of God. This is one of those points we should never forget. You and I know nothing of a man's sonship until he believes. No doubt the sons of God are foreknown and chosen from all eternity, and predestinated to adoption. But remember, it is not until they are called in due time, and believe—it is not until then that you and I can be certain they are sons. It is not until they repent and believe, that the angels of God rejoice over them. The angels cannot read the book of God's election: they do not know who "His cherished ones" are on the earth. (Psalm 83:3) They rejoice over no man until he believes. But when they see some poor sinner repenting and believing, then there is joy among them—joy that one more burning stick is snatched from the fire, and
one more son and heir is born again to the Father in heaven. (Amos 4:11; Luke 15:10) But once more I say, you and I know nothing certain about a man's sonship to God until he believes in Christ. I warn you to beware of the delusive notion that all men and women are children of God, whether they have faith in Christ or not. It is a wild theory which many are clinging to in these days, but one which cannot be proved out of the Word of God. It is a dangerous dream, with which many are trying to soothe themselves, but one from which there will be a fearful waking up in the last day. I do not pretend to deny that God, in a certain sense, is the universal Father of all mankind,. He is the Great First Cause of all things. He is the Creator of all mankind, and in Him alone, all men, whether Christians or heathens, "live and move and have their being." All this is unquestionably true. In this sense Paul told the Athenians, that their own poet had said, "We are His offspring." (Acts 17:28) But this "offspring" status gives no man a title to heaven. The "offspring" status which we have by creation is one which belongs to stones, trees, animals, or even to the demons, as much as to us. (Job 1:6) I do not deny that God loves all mankind with a love of pity and compassion. "He has compassion on all He has made." "He does not want anyone to perish, but everyone to come to repentance." "He takes no pleasure in the death of anyone." All this I admit completely. In this sense our Lord Jesus tells us, "God so loved the world that He gave His one and only Son, that whoever believes in Him will not perish but have eternal life." (Psalm 145:9; 2 Peter 3:9; Ezekiel 18:32; John 3:16) I utterly deny the doctrine that God is a reconciled and pardoning Father to anyone except those who have united themselves to His Son Jesus Christ, and that no one can be united with Jesus Christ who does not believe in Him for salvation. The holiness and justice of God stand against such a doctrine. They make it impossible for sinful men to approach God, except through the Mediator. They tell us that
God is "a consuming fire" (Hebrews 12:29) against those who are without Christ. The whole New Testament is against the doctrine. It teaches that no man can claim an interest in Christ unless he will receive Him as his Mediator, and believe on Him as his Saviour. Where there is no faith in Christ it is a dangerous error to say that a man may take comfort in God as his Father. God is a reconciled Father to no one but those who are united with Christ. It is unreasonable to talk of the view I am now upholding as being narrow-mined and harsh. The Gospel sets an open door before every man. Its promises are wide and full. Its invitations are earnest and tender. Its requirements are simple and clear, "Believe in the Lord Jesus, and you will be saved." But to say that proud men, who will not bow their necks to the easy yoke of Christ, and worldly men who are determined to have their own way and their sins—to say that such men have a right to claim an interest in Christ, and a right to call themselves sons of God, is to say what never can be proved from Scripture. God offers to be their Father; but He does it on certain clear terms—they must draw near to Him through Christ. Christ offers to be their Saviour; but in doing so He gives one simple requirement—they must commit their souls to Him, and give Him their hearts. They refuse the terms, and yet dare to call God their Father! They scorn the requirement, and yet dare to hope that Christ will save them! God is to be their Father—but on their own terms! Christ is to be their Saviour—but on their own conditions! What can be more unreasonable? What can be more proud? What can be more unholy than such a doctrine as this? Let us beware of it, for it is a common doctrine in these latter days. Let us beware of it, for it is often falsely put forward and sounds beautiful and loving in the mouth of poets, novelists, sentimentalists, and tender-hearted women. Let us beware of it, unless we intend to throw aside our Bible altogether, and set up ourselves to be wiser than God. Let us stand fast on the old Scriptural ground: No sonship to God without Christ! No interest in Christ without faith! I pray to God there was not a need to give this kind of warning. But I
have every reason to think they need to be given clearly and unmistakably. There is a school of theology rising up in this day, which appears to me most eminently calculated to promote unfaithfulness, to help the devil, and to ruin souls. It comes to us like Joab to Amasa, with the highest professions of kindness, generosity, and love. According to this theology, God is all mercy and love—His holiness and justice are completely ignored! Hell is never spoken of in this theology—it speaks only of heaven! Damnation is never mentioned—it is treated as an impossible thing—they say that all men and women will saved! Faith, and the work of the Spirit, are refined away into nothing at all! "Everyone who believes anything has faith! Everyone who thinks anything has the Spirit! Everyone is right! No one is wrong! No one is to blame for any action they may commit! It is the result of his position in life. It is because of his circumstances! He is not accountable for his opinions, anymore than for the color of his skin! He must be what he is! The Bible is an imperfect book! It is old-fashioned! It is obsolete! We may believe just as much of it as we please, and no more!" I solemnly warn men to beware of all this kind of theology. In spite of all the fashionable words used, such as, "generosity," and "kindness," and "openness," and "freedom from bigotry," and so forth, I do believe it is a theology that leads people directly into hell. (a) Facts speak directly against the teachers of this theology. Let them visit Mesopotamia, and see what desolation reigns where Nineveh and Babylon once stood. Let them go to the shores of the Dead Sea, and look down into its mysterious bitter waters. Let them travel in Palestine, and ask what has turned that fertile country into a wilderness. Let them observe the wandering Jews, scattered over the face of the world, without a land of their own, and yet never absorbed among other nations. And then let them tell us, if they dare, that God is so entirely a God of mercy and love that He never does and never will punish sin.
(b) The conscience of man speaks directly against these teachers. Let them go to the bedside of some dying child, and try to comfort him with their doctrines. Let them see if their puffed up theories will calm his gnawing, restless anxiety about the future, and enable him to die in peace. Let them show us, if they can, a few well— authenticated cases of joy and happiness in death without Bible promises—without conversion, and without that faith in the blood of Christ, which old-fashioned theology commands. Yes, when men are leaving this world, conscience makes sad work of the new systems of theology preached in these latter days. Conscience is not easily satisfied, in a dying hour, that there is no such place as hell. (c) Every reasonable conception that we can form of a future state speaks directly against these teachers. Imagine a heaven which would contain all of mankind! Imagine a heaven in which holy and unholy, pure and impure, good and bad, would be all gathered together in one confused mass! What point of union would there be in such a company? What would be the common bond of harmony and brotherhood? What unity, what harmony, what peace, what oneness of spirit could exist? Surely the mind rebels against the idea of a heaven in which there would be no distinction between the righteous and the wicked, between Pharaoh and Moses, between Abraham and the Sodomites, between Paul and Nero, between Peter and Judas Iscariot, between the man who dies in the act of murder or drunkenness, and men like Baxter, and McCheyne! Surely an eternity in such a miserably confused crowd would be worse than annihilation itself! Surely such a heaven would be no better than hell! (d) Holiness and morality speak directly against these teachers. If all men and women are God's children, regardless of the difference
between them in their lives—and everyone one of them is going to heaven, however different they may be from one another here in the world, then what is the use of striving after holiness? What motive remains for living soberly, righteously, and godly? What does it matter how men conduct themselves, if everyone goes to heaven, and nobody goes to hell? Surely the heathen poets and philosophers of Greece and Rome could tell us something better and wiser than this! Surely a doctrine which is subversive of holiness and morality, and takes away all motives to seek to be pure carries on the face of it the stamp of its origin. It is of earth, and not of heaven. It is of the devil, and not of God. (e) The Bible speaks against these teachers from first to last. Hundreds of texts might be quoted which are diametrically opposed to their theories. These texts must be totally rejected, if the Bible is to square with their views. To suit their theology, these Bible truths must be thrown away! At this rate the authority of the whole Bible is soon destroyed. And what do men give us in its place? Nothing, nothing, at all! They rob us of the bread of life, and do not even give us a stone in its place. Once more I warn everyone into whose hands this paper may fall to beware of this theology. I charge you to hold fast to the doctrine which I have been endeavouring to uphold in this paper. Remember what I have said, and never let it go. No inheritance of glory without sonship to God! No sonship to God without an interest in Christ! No interest in Christ without your own personal faith! This is God's truth. Never forsake it. Who now among the readers of this paper desires to know whether he is a son of God? Ask yourself this question, and ask it this day— and ask it in God's sight, whether you have repented and believed. Ask yourself whether you are personally acquainted with Christ, and united to Him in heart. If not you may be very sure you are no son of
God. You are not yet born again. You are still in your sins. God may be your Creator, but He is not your reconciled and pardoning Father. Yes! though the Church and the world may agree to tell you to the contrary—though clergy and laity unite in flattering you—your sonship is worth little or nothing in the sight of God. Let God be true and every man a liar. Without faith in Christ you are no son of God: you are not born again. Who is there among the readers of this paper who desires to become a son of God? Let that person see and feel his sins, and flee to Christ for salvation, and this day he will be placed among the children. Only acknowledge your iniquity, and grab hold of the hand that Jesus holds to you this day, and sonship, with all it privileges, is yours. Only confess your sins, and bring them to Christ, and God is "faithful and just and will forgive us our sins and purify us from all unrighteousness." (1 John 1:9) This very day old things will pass away, and all things become new. This very day you will be forgiven, pardoned, "to the praise of His glorious grace, which He has freely given us in the One He loves." (Ephesians 1:6) This very day you will have a new name given to you in heaven. You began reading this paper as a child of wrath. You will lie down tonight as a child of God. Mark this, if your professed desire after sonship is sincere—if you are truly weary of your sins, and have really something more than a lazy wish to be free—there is real comfort for you. It is all true. It is all written in Scripture, just like I have written it in this paper. I dare not raise barriers between you and God. This day I say, "Believe in the Lord Jesus Christ," and you will become "a son," and be saved. Who is there among the readers of this paper that is truly a son of God? Rejoice, I say, and be extremely thankful and joyful of your privileges. Rejoice, for you have good cause to be thankful. Remember the words of the beloved apostle: "How great is the love the Father has lavished on us, that we should be called children of God!" (1 John 3:1) How wonderful that heaven should look down on earth—that the Holy God should set His affections on sinful man,
and admit him into His family! Even though the world does not understand you! Even though the men of this world laugh at you, and reject your name as evil! Let them laugh if they will. God is your Father. You have no need to be ashamed. The Queen can create a nobleman. The Bishops can ordain clergymen. But Queen, Bishops, priests, and deacons—all together cannot, of their own power, make one son of God, or one of greater dignity than a son of God. The man that can call God his Father, and Christ his elder brother—that man may be poor and lowly, yet he never needs to be ashamed. 2. Let me show, in the second place, the special evidences of the true Christian's relation to God. How can a man be sure of his own sonship? How can he find out whether he is one that has come to Christ by faith and been born again? What are the marks and signs by which the "sons of God" may be known? This is a question which all who love eternal life ought to ask. This is a question to which the verses of Scripture, which I am asking you to consider, like many others, supply an answer. (1) The sons of God, for one thing, are all led by His Spirit. What does the Scripture say, which heads this paper? "Those who are led by the Spirit of God are sons of God." (Romans 8:14) They are all under the leading and teaching of a power which is Almighty, though unseen—the power of the Holy Spirit. They no longer turn to their own way, nor walk in the light of their own eyes, nor follow their own natural heart's desire. The Spirit leads them. The Spirit guides them. There is a movement in their hearts, lives, and affections, which they feel, though they may not be able to explain, and a movement which is always more or less in the same direction. They are led away from sin—away from self-righteousness—away from the world. This is the road by which the Spirit leads God's
children. Those whom God adopts He teaches and trains. He shows them their own hearts. He makes them weary of their own ways. He makes them long for inward peace. They are led to Christ. They are led to the Bible. They are led to prayer. They are led to holiness. This is the beaten path along which the Spirit makes them travel. Those whom God adopts He always sanctifies. He makes sin very bitter to them. He makes holiness very sweet. It is the Spirit who leads them to Sinai, and first shows them the law, so that their hearts may be broken. It is He who leads them to Calvary, and shows them the cross, so that their hearts may be healed. It is He who leads them up the slopes to the top of Pisgah, and gives them a clear view of the promised land, so that their hearts may be cheered. When they are taken into the wilderness, and taught to see their own emptiness, it is the leading of the Spirit. When they are carried up to Mount Tabor or Mount Hermon, and uplifted with glimpses of the glory to come, it is the leading of the Spirit. Each and everyone of God's sons is the subject of these leadings. Each and everyone is "willing in the day of [God's] power," and yields himself to it. And each and everyone is led by the straight way to a city where they could settle. (Psalm 110:3 KJV); (Psalm 107:7 NIV) Settle this in your heart, and do not let it go. The sons of God are a people "led by the Spirit of God, and always led more or less in the same way. Their experience will wonderfully agree when they compare notes in heaven. This is one mark of sonship. (2) Furthermore, all the sons of God have the feelings of adopted children towards their Father in heaven. What does the Scripture say which heads this paper? "You did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by Him we cry, 'Abba, Father.'" (Romans 8:15)
The sons of God are delivered from that cringing fear of God which sin generates in the natural heart. They are redeemed from that feeling of guilt which made Adam "hide from the LORD God among the trees of the garden," and Cain to go, "out from the LORD'S presence." (Genesis 3:8; 4:16) They are no longer afraid of God's holiness, and justice, and majesty. They no longer feel that there is a great gulf and barrier between themselves and God. They no longer feel that God is angry with them, and must be angry with them, because of their sins. The sons of God are delivered from these chains and shackles of the soul. Their feelings towards God are now those of peace and confidence. They see Him as a Father reconciled in Christ Jesus. They look on Him as a God whose justice and holiness is satisfied by their great Mediator and Peacemaker, the Lord Jesus. They see Him as a God who is "just and the one who justifies those who have faith in Jesus." (Romans 3:26) As a Father, they draw near to Him with boldness: as a Father, they can speak to Him with freedom. They have exchanged the spirit of bondage for that of liberty, and the spirit of fear for that of love. They know that God is holy, but they are not afraid: they know that they are sinners, but they are still not afraid. Though holy, they believe that God is completely reconciled: though sinners, they believe they are completely clothed with Jesus Christ. Such is the feeling of the sons of God. I admit that some of them have this feeling more vividly than others. There are some of them who still carry about scraps and remnants of the old spirit of bondage to their dying day. Many of them still have moments when they shake with the resurrected fears of their old sin nature. But the overwhelming majority of the sons of God would say, if cross-examined, that since they knew Christ their feelings towards God are very different from what they had ever been before. They feel as if something like the old Roman form of adoption had taken place between themselves and their Father in heaven. They feel as if He had said to each one of them, "Will you be my son?" and their
hearts had replied, "I will." Let us also try to understand this, and hold on to it tightly. The sons of God are a people who feel towards God in a way that the children of the world do not. God's children no longer feel a cringing fear of God; rather, their feelings towards Him is as a reconciled parent. This, then, is another mark of sonship. (3) But, again, the sons of God have the witness of the Spirit in their consciences. What does the Scripture say which heads this paper? "The Spirit himself testifies with our spirit that we are God's children." (Romans 8:16) The sons of God have got something within their hearts which tells them there is a relationship between themselves and God. They feel something which tells them that old things have passed away and all things have become new: that guilt is gone, that peace is restored, that heaven's door is open, and hell's door is shut. They have, in short, what the children of the world have not—a felt, positive, and reasonable hope. They have what Paul calls the "seal" and "deposit" of the Spirit. (2 Corinthians 1:22; Ephesians 1:13) I do not for a moment deny that this witness of the Spirit varies to the extent to which the sons of God possess it. With some it is a loud, clear, ringing, distinct testimony of conscience: "I am Christ's, and Christ is mine." With others it is a little, feeble, stammering whisper, which the devil and the flesh often prevent from being heard. Some of the children of God race on their course towards heaven with full assurance. Others are tossed back and forth on their voyage, and will scarcely believe they have got faith. But take the least and lowest of the sons of God: ask him if he will give up the little bit of religious hope which he has attained? Ask him if he will exchange his heart, with all its doubts and conflicts, its wrestlings and fears—ask him if he will exchange that heart for the heart of the downright worldly
and careless man? Ask him if he would be content to turn around and throw down the things he has got hold of, and go back to the world? Who can doubt what the answer would be? "I cannot do that," he would reply. "I do not know whether I have faith, and I do not feel sure I have got grace; but I have got something within me I would not like to part with." And what is that "something"? I will tell you—it is the witness of the Spirit. Let us also try to understand this, that the sons of God have the witness of the Spirit in their consciences. This is another mark of sonship. (4) Let me add one thing more. All the sons of God take part in suffering with Christ. What does the Scripture say which heads this paper? "If we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in His sufferings." (Romans 8:17) All the children of God have a cross to carry. They have trials, troubles, and afflictions to go through for the Gospel's sake. They have trials from the world, trials from the flesh, and trials from the devil. They have trials of hurt feelings from their relatives and friends —cruel words, harsh treatment, and unmerciful judgment. They have trials in the matter of character; slander, misrepresentation, mockery, insinuation of false motives—all these often fall heavily on them. They have trials in the matter of worldly interests. They often have to choose whether they will please man and lose glory for God, or gain glory for God and offend man. They have trials from their own hearts. In general, they each have their own thorn in the flesh— their own resident-devil, who is their worst foe. This is the experience of the sons of God. Some of them suffer more, and some less. Some of them suffer in one way, and some in another. God measures out their portions like a wise physician, and cannot error. But I believe there never was one
child of God who reached paradise without a cross. Suffering is the daily provision of the Lord's family. "The Lord disciplines those He loves." "If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons." "We must go through many hardships to enter the kingdom of God." "Everyone who wants to live a godly life in Christ Jesus will be persecuted." (Hebrews 12:6, 8; Acts 14:22; 2 Timothy 3:12) When the godly Latimer was told by his landlord that he had never had any trouble in his life, "Then," said Latimer, "God cannot be here." Suffering is a part of the process by which the sons of God are made holy. They are chastened to wean them from the world, and make them partakers of God's holiness. The Captain of their salvation was made "perfect through suffering," and so are they. (Hebrews 2:10; 12:10) There never was a great saint who had not experienced either great hardships, or great persecutions. An early church father, Melancthon said, "Where there are no cares there will generally be no prayers." Let us try to settle this in our hearts also. The sons of God all have a cross to bear. A suffering Saviour generally has suffering disciples. The Bridegroom was a man of sorrows. Therefore, the Bride must not be a woman of pleasures and unacquainted with grief. Blessed are they that mourn! Let us not murmur at the cross. This also is a sign of sonship. I warn men never to assume that they are sons of God unless they have the scriptural marks of sonship. Beware of a sonship without evidences. Again I say, Beware. When a man has no leading of the Spirit to show me, no spirit of adoption to tell of, no witness of the Spirit in his conscience, no cross in his experience—is this man a son of God? Whatever others may think I would not dare to say he is! It is to his shame that he is not one of God's children. (Deuteronomy 32:5) He is no heir of glory.
Do not tell me that you have been baptized and taught the catechism of the Church, and therefore must be a child of God. I tell you that the church register is not the book of life. I tell you that to be christened a child of God, and called regenerate as an infant is one thing; but to be a child of God in fact, is another thing altogether. Go and read that catechism again. It is the "death unto sin and the new birth unto righteousness," which makes men children of grace. Unless you know these things by experience, you are no son of God. Do not tell me that you are a member of Christ's Church and therefore you must be a son. I answer that the sons of the Church are not necessarily the sons of God. Such sonship is not the sonship of the eighth chapter of Romans. That is the sonship you must have if you are to be saved. And now, I do not doubt that some reader of this paper will want to know if he may be saved without the witness of the Spirit. I answer, if you mean by the witness of the Spirit, the full assurance of hope—then without question you may be saved. But if you want to know whether a man can be saved without any inward sense, or knowledge, or hope of salvation, I answer that ordinarily, He cannot. I warn you plainly to cast away all indecision as to your state before God, and to make your calling sure. Clear up your position and relationship. Do not think there is anything praiseworthy in always doubting. Leave that to the Roman Catholics. "Assurance," said a godly Puritan, "may be attained: and what have we been doing all our lives, since we became Christians, if we have not attained it?" I do not doubt that some true Christians who read this paper will think their evidence of sonship is too small to be good, and will think bad things about themselves. Let me try to cheer them up. Who gave you the feelings you possess? Who made you hate sin? Who made you love Christ? Who made you long and strive after holiness? Where did these feelings come from? Did they come from nature? There are no such feelings in a natural man's heart. Did they come
from the devil? He would try to prevent such feelings at any cost. Cheer up, and take courage. Fear not, and do not be downcast. Press forward, and go on. There is hope for you after all. Strive. Labor. Seek. Ask. Knock. Press on. You will yet see that you are "sons of God." 3. Let me show you, in the last place, the privileges of the true Christian's relation to God. Nothing can be conceived more glorious than the prospects of the sons of God. The words of Scripture which head up this paper contain a rich mine of good and comfortable things. "If we are children," says Paul, "then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in His sufferings in order that we may also share in His glory." (Romans 8:17) True Christians then are "heirs." Something is prepared for each one of them which is yet to be revealed. They are "heirs of God." To be heirs of the rich on earth is something. How much more then is it to be son and heir of the King of kings! They are "co-heirs with Christ." They will share in His majesty, and take part in His glory. They will be glorified together with Him. And this, we must remember, is for all the children of God. Abraham took care to provide for all his children, and God takes care to provide for His. None of them are disinherited. None will be cast out. None will be cut off. Each will stand in his place and have a share, in the day when the Lord brings many sons and daughters to glory. Who can tell us of the full nature of the inheritance of the saints? Who can describe the glory which is yet to be revealed and given to the children of God? Words fail us. Language falls short. Mind cannot fully conceive, and tongue cannot express perfectly, the things which are comprised in the glory yet to come upon the sons
and daughters of the Lord Almighty. Oh, it is indeed a true saying of the Apostle John: "What we will be has not yet been made known." (1 John 3:2) The very Bible itself only lifts a little of the veil which hangs over this subject. How could it do more? We could not thoroughly understand more if more had been told us. Our mental capacity is as yet too earthly—our understanding is as yet too carnal to appreciate more if we had it. The Bible generally deals with the subject in negative terms and not in positive assertions. It describes what there will not be in the glorious inheritance that we may, therefore, have some faint idea of what there will be. It paints the absence of certain things, in order that we may drink in a little the blessedness of the present things. It tells us that the inheritance "can never perish, spoil or fade." It tells us that "the crown of glory will never fade away." It tells us that the devil is to be "bound," that "there will be no night there and no longer will there be any curse," that "death and Hades were thrown into the lake of fire," that "every tear will be wiped from their eyes," and that the inhabitant will never say, "I am ill." And these are indeed glorious things. No corruption! No fading! No withering! No devil! No curse of sin! No sorrow! No tears! No sickness! No death! Surely the cup of the children of God will surely run over! (1 Peter 1:4; 5:4; Revelation 20:2; 21:25; 22:3; 20:14; 21:4; Isaiah 33:24) But there are positive things told to us about the glory yet to come upon the heirs of God, which ought not to be kept back. There are many sweet, pleasant, and unspeakable comforts in their future inheritance, which all true Christians would do well to consider. There are enjoyable refreshments for fainting pilgrims in many words and expressions of Scripture, which you and I ought to store up for the time of need. (a) Is knowledge pleasant to us now?
Is the little that we know of God, and Christ, and the Bible precious to our souls, and do we long for more? We will have perfect knowledge in heaven. What does the Scripture say? "Then I will know fully, even as I am fully known." (1 Corinthians 13:12) Blessed be God, there will be no more disagreements among believers! All will finally see eye to eye. The former ignorance will have passed away. We will marvel to find how childish and blind we have been. (b) Is holiness pleasant to us now? Is sin the burden and bitterness of our lives? Do we long for entire conformity to the image of God? We will have perfect holiness in heaven. What does the Scripture say? "Christ loved the Church and gave Himself up for her," not only that He might sanctify it on earth, but also "to present her to Himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless." (Ephesians 5:27) Oh, the blessedness of an eternal good-bye to sin! Oh, how little even the best of us are presently doing! Oh, what unutterable evil sticks, like glue, to all of our motives, all of our thoughts, all of our words, and all of our actions! Oh, how many of us are godly in our words, but, so weak in our works! Thank God, all this will be changed. (c) Is rest pleasant to us now? Do we often feel "exhausted yet keeping up the pursuit?" (Judges 8:4) Do we long for a world in which we will not need to always be watching and doing battle? We will have perfect rest in glory. What does the Scripture say? "There remains, then, a Sabbath-rest for the people of God." (Hebrews 4:9) The daily, hourly conflict with the world, the flesh, and the devil, will finally come to an end. The enemy will be subdued. The warfare will be over. The wicked will finally stop causing us trouble. The weary will finally be at rest. There will be a great calm. (d) Is service pleasant to us now?
Do we find it sweet to work for Christ, and yet groan being burdened by such a feeble body? Is our spirit often willing, but hampered and clogged by the poor weak flesh? Have our hearts burned within us when we have been allowed to give a cup of cold water for Christ's sake, and have we sighed to think what unprofitable servants we are? Let us take comfort. We will be able to serve perfectly in glory, and without weariness. What does the Scripture say? "They serve Him day and night in His temple." (Revelation 7:15) (e) Is satisfaction pleasant to us now? Do we find the world empty? Do we long for the filling up of every empty place in our hearts? We will have perfect satisfaction in glory. We will no longer have to mourn over cracks in all our earthen vessels, and thorns in all our roses, and bitter residue in all our sweet cups. We will no longer lament with Jonah over withered gourds. We will no longer say with Solomon, "All of them are meaningless, a chasing after the wind." We will no longer cry with aged David, "To all perfection I see a limit" What does the Scripture say? "When I awake, I will be satisfied with seeing Your likeness." (Ecclesiastes 1:14; Psalm 119:96; Psalm 17:15) (f) Is communion with the saints pleasant to us now? Do we feel that we are never so happy as when we are with the "glorious ones?" Do we feel most at home when we are in their company? (Psalm 16:3) We will have perfect communion in heaven. What does the Scripture say? "The Son of Man will send out His angels, and they will weed out of His kingdom everything that causes sin and all who do evil." "He will send His angels with a loud trumpet call, and they will gather His elect from the four winds." (Matthew 13:41; 24:31) Praise be to God! We will see all the saints of whom we have read about in the Bible, and in whose steps we have tried to walk. We will see apostles, prophets, patriarchs, martyrs, reformers, missionaries, and ministers, of whom the world was not worthy. We
will see the faces of those we have known and loved in Christ while on earth, and over whose departure we shed bitter tears. We will see them more bright and glorious than they ever were before. And best of all, we will see them without hurry and anxiety, and without feeling that we only meet to part again. In the coming glory there is no death, no parting, no farewell. (g) Is communion with Christ pleasant to us now? Do we find His name precious to us? Do we feel our hearts burn within us at the thought of His dying love? We will have perfect communion with Him in heaven. "We will be with the Lord forever." (1 Thessalonians 4:17) We will be with Him in paradise. (Luke 23:43) We will see His face in the kingdom. These eyes of ours will behold those hands and feet which were pierced with nails, and that head which was crowned with thorns. Where He is, there also will be the sons of God. When He comes, they will come with Him. When He sits down in His glory, they will sit down by His side. This is indeed a blessed expectation! I am a dying man in a dying world. All before me is dark. The world to come is a unknown harbour. But Christ is there, and that is enough. Surely if there is rest and peace in following Him by faith on earth, there will be far more rest and peace when we see Him face to face. If we have found it good to follow the pillar of cloud and fire in the wilderness, we will find it a thousand times better to sit down in our eternal inheritance, with our Joshua, in the promised land. If anyone among the readers of this paper is not yet among the sons and heirs, I do pity you with all my heart! How much you are missing! How little true comfort you are enjoying! There you are, struggling on, and toiling in the fire, and wearing yourself out for mere earthly ends—seeking rest and finding none—chasing shadows and never catching them—wondering why you are not happy, and yet refusing to see the cause—hungry, and thirsty, and empty, and yet blind to the abundance within your reach. Oh, that you were wise! Oh, that you would hear the voice of Jesus, and learn from Him!
If you are one of those who are sons and heirs, you may rightly rejoice and be happy. You can wait with joy, like the boy Patience in Pilgrim's Progress: your best things are yet to come. You can easily bear crosses without murmuring: your light affliction is but for a moment. Your "present sufferings are not worth comparing with the glory that will be revealed." "When Christ, who is your life, appears, then you also will appear with Him in glory." (Romans 8:18; Colossians 3:4) You have no need to envy the sinner and his prosperity. You are the truly rich. It was well said by a dying believer in my own church: "I am richer than I ever was in my life." You may say as Mephibosheth said to David: "Let him take everything, now that my lord the king has arrived home safely." (2 Samuel 19:30) You may say as Alexander said when he gave all his riches away, and was asked what he kept for himself: "I have hope." You need not be discouraged by sickness: the eternal part of you is safe and provided for, despite what happens to your body. You can calmly look at death: it opens a door between you and your inheritance. You need not have excessive sorrow over the things of the world—over partings and bereavements, over losses and crosses: the day of gathering is before you. Your treasure is beyond reach of harm. Every year heaven is becoming more full of those you love, and earth more empty. Glory in your inheritance. It is all yours if you are a son of God: "If we are children, then we are heirs." (1) And now, in concluding this paper, let me ask everyone who reads it, Whose child are you? Are you the child of nature or the child of grace? Are you the child of the devil or the child of God? You cannot be both at once. Which are you? Settle the question without delay, for eventually you must die as either one or the other. Settle it, for it can be settled, and it is folly to leave it in doubt. Settle it, for time is short, the world is getting old, and you are quickly drawing near to the judgment seat of Christ.
Settle it, for death is near, the Lord is at hand, and who can tell what a day might bring forth? Oh, that you would never rest till the question is settled! Oh, that you may never feel satisfied till you can say, "I have been born again: I am a son of God!" (2) If you are not a son and heir of God, I plead with you to become one without delay. Do you want to be rich? There are unsearchable riches in Christ. Do you want to be exalted? You will be a king. Do you want to be happy? You will have a peace which transcends understanding and which the world can never give and never take away. Oh, come out and take up the cross and follow Christ! Come out from among the thoughtless and worldly, and hear the word of the Lord: "I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty." (2 Corinthians 6:18) (3) If you are a son of God, I plead with you to walk worthy of your Father's house. I solemnly charge you to honour Him with your life; and above all to honour Him by implicit obedience to all of His commands, and to give sincere love to all of His children. Put forth the effort to travel through the world like a child of God and heir to glory. Let men be able to trace a family likeness between you and your Heavenly Father. Live a heavenly life. Seek things that are above. Do not seem to be building your nest below. Behave like a man who seeks a city that is not visible, whose citizenship is in heaven, and who would be content with many hardships till he gets home. Labor to feel like a son of God in every circumstance in which you are placed. Never forget you are on your Father's ground so long as you are here on earth. Never forget that a Father's hand sends to you all your mercies and crosses. Cast every care on Him. Be happy and cheerful in Him. Indeed, why would you ever be sad if you are the King's son? Why should men ever doubt, when they look at you,
whether it is a pleasant thing to be one of God's children? Labor to behave towards others like a son of God. Be blameless and harmless in your day and generation. Be a "peacemaker." (Matthew 5:9) Seek for your children sonship to God, above everything else: seek for them an inheritance in heaven, whatever else you do for them. No man leaves his children so well provided for as he who leaves them sons and heirs of God. Persevere in your Christian calling, if you are a son of God, and press forward more and more. Be careful to lay aside every weight, and the sin which most easily entangles you. Keep your eyes fixed steadily on Jesus. Remain in Him. Remember that apart from Jesus you can do nothing and with Jesus you can do everything. (John 15:5; Philippians 4:13) Watch and pray every day. Be steadfast, unmovable, and always abounding in the work of the Lord. Settle it in your heart that never will a cup of cold water, given because you are a disciple of Jesus, ever lose its reward, and that every year you are coming closer to your home in heaven. "For in just a very little while, He who is coming will come and will not delay." (Hebrews 10:37) Then the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:19, 21) Then will the world acknowledge that God's children were the truly wise. Then will the sons of God finally come of age, and no longer be waiting for their inheritance, but actual possessors of it. Then will they hear with exceeding joy those comforting words, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world." (Matthew 25:34) Surely that day will make amends for everything!
The Great Gathering
"Concerning the coming of our Lord Jesus Christ and our being gathered to Him" [2 Thessalonians 2:1]
The text which heads up this page contains an expression which deserves our most careful attention. That expression is— "Our being gathered." "Our being gathered." Those three words ought to find a response in every part of the world. Man is by nature a social being: he does not like to be alone. Go wherever you want on earth, and you will find that people generally like meeting together, and seeing one another's faces. It is the exception, and not the rule, to find children of Adam who do not like "being gathered together." For example, Christmas is noted as a time when English people "gather together." It is the season when family gatherings have almost become a national institution. In cities and in the country, among rich and among poor, from the palace to the home of the poor, Christmas cheer and Christmas parties are universal experiences. It is often the one time in the whole year for many to see their friends. Sons snatch a few days from the business district to run down and see their parents; brothers take vacations from the desk to spend a week with their sisters; friends accept long-standing invitations to pay a visit to their friends; students rush home from school, and rejoice in the warmth and comfort of their parent's house. For a little while business comes to a standstill: the spinning wheel of ceaseless labor almost seems to stop spinning for a few hours. In short, all over the nation, there is a general spirit of "being gathered" together. It is a happy land where such a state of things exists! Long may it last in our country, and may it never end! Poor and shallow is that philosophy which sneers at Christmas gatherings. Cold and hard is that religion which frowns at them, and denounces them as wicked.
Family affection lies at the root of a well-ordered society. It is one of the few good things which has survived the fall, and prevent men and women from being mere devils. It is the secret oil on the wheels of our social system which keeps the whole machine going, and without which the power of the machine is useless. May the Christmas day never arrive when there are no family gatherings! But, despite what I have just said, earthly gatherings also have something about them that is sad and sorrowful. The happiest parties sometimes contain disagreeable members. The merriest Christmas parties last only for a short time. Moreover, as the years roll on, the hand of death makes painful gaps in the family circle. Even in the midst of Christmas merriment we cannot help remembering those who have passed away. The longer we live, the more we feel that we are standing alone. The old faces will rise before the eyes of our minds, and old voices will sound in our ears, even in the midst of holiday merriment and laughter. People do not talk much about such things, but there are few who do not feel them. We need not intrude our inmost thoughts on others, and especially when all around us everyone is bright and happy; but there are many, I suspect, who reach middle age, who would admit, if they spoke honestly, that there are sorrowful things inseparably mixed up with a Christmas party. In short, there is no unmixed pleasure about any earthly "gathering." But is there no better "gathering" yet to come? Is there no bright prospect on our horizon of an assembly which will far outshine the assemblies of Christmas and New Year—an assembly in which there will be joy without sorrow, and merriment without tears? I thank God that I can give a plain answer to these questions; and to give it is the simple object of this paper. I ask my readers to give me their attention for a few minutes, and I will soon show them what I mean. 1. There is a "gathering" of true Christians which is yet to come. What is it, and when will it be?
The gathering I speak of will take place at the end of the world, in the day when Christ returns to earth the second time. He went away in the clouds of heaven, and in the clouds of heaven He will return. Visibly, in the body, He will return. And the very first thing that Christ will do will be to "gather" His people. "He will send His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other." (Matthew 24:31) The manner of this "gathering" is plainly revealed in Scripture. The dead saints will all be raised, and the living saints will all be changed. It is written, "The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them." "The dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air." "We will not all sleep, but we will all be changed in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed." (Revelation 20:13; 1 Thessalonians 4:16, 17; 1 Corinthians 15:51, 52) And then when every member of Christ is found, and not one is left behind, when soul and body, those old companions, are once more reunited, then will it be the great "gathering." The object of this "being gathered" is as clearly revealed in Scripture as its manner. It is partly for the final reward of Christ's people: that their complete justification from all guilt may be declared to all creation; that they may receive the "crown of glory that will never fade away," and the "kingdom prepared for them since the creation of the world;" that they may be admitted publicly into the joy of their Lord! It is partly for the safety of Christ's people, that, like Noah in the ark and Lot in Zoar, they may be hid and covered before the storm of God's judgment comes down on the wicked; that when the last plagues are falling on the enemies of the Lord, they may be untouched, as Rahab's family in the fall of Jericho, and unscathed as the three children in the midst of the fire. The saints have no reason to fear in the day of gathering, however fearful the signs that may accompany it. Before the final crash of all things begins, they will be
hidden in the secret place of the Most High. The great gathering is for their safety and their reward. "Do not be afraid," will the gathering-angels say, "for I know that you are looking for Jesus, who was crucified." "Go, my people," will their Master say: "enter your rooms and shut the doors behind you; hide yourselves for a little while until My wrath has passed by." (Matthew 28:5; Isaiah 26:20) (a) This gathering will be a great one. All children of God who have ever lived, from Adam, the first saint, down to the last born in the day that our Lord comes—everyone of every age, and nation, and church, and people, and tongue—everyone will be gathered together. No one will be overlooked or forgotten. The weakest and feeblest will not be left behind. Now, when "scattered," true Christians seem like a little flock; then, when "gathered," they will be found to be a multitude which no man can number. (b) This gathering will be a wonderful one. The saints from distant lands, who never saw each other in the flesh, and could not understand each other's speech if they met, will all be brought together in one harmonious fellowship. Those who live in Australia will find they are as near to heaven and will arrive there as quick as those living in England. The believers who died five thousand years ago and whose bones are mere dust, will find their bodies raised and renewed as quickly as those who are alive when the trumpet sounds. Above all, miracles of grace will be revealed. We will see some in heaven whom we never expected would have been saved at all. The confusion of tongues will finally be reversed, and done away. The assembled multitude will cry with one heart and in one language, "See what God has done!" (Numbers 23:23) (c) This gathering will be a humbling one. It will make an end of bigotry and narrow-mindedness forever. The
Christians of one denomination will find themselves side by side with those of another denomination; if they would not tolerate them on earth, they will be obliged to tolerate them in heaven. Those Christians, who will neither pray together nor worship together now, will discover to their shame that they must praise together for all eternity. The very people who will not allow us to sit with them at the Lord's Table now, will be obliged to acknowledge us before our Master's face, and to let us sit down by their side. Never, will the world see such a complete overthrow of sectarianism, party spirit, unbrotherliness, religious jealousy, and religious pride. Finally, we will all be completely "clothed with humility." (1 Peter 5:5) This "being gathered to Him," is the mighty and wonderful gathering which ought to be foremost in men's thoughts. It deserves consideration; it demands attention. Gatherings of other kinds are incessantly occupying our minds: political gatherings, scientific gatherings, gatherings for pleasure, gatherings for gain. But the hour comes, and will soon be here, when gatherings of this kind will be completely forgotten. Only one thought will swallow up men's minds; that thought will be, "Will I be gathered with Christ's people into a place of safety and honour, or be left behind to everlasting agony?" LET US BE CAREFUL THAT WE ARE NOT LEFT BEHIND. 2. Why is this "gathering" together of true Christians a thing to be desired? Let us try to get an answer to that question Paul evidently thought that the gathering at the last day was an object of great joy which Christians ought to keep before their eyes. He classes it with the second coming of our Lord, which, he says elsewhere, believers love and long for. He exalts it in the distant horizon as one of those "good things that are coming," which should animate the faith of every pilgrim to walk the narrow path. He seems to say, that not only will each servant of God have rest, and a kingdom, and a crown; but he will also find himself truly blessed by "being gathered to Him." Now, where is the peculiar blessedness of
this gathering? Why is it a thing that we ought to look forward to with joy, and expect with pleasure? Let us see. (a) For one thing, when all true Christians are "gathered to Him" it will be a state, of things totally unlike their present condition. To be scattered, and not gathered, seems the rule of man's existence now. Of all the millions who are born into the world each year, how few continue together till they die! Children who live their first days under the same roof, and play in the same living room, are sure to be separated as they grow up, and will draw their last breath in a far distant place from one another. The same law applies to the people of God. They are spread abroad like salt, one in one place and one in another, and never allowed to continue long by each other's side. Without a doubt it is for the good of the world that it is this way. A town would be a very dark place at night if all the lights were crowded together into one room. But, good as it is for the world, it is a big trial to believers. There are many days when they feel desolate and alone; many times they long for a little more communion with their brethren, and a little more fellowship with those who love the Lord! Well, they may look forward with hope and comfort, for the hour is coming when they will have no lack of companions. Let them lift up their heads and rejoice, for they soon will be "gathered to Him." (b) For another thing, when all true Christians are "gathered to Him" they will be an assembly entirely of one mind. There are no such assemblies now, for hypocrisy and false profession creep in everywhere. Wherever there is wheat there are sure to be weeds. Wherever there are good fish there are sure to be bad ones too. Wherever there are wise virgins there are sure to be foolish ones too. There is no such thing as a perfect Church now. There is a Judas Iscariot at every communion table, and a Demas who will desert the
church because of his love for the world; and wherever the "sons of God" come together Satan is sure to appear among them. (Job 1:6) But all this will come to an end one day. Our Lord will finally present to the Father a perfect Church, "without stain or wrinkle or any other blemish." (Ephesians 5:27) How glorious such a Church will be! To meet with half-a-dozen believers together now is a rare event in a Christian's year, and one that cheers him like a sunshiny day in winter: it makes him feel his heart burn within him, as the disciples felt on the way to Emmaus. But how much more joyful will it be to meet a "multitude that no man can number!" To find too, that everyone we meet is finally of one opinion and one judgment, and sees eye to eye—to discover that all our unfortunate controversies are buried forever, and that one group of Christians no longer quarrels with other Christian groups—to join a company of Christians in which there is neither squabbling, nor discord, and where every man has complete holiness, and all of his former sins, that so easily entangled him on earth, have dropped off like the leaves of a tree in Autumn—all this will indeed be happiness! No wonder that Paul invites us to look forward. (c) For another thing, when all true Christians are "gathered to Him" it will be a gathering in which none will be absent. The weakest lamb will not be left behind in the wilderness: the youngest babe that ever drew breath will not be overlooked or forgotten. We will once more see our beloved friends and relatives who fell asleep in Christ, and left us in sorrow and tears, and they will be better, brighter, more beautiful, and more pleasant than we ever found them on earth. We will hold communion with all the saints of God who have fought the good fight before us, from the beginning of the world to the end. Patriarchs and Prophets, Apostles and Fathers, Martyrs and Missionaries, Reformers and Puritans, all the host of God's elect will be there. If reading their words and works has been pleasant, how much better will it be to see them! If to hearing them, and being stirred by their example has been useful,
how much more delightful will it be to talk with them, and ask them questions! To sit down with Abraham, Isaac, and Jacob, and hear how they kept the faith without a Bible—to converse with Moses, Samuel, David, Isaiah, and Daniel, and to hear how they could believe in a Christ that was yet to come—to converse with Peter, Paul, Lazarus, Mary, and Martha, and to listen to their wondrous tale of what their Master did for them—all this will indeed be sweet! No wonder that Paul invites us to look forward. (d) In the last place, when all true Christians are "gathered to Him" it will be a gathering without a parting. There are no such meetings now. We seem to live in a time of endless hurry, and can hardly sit down and catch our breath before we are off again. "Good-bye" treads on the heels of "How are you?" The cares of this world, the necessary duties of life, the demands of our families, the work of our various callings in life—all these things appear to eat up our days, and to make it impossible to have long quiet times of communion with God's people. But, blessed be God, it will not always be this way. The hour is coming and will soon be here, when "good-bye" and "farewell" will be words that are laid aside and buried forever, when we will meet in a world where the former things have passed away, where there will be no more sin and no more sorrow—no more poverty and no more money—no more labor of body or labor of brains—no more need of anxiety for families—no more sickness, no more pain, no more old age, no more death, and no more change. When we meet in that endless state of being, calm, and restful, and unhurried, who can tell what a blessed change it will be? No wonder that Paul invites us to look up and to look forward. I lay these things before all who read this paper, and ask them to give it their serious attention. If I know anything of a Christian's experience, I am sure they contain food for reflection. This, at least, I say confidently: the man who sees nothing much in the second coming of Christ and the public "gathering" of Christ's people—
nothing happy, nothing joyful, nothing pleasant, nothing desirable— such a man has every reason to doubt whether he himself is a true Christian. (1) I ask you a simple question. Do not turn away from it and refuse to look it in the face. Will you be gathered by the angels into God's home when the Lord returns, or will you be left behind? One thing, at any rate, is very certain. There will only be two groups of mankind at the last great day: those who are on the right hand of Christ, and those who are on the left—those who are counted righteous, and those who are wicked—those who are safe in the ark, and those who are outside—those who are gathered like wheat into God's barn, and those who are left behind like weeds to be burned. Now, what group will you belong too? Perhaps you do not know yet. You cannot say. You are not sure. You hope for the best. You trust it will be all right in the end: but you won't undertake to give an opinion. Well, I only hope you will never rest until you do know. The Bible will tell you plainly who those are that will be "gathered to Him." Your own heart, if you are honest with yourself, will tell you whether you are one of the number. Do not rest, do not rest, until you know! How can men stand the partings and separations of this life if they have no hope of anything better—how can they bear to say "goodbye" to sons and daughters, and launch them on the troublesome waves of this world, if they have no expectation of a safe "gathering" in Christ at the last day—how they can part with beloved members of their families, and let them journey to the other side of the globe, not knowing if they will ever meet happily in this life or the life to come— how this can be, completely baffles my understanding. I can only suppose that most people never think, never consider, never look forward. Once a man begins to think, then he will never be satisfied
until he has found Christ and is safe. (2) If you want to know your own chance of being gathered into God's home, then I offer you a simple way of testing the condition of your soul. Ask yourself what kind of gatherings you like best here on earth? Ask yourself whether you really love being gathered together with God's people? How could that man enjoy the meeting of true Christians in heaven who takes no pleasure in meeting with true Christians on earth? How can that heart which is completely focused on parties, sporting events, entertainment, and worldly assemblies, and who thinks that earthly worship is a real drag—how can such a heart be in tune for the company of saints, and only the saints? It is impossible. It cannot be. Never, never let it be forgotten, that our tastes on earth are a sure evidence of the state of our hearts; and the state of our hearts here is a sure indication of our eternal destiny. Heaven is a prepared place for a prepared people. He that hopes to be gathered with the saints in heaven while he only loves the gathering of sinners on earth is deceiving himself. If he lives and dies in that state of mind he will find in the end, that it would have been better for him if he had never been born. (3) If you are a true Christian, I exhort you to be frequently looking forward. Your good things are yet to come. Your redemption is drawing near. The night is almost over. The day is at hand. For in just a very little while, He who is coming will come and will not delay. When He comes, He will bring the saints from heaven with Him and change the ones that are still alive on the earth. Look forward! There is a "gathering together" yet to come.
The morning after a shipwreck is a sorrowful time. The joy of halfdrowned survivors, who have safely reached the land, is often sadly marred by the remembrance of shipmates who have sunk to rise no more. There will be no such sorrow when believers gather together around the throne of the Lamb. Not one of the ship's company will be found absent. Some got "there on planks or on pieces of the ship.... [but] everyone reached land in safety." (Acts 27:44) The great waters and raging waves will swallow none of God's elect. When the sun rises everyone will be seen safe and "gathered together." Even the day after a great victory is a sorrowful time. The triumphant feelings of the conquerors are often mingled with bitter regrets for those who fell in action and died on the battlefield. The list of "killed, wounded, and missing" breaks many a heart, fills many a home with mourning, and brings many a grey head sorrowing to the grave. The great Duke of Wellington often said, "there was but one thing worse than a victory, and that was a defeat." But, thanks be to God, there will be no such sorrow in heaven! The soldiers of the great Captain of our salvation will all answer when their names are called in the end. The roll call will be as complete after the battle as it was before. Not one believer will be "missing" in the great "gathering together." Does Christmas, for instance, bring with it sorrowful feelings and painful associations? Do tears come to your eyes when you note the empty places around dinner table? Do grave thoughts come sweeping over your mind, even in the midst of your children's festivity, when you remember the dear old faces and much loved voices of some that sleep in the grave? Well, look up and look forward! The time is short. The world is growing old. The coming of the Lord is drawing near. There is yet to be a meeting without parting, and a gathering without separation. Those believers whom you laid in the grave with many tears are in good keeping: you will yet see them again with joy. Look up! I say once more. Lay hold by faith the "the coming of our Lord Jesus Christ and our being gathered to Him." Believe it, think of it, rest on it. It is all true.
Do you feel lonely and deserted as every December comes around? Do you find few people left to pray with, few to praise with, few to open your heart to, few to exchange experience with? Do you increasingly learn that heaven is becoming every year more full and earth more empty? Well, it is an old story. You are only drinking a cup which myriads have drunk before. Look up and look forward. The lonely time will soon be past and over: you will have plenty of company in the future. "When [you] awake, [you] will be satisfied with seeing your [Lord's] likeness. (Psalm 17:15) Yet a little while and you will see a congregation that will never break up, and a day of rest that will never end. "The coming of our Lord Jesus Christ and our being gathered to Him," will make amends for everything.
The Great Separation
"His winnowing fork is in His hand, and He will clear His threshing floor, gathering His wheat into the barn and burning up the chaff with unquenchable fire." (Matthew 3:12)
The verse of Scripture, which is now before our eyes, contains words that were spoken by John the Baptist. They are a prophecy about our Lord Jesus Christ, and a prophecy that has not yet been fulfilled. They are a prophecy which we will see fulfilled one day, and God alone knows how soon. I invite every reader of this paper to consider seriously the great truths that this verse contains. I invite you to give me your attention, while I unfold them and set them before you in order. Possibly this text may prove to be a timely word to your soul? Who knows, maybe this text will help to make this day, the happiest day of your life? 1. Let me show you, in the first place, the two great classes
into which mankind may be divided. There are only two classes of people in the world in the sight of God, and both are mentioned in the text, which begins this paper. There are those who are called the wheat, and there are those who are called the chaff. Viewed with the eye of man, the earth contains many different sorts of inhabitants. Viewed with the eye of God it only contains two. Man's eye looks at the outward appearance—this is all he thinks of. The eye of God looks at the heart—this is the only part of which He takes any account. And tested by the state of their hearts, there are only two classes into which people can be divided—either they are wheat, or they are chaff. Who are the wheat in the world? This is a point that demands special consideration. The wheat refers to all men and women who are believers in the Lord Jesus Christ—all who are led by the Holy Spirit—all who have felt themselves sinners, and fled for refuge to the salvation offered in the Gospel—all who love the Lord Jesus and live to the Lord Jesus, and serve the Lord Jesus—all who have taken Christ for their only confidence and the Bible for their only guide, and regard sin as their deadliest enemy, and look to heaven as their only home. All such people, of every Church, name, nation, people, and language—of every rank, occupation, and condition—all such people are God's "wheat." Show me people of this kind anywhere, and I know what they are. I do not know whether they and I may agree in all particulars, but I see in them the handiwork of the King of kings, and I ask no more. I do not know where they came from and where they found their religion; but I know where they are going and that is enough for me. They are the children of my Father in heaven. They are part of His "wheat."
All such people, though sinful and vile, and unworthy in their own eyes, are the precious part of mankind. They are the sons and daughters of God the Father. They are the delight of God the Son. They are a dwelling place of God the Holy Spirit. The Father sees no iniquity in them—they are the members of His dear Son's mystical body: in Him He sees them, and is well pleased. The Lord Jesus sees in them the fruit of His own suffering and work upon the cross, and is well satisfied. The Holy Spirit regards them as spiritual temples, which He Himself has created, and rejoices over them. In a word, they are the "wheat" of the earth. Who are the chaff in the world? This again is a point that demands special attention. The chaff refers to all men and women who have no saving faith in Christ, and no sanctification of the Spirit. Some of them are atheists, and some are "Christians" in name only. Some are sneering Sadducees, and some self-righteous Pharisees. Some of them make a point of keeping up a kind of Sunday religion, and others are utterly careless of everything except their own pleasure and the world. But everyone of them has the two great marks already mentioned— no faith and no sanctification —everyone of them is "chaff." Those who attend Church and can think of nothing but outward ceremonies— the unconverted admirer of sermons—all are standing in one class before God: everyone of them is "chaff." They bring no glory to God the Father, because, "He who does not honour the Son does not honour the Father, who sent Him." (John 5:23) They neglect that mighty salvation which countless millions of angels admire. They disobey that Word which was graciously written for their understanding. They do not listen to the voice of Him who condescended to leave heaven and die for their sins. They do not serve nor love Him who gave them "life and breath and everything else." And therefore God takes no pleasure in them. He pities them, but He considers them no better than "chaff."
Yes! You may have rare intellectual gifts and great mental attainments: you may sway kingdoms by your counsel, move millions by your pen, or keep crowds in breathless attention by your tongue; but if you have never submitted yourself to the rule of Christ, and never honoured His Gospel by heartfelt reception of it, then you are nothing in His sight. The most insignificant insect that crawls in the dirt is a nobler being than you are; it fills its place in creation and glorifies its Maker with all its power, and you do not. You do not honour God with heart, and will, and intellect, and with the members of your body, which are all His. You overturn His order and arrangement, and live as if your time on earth was more important than eternity, and the body better than the soul. You dare to neglect God's greatest gift—His own incarnate Son. You are cold about that subject which fills heaven with hallelujahs. And as long as this is the case, then you belong to the worthless part of mankind. You are the "chaff" of the earth. Let this thought be engraved deeply in the mind of every reader of this paper, whatever else he forgets. Remember there are only two kinds of people in the world. There are wheat, and there are chaff. There are many nations in Europe. Each differs from the rest. Each has its own language, its own laws, and its own unique customs. But God's eye divides Europe into two great parties—the wheat and the chaff. There are many classes in England. There are peers and commoners —farmers and shopkeepers—masters and servants—rich and poor. But God's eye only sees two classes—the wheat and the chaff. There are many and various minds in every congregation that gathers for religious worship. There are some who attend for a mere form, and some who really desire to meet Christ—some who come there to please others, and some who come to please God—some who's hearts are open are very alert to the message, and some who have closed their hearts and consider the whole service a drudgery.
But the eye of the Lord Jesus only sees two divisions in the congregation—the wheat and the chaff. There were millions of visitors to the Great Exhibition of 1851. From Europe, Asia, Africa, and America—from North and South, and East and West—crowds came together to see what skill and industry could do. People from all over the world, who had never seen each other before, met face to face under one roof. But the eye of the Lord only saw two groups crowding that large palace of glass—the wheat and the chaff. I know full well that the world dislikes this way of dividing professing Christians. The world tries hard to convince us that there are three classes of people and not two. The first class of people are the very good and the very strict; however, this does not suit the world: they cannot and will not be saints. Yet, the third class, which has no religion at all, does not suit the world either: it would not be respectable. "Thank God," they will say, "we are not as bad as they are." Then there is the second class—a safe middle class, the world thinks—and in this middle class the majority of men persuade themselves is where they belong. In this class a person only needs enough religion to be saved, and yet not go into extremes—to be minimally good, and yet not be exceptional—to have a quiet, easygoing, moderate kind of Christianity, and go comfortably to heaven when they die—this is the world's favorite class. I denounce this notion of a middle class as an immense and soulruining delusion. I warn you strongly not to be carried away by it. It is as vain an invention as the Roman Catholic's purgatory. It is a refuge of lies—a castle in the air—a Russian ice-palace—a vast unreality—an empty dream. This middle class is a class of Christians that is nowhere spoken of in the Bible. There were two classes in the day of Noah's flood: those who were inside the ark, and those who were outside; two in the parable of the Gospel-net: those who are called the good fish, and those who are
called the bad; two in the parable of the ten virgins: those who are described as wise, and those who are described as foolish; two in the account of the judgment day: the sheep and the goats; two sides of the throne: the right hand and the left; two abodes when the last sentence has been passed: heaven and hell. And just as there are only two classes in the visible Church on earth— those who are in their natural state of unbelief and sin, and those who are in the state of grace; those who are on the narrow road, and those who are traveling on the broad road; those who have faith, and those who do not have faith; those who have been converted, and those who have not been converted; those who are with Christ, and those who are against Him; those who gather with Him, and those who scatter; those who are "wheat," and those who are "chaff,"—into these two classes the whole professing Church of Christ may be divided. Apart from these two classes there is none. You must examine yourselves! Are you among the wheat, or among the chaff? Neutrality is impossible. Either you are in one class, or in the other. Which is it of the two? Perhaps you attend church. You go to the Lord's table. You like good people. You can distinguish between good preaching and bad. You think Roman Catholicism is a false religion, and heartily oppose it. You think Protestantism is true and warmly support it. You attend Christian meetings. You sometimes read Christian books. It is good: it is all very good. It is more than can be said of many. But still this is not a straightforward answer to my question—are you wheat or are you chaff? Have you been born again? Are you a new creature? Have you put off the old man and put on the new? Have you ever felt convicted of your sins and repented of them? Are you looking only to Christ for the forgiveness of your sins and eternal life? Do you love Christ? Do you serve Christ? Do you hate your sins and fight against them? Do you long for perfect holiness and strive after it? Have you come out from
the world? Do you delight in the Bible? Do you wrestle in prayer? Do you love Christ's people? Do you try to do good to the world? Are you vile in your own eyes and willing to take the lowest place? Do you live like a Christian at work, and on weekdays, and also in the privacy of your own home? Oh, think, think, think on these things, and then perhaps you will be better able to tell the state of your soul. I implore you not to turn away from my question, however unpleasant it may be. Answer it, though it may prick your conscience and convict your heart. Answer it, though it may prove you in the wrong and expose your fearful danger. Do not rest, do not rest, until you know how it is between you and God. It is a thousand times better to find out that you are living an evil life of sin, and repent immediately, than live on in uncertainty and be eternally lost. 2. Let me show you, in the second place, the time when the two great classes of mankind will be separated. The verse at the beginning of this paper tells of a coming separation. It says that Christ will one day do to His professing Church what the farmer does to his corn. He will sift it. He "will clear His threshing floor." And then the wheat and the chaff will be divided. There is no separation yet. Good and bad are now all mingled together in the visible Church of Christ. Believers and unbelievers— converted and unconverted—holy and unholy—all are to be found now among those who call themselves Christians. They sit side by side in our churches. They kneel side by side in prayer. They listen side by side to our sermons. They sit side by side at the Lord's table and receive the same bread and wine from our hands. But it will not always be so. Christ will come the second time with His winnowing fork is His hand. He will purge His Church, even as He purified the temple. And then the wheat and the chaff will be separated, and each will go to its own place.
(a) Before Christ comes separation is impossible. It is not in man's power to make the separation. There is no minister on earth who can read the hearts of every person in his congregation. He may speak decidedly about some, but not everyone. Who has oil in their lamps, and who has not—who has grace as well as profession, and who has profession only and no grace—who are the children of God, and who are the children of the devil—all these are questions which in many cases we cannot accurately answer. The winnowing fork was not put into our hands. There are some Christians whose grace is sometimes so weak and feeble that they look like unbelievers. Unbelievers sometimes are so convincing and well dressed that they look like Christians. I believe that many of us would have said that Judas was as good as any of the Apostles; and yet he proved to be a traitor. I believe that we would have said that Peter was a reprobate when he denied his Lord; and yet he repented immediately. We are fallible men. "For we know in part and we prophesy in part." (1 Corinthians 13:9) We scarcely understand our own hearts. It is any great wonder that we cannot read the hearts of others? But it will not always be this way. There is One coming who never makes a mistake in judgment and is perfect in knowledge. Jesus will purge His floor. Jesus will sift the chaff from the wheat. I wait for this. Till then I will lean to the side of love in my judgments. I would rather tolerate a lot of chaff in the Church than to cast out one grain of wheat. He will soon come with "His winnowing fork is in His hand," and then everyone's identity will be known. (b) Before Christ comes it is useless to expect to see a perfect Church. There cannot be a perfect Church. In this life the wheat and the chaff will always be found together. I pity those who leave one Church and join another because of a few faults and questionable members. I pity
them because they are fostering ideas, which can never be realized. I pity them because they are seeking that which cannot be found. I see "chaff" everywhere. I see imperfections and weaknesses in every congregation on earth. I believe there are only a few communion tables of the Lord, if any, where all the communicants are converted. I often see loud-talking Christians exalted as saints. I often see holy and contrite believers looked upon as having no grace at all. I believe that those who demand a perfect Church will go fluttering about, like Noah's dove, all their days, and never find rest. Does any reader of this paper desire a perfect Church? You must wait for the Second Coming of Christ. Then, and not until then, you will see "a radiant church, without stain or wrinkle or any other blemish. (Ephesians 5:27) Then, and not until then, the threshing floor will be purged. (c) Before Christ returns it is vain to look for the conversion of the world. How can the whole world be converted, if the Bible says that Christ will find wheat and chaff growing side by side in the day of His Second Coming? I believe some Christians expect that missions will fill the earth with the knowledge of Christ, and that in time sin will disappear and a state of perfect holiness will gradually be manifest. I cannot agree with them. I think they are mistaking God's purposes, and sowing for themselves bitter disappointment. I expect nothing of the kind. I see nothing in the Bible or in the world around me to make me expect it. I have never heard of a single congregation in all of England or Scotland, which was entirely converted to God—so why am I to look for a different result from the preaching of the Gospel in other countries of the world? I only expect to see a few raised up as witnesses to Christ in other nations, some in one place and some in another. Then I expect the Lord Jesus will come in glory with His winnowing fork in His hand. And when He has purged His floor, and not until then, His kingdom will begin.
No separation and no perfection until Christ comes! This is my creed. I am not moved when the unbeliever asks me, "How can Christianity be true if the whole world is not converted?" I answer, "It was never promised that the whole world would be saved before the return of Christ." The Bible tells me that believers will always be few in number and that evil and divisions and heresies will always abound, and that when my Lord returns to earth He will find plenty of chaff. No perfection until Christ comes! I am not disturbed when men say, "You must make all the people good Christians at home before you send missionaries to the heathen abroad." I answer, "If I am to wait for that, I may wait forever." When we have done all that we can at home, the Church will still be a mixed body—it will contain some wheat and a lot of chaff. But Christ will come again. Sooner or later there will be a separation of the visible Church into two companies, that will be a fearful separation. The wheat will make up one company. The chaff will make up another. The one company will be all godly. The other company will be all ungodly. Each will be by themselves, and a great gulf will exist between them that no one can cross. Blessed indeed will the righteous be in that day! They will shine like stars, no longer obscured with clouds. They will be beautiful as the lily, no longer choked with thorns. (Song of Solomon 2:2) The wretched will be most ungodly! How corrupt will corruption be when left without one grain of salt to season it! How dark will darkness be when left without one spark of light! Yes, it is not enough to respect and admire the Lord's people! You must belong to them, or you will one day be separated from them forever. There will be no chaff in heaven. Many, many are the families where one will be taken and the other left. (Luke 17:34) Who is there, among the readers of this paper, that sincerely loves
the Lord Jesus Christ? If I know anything of the heart of a Christian, you experience your greatest trials when you are in the company of worldly people, and you experience your greatest joys when in the company of the saints. Yes! There are many days when your spirit feels broken and crushed by the "worldliness" of all those around you —days when you could cry out with David, "Woe to me that I dwell in Meshech, that I live among the tents of Kedar!" (Psalm 120:5) And yet there are hours when your soul is so refreshed and revived by meeting some of God's dear children that it seems like heaven on earth. Am I not speaking to your heart? Are these things not true? Then you should long for the time when Christ will return. You should pray daily that the Lord would expedite His coming kingdom, and say to Him, "Come, Lord Jesus." (Revelation 22:20) Then, and only then, will there be a pure unmixed communion. Then, and only then, will the saints all be together and will not go out from one another's presence again. Wait a little while. Wait a little while. Scorn and contempt will soon be over. Laughter and ridicule will soon be ended. Slander and misrepresentation will soon cease. Your Saviour will come and plead your case. And then, as Moses said to Korah, "the LORD will show who belongs to Him." (Numbers 16:5) Is there anyone, among the readers of this paper, who knows that his heart is not right in the sight of God? You should fear and tremble at the thought of Christ's appearing. Yes, for the man that lives and dies with nothing better than a pretext of religion, he will have his true colors exposed in the day that Christ comes and separates the chaff from the wheat. You may deceive ministers, friends, and neighbors— but you cannot deceive Christ. The paint and varnish of a heartless Christianity will never stand the fire of that day. The Lord is a God of knowledge, and He will examine and judge every action. You will find that the eye that saw Achan's and Gehazi's sins has also read your secrets and searched out the hidden things of your heart. You will hear that awful word, "Friend, how did you get in here without wedding clothes?" and you too will be speechless. (Matthew 22:12) Oh, tremble at the thought of the day of sifting and separation! Surely hypocrisy is a losing proposition. Surely acting the part of a
Christian without its reality will fail. Surely you will suffer like Ananias and Sapphira who pretended to give something to God and yet kept back their heart. It all fails in the end. Your joy will last for only a moment. Your hopes will be no better than a dream. Oh, tremble, tremble: tremble and repent! 3. Let me show, in the third place, the inheritance that Christ's people will receive when He comes to purge His threshing floor. The text at the beginning of this paper tells us, with words of comfort, that Christ will "gather His wheat into the barn." When the Lord Jesus comes the second time, He will gather His believing people into a place of safety. He will send His angels and gather them from the four winds. The sea will give up the dead that are in it, and the graves the dead that are in them, and those who are alive will be changed. Not one poor sinner of mankind, who has ever believed in Jesus Christ by faith, will be missing from that company. Not one single grain of wheat will be missing and left outside, when judgments fall upon a wicked world. There will be a barn for the wheat of the earth and into that barn all the wheat will be brought. It is a sweet and comfortable thought, that "the LORD takes delight in His people" and "cares for those who trust in Him." (Psalm 149:4; Nahum 1:7) But I fear that little is known, and only dimly seen, of exactly how much the Lord cares for them. Beyond question, believers have a great many trials. The flesh is weak. The world is full of snares. The cross is heavy. The way is narrow. The companions are few. But still they have great consolations, if only their eyes were open to see them. Like Hagar, they have a well of water near them, even in the wilderness, though often they do not see it. Like Mary, they have Jesus standing by their side, though often they are not aware of it because of their very tears. (Genesis 21:19; John 20:14) Bear with me while I try to tell you something about Christ's care for
poor sinners that believe in Him. We live in a day of weak and feeble preaching. The danger of the natural state of man is feebly exposed. The privileges of the state of grace are feebly set forth. Faltering souls are not encouraged. Disciples are not established and confirmed. The man without Christ is not properly alarmed. The man in Christ is not properly built up. The one sleeps on and seldom has his conscience pricked. The other creeps and crawls all his days and never thoroughly understands the riches of his inheritance. Truly this is a painful disease, and one that I would gladly help to cure. Truly it is a sad thing that the people of God never go up to mount Pisgah and, therefore, never know the length and breadth of their possessions. To be brethren of Christ and sons of God by adoption—to have full and perfect forgiveness and the renewing of the Holy Spirit—to have a place in the book of life and a name on the breastplate of the Great High Priest in heaven—all these are truly glorious things. But still they are not everything that the believer will receive. (a) The Lord takes pleasure in His believing people. Though stained and spotted in their own eyes, they are beautiful and honourable in His. They are all lovely. He sees "no flaw" in them. (Song of Solomon 4:7) Their weaknesses and shortcomings do not break off the union between Him and them. He chose them, knowing everything in their hearts. He took them for His own, with a perfect understanding of all their debts, liabilities, and weaknesses, and He will never break His covenant and cast them off. When they fall, He will raise them up again. When they wander, He will bring them back. Their prayers are pleasant to Him. As a father loves the first stammering efforts of his child to speak, so the Lord loves the poor feeble petitions of His people. He endorses them with His own mighty intercession and gives them power on high. Their acts of serviceare pleasant to Him. As a father delights in the first daisy that his child picks and brings him, even so the Lord is pleased with the weak attempts of His people to serve Him. Not a single cup of cold water will ever lose its reward. Not a word spoken in love will ever be forgotten. The Holy Spirit inspired the writer of Hebrews to tell of
Noah's faith, but not of his drunkenness—of Rahab's faith, but not of her lie. It is a blessed thing to be God's wheat! (b) The Lord cares for His believing people in their lives. Their dwelling-place is well known. The street called "Straight" where Judas lived, and Paul lodged—the house by the seaside where Peter prayed, were all familiar to their Lord. No one has such attendants as they have: angels rejoice when they are born again; angels minister to them; and angels encamp around them. No one has such food—their bread is given them and their water is sure, and they have meat to eat of which the world knows nothing about. No one has such company as they have: the Holy Spirit lives within them; the Father and the Son come to them and make their home with them. (John 14:23) Their steps are all ordered from grace to glory: they that persecute them persecute Christ Himself, and they that hurt them hurt the apple of the Lord's eye. A wise Physician measures out all their trials and temptations: not a grain of bitterness is ever mingled in their cup that is not good for the health of their souls. Their temptations, like Job's, are all under God's control. Satan cannot touch a hair of their head without their Lord's permission, nor even tempt them above that which they will be able to bear. "As a father has compassion on his children, so the LORD has compassion on those who fear Him." "He does not willingly bring affliction or grief to them." (Psalm 103:13; Lamentations 3:33) He leads them down the right path. He withholds nothing that would be for their good. Come what may, any pain they receive will always be necessary. When they are placed in the furnace, it is that they may be purified. When they are chastened, it is so that they may become more holy. When they are pruned, it is to make them more fruitful. When they are transplanted from place to place, it is that they may bloom more brightly. All things are continually working together for their good. Like the bee, they extract sweetness even out of the bitterest flowers. (c) The Lord cares for His believing people in their deaths.
Their times are all in the Lord's hand. The hairs of their heads are all numbered and not one can ever fall to the ground without their Father's permission. They are kept on earth until they are ripe and ready for glory and not one moment longer. When they have had enough sun and rain, enough wind and storm, enough cold and heat —when the fruit is ripe—then, and not until then, they are harvested. They are all immortal until their work is done. There is not a disease that can take their lives until the Lord gives the word. A thousand may fall at their right hand, but there is not a plague that can touch them till the Lord sees fit. There is not a physician that can keep them alive when the Lord gives the word to bring them home. When they come to their deathbed, the everlasting arms are wrapped around them. When they die, they die like Moses, "as the LORD had said," and at the right time, and in the right way. (Deuteronomy 34:5) And when they breathe their last, they fall asleep in Christ and are immediately carried, like Lazarus, to Abraham's bosom. Yes! It is a blessed thing to be Christ's wheat! When the sun of other men is setting, the sun of the believer is rising. When other men are laying aside their honours, he is putting his on. Death locks the door on the unbeliever and shuts him out from hope; but death opens the door to the believer and lets him into paradise. (d) The Lord will care for His believing people in the dreadful day of His appearing. The flaming fire will not come near them. The voice of the Archangel and the trumpet of God will not proclaim any terrors to their ears. Sleeping or waking, alive or dead, decomposing in the coffin, or going about their daily duties—believers will be secure and immovable. They will lift up their heads with joy when they see redemption drawing near. They will be changed and will put on their beautiful heavenly robes in the twinkling of an eye. They will be caught up "to meet the Lord in the air." (1 Thessalonians 4:17) Jesus will do nothing to a sin-laden world till all His people are safe. There was an ark for Noah when the flood began. There was the town of
Zoar for Lot to flee to when the fire fell on Sodom. There was a place of refuge for early Christians when Jerusalem was besieged. There was a Zurich for English reformers when Mary, a supporter of Roman Catholicism, came to the throne. And there will be a safe and secure barn for all the wheat of the earth in the last day. Yes! It is a blessed thing to be Christ's wheat! I often wonder at the miserable faithlessness of those among us who are believers. Next to the hardness of the unconverted heart, I call it one of the greatest wonders in the world. I am amazed that with such mighty reasons for confidence that we can still be so full of doubts. I marvel, above all things, how any can deny the doctrine that Christ's people persevere to the end, and can imagine that He who loved them so much, that He died for them upon the cross, will ever abandon them. I do not think it possible. I do not believe the Lord Jesus will ever lose one of His flock. He will not let Satan pluck away from Him so much as one sick lamb. He will not allow one bone of His mystical body to be broken. He will not allow one jewel to fall from His crown. He and His bride have been joined into an everlasting covenant and they will never, never be put asunder. The trophies won by earthly conquerors have often been wrested from them and carried off; but this will never be said of the trophies of Him who triumphed for us on the cross. "My sheep," He says, "will never perish." (John 10:28) I take my stand on that text. I do not know how it can be evaded. If words have any meaning then for sure, the perseverance of Christ's people is there. I do not believe that when David had rescued the lamb from the paws of the lion, that he left it weak and wounded to perish in the wilderness. I cannot believe that when the Lord Jesus has delivered a soul from the snare of the devil that He will ever leave that soul to take his chances and wrestle on in his own feebleness, against sin, the devil, and the world. I am absolutely positive that if you were present at a shipwreck and saw some helpless child tossing on the waves, that you would plunge
into the sea and save him at the risk of your own life. I am absolutely positive that you would not be content with merely bringing that child safely to shore. You would not lay him down when you had reached the land, and say, "I will do no more. He is weak—he is unconscious—he is cold: it does not matter. I have done enough—I have delivered him from the waters: he is not drowned." You would not do it. You would not say these things. You would not treat that child in such a manner. You would lift him in your arms; you would carry him to the nearest house; you would use every means to restore his health and vigor: you would never leave him until his recovery was certain. Now, can you suppose the Lord Jesus Christ is less merciful and less compassionate? Can you think He would suffer on the cross and die and yet leave it uncertain whether believers in Him would be saved? Can you think He would wrestle with death and hell and go down to the grave for our sakes, and yet allow our eternal life to hang on such a thread as our poor miserable endeavours. Oh, no! He does not do it that way! He is a perfect and complete Saviour. Those whom He loves, He loves to the end. Those whom He washes in His blood, He never leaves nor forsakes. He puts His fear into their hearts so that they will not depart from Him. Where He begins a work, there He also finishes. All whom He plants in His garden on earth, He transplants sooner or later into paradise. All whom He revives by His Spirit, He will also bring with Him when He enters His kingdom. There is a barn for every grain of the wheat. All will appear before God in Zion. Man may fall from false grace. I never doubted this. I see proof of it continually. Men never fall from true grace. They never did, and they never will. If they commit sin, like Peter, they will repent and rise up again. If they stray from the right path, like David, they will be brought back. It is not by any strength or power of their own that keeps them from apostasy. They are kept secure because of the power and love, and promises of the Trinity. The election of God the
Father will not be fruitless; the intercession of God the Son will not be ineffectual; the love of God the Holy Spirit will not labor in vain. The Lord "will guard the feet of His saints." (1 Samuel 2:9) They will all be more than conquerors through Him that loved them. They all will conquer, and none will die eternally. "Blessed forever and ever is that mother's child whose faith has made him the child of God. The earth may shake, the pillars of the world may tremble under us, the countenance of the heaven may be horrified, the sun may lose its light, the moon its beauty, the stars their glory: but concerning the man that trusts in God—what is there in the world that will change his heart, overthrow his faith, alter his affection towards God, or the affection of God to him?" Richard Hooker, 1585. If you have not yet taken up the cross and become Christ's disciple, then you know little what privileges you are missing. Peace with God now and glory in the future—the everlasting arms to guide and protect you on your way to heaven and the shelter of safety in the end —all these are freely offered to you without money and without cost. You may say that Christians have trials—you forget that they also have comforts. You may say they have unique sorrows—you forget they also have unique joys. You only see half of the Christian life. You do not see everything. You see the warfare but not the daily sustenance and the rewards. You see the struggles and conflicts of the outward part of Christianity but you do not see the hidden treasures that lie deep within. Like Elisha's servant you see the enemies of God's children but you do not, like Elisha, see the chariots and horses of fire which protect them. Oh, do not judge by outward appearances! Be sure that the smallest drop of the "water of life" is better than all the rivers of the world. Remember the place of shelter and the crown. Be wise as you live on this earth. If you feel that you are a weak disciple, then do not think that weakness shuts you out from any of the privileges of which I have been speaking about. Weak faith is true faith, and weak grace is true
grace and both are a gift from Him who never gives in vain. Do not fear and do not be discouraged. Do not doubt, neither despair. Jesus will never "break a bruised reed, nor snuff out a smoldering wick." (Isaiah 42:3) The infants in a family are as much loved and thought of as the elder brothers and sisters. The tender seedlings in a garden are as diligently looked after as the old trees. The lambs in the flock are as carefully tended by the good shepherd as the old sheep. Oh, rest assured it is just the same in Christ's family, in Christ's garden, in Christ's flock! All are loved. All are tenderly thought of. All are cared for. And in the end all will be found in His barn. 4. Let me show in the last place, the portion that remains for all who are not Christ's people. The text at the beginning of this paper describes this in words, which should make our ears tingle: Christ will "burn up the chaff with unquenchable fire." When the Lord Jesus Christ comes to clear His floor He will punish all who are not His disciples with a fearful punishment. All who are found to be unrepentant and unbelieving—all who have suppressed the truth by their wickedness—all who have clung to sin, loved the world, and set their affections on things below—all who are without Christ— all of them will come to an awful end. Christ will "burn up the chaff." Their punishment will be most severe. There is no pain like that of burning. If you doubt this, then put your finger in the flame of a candle for a moment. Fire is the most destructive and devouring of all elements. Look into the mouth of a blast furnace and think what it would be like to be in there. Of all elements, fire is the most opposed to life. Creatures can live in air, and earth, and water; but nothing can live in fire; yet fire is the doom to which the Christless and the unbelieving will come to. Christ will "burn up the chaff with fire." Their punishment will be eternal. Millions of ages will pass away and
the fire into which the chaff is thrown will still burn on. That fire will never burn low and become dim. The fuel of that fire will never be consumed. It is "unquenchable fire." These are sad and painful things to speak of! I have no pleasure in dwelling on them. I would rather say, with the Apostle Paul, as I write, "I have great sorrow and unceasing anguish in my heart." (Romans 9:2) But they are things written for our learning and it is good to consider them. They are a part of that Scripture which is "profitable," and they ought to be heard. Painful as the subject of hell is, it is one about which I dare not, cannot, and must not be silent. Who would desire to speak of the fires of hell if God had not spoken of it? When God has spoken so plainly about it, then who can safely keep from speaking of it? I dare not shut my eyes to the fact that a deep-rooted indifference lurks in men's minds on the subject of hell. I see it oozing out in the utter apathy of some: they eat, and drink, and sleep, as if there was no wrath to come. I see it creeping forth in the coldness of others about their neighbors' souls: they show little anxiety to snatch the burning sticks from the fire. I denounce such indifference with all my might; believing that there are "terrors of the Lord," as well as the "giving of rewards," I call on all who profess to believe the Bible to be on their guard. (a) I know that some do not believe that hell exists. They think it impossible there can be such a place. They call it inconsistent with the mercy of God. They say it is too awful an idea to be really true. The devil, of course, rejoices in the views of such people. They help his kingdom mightily. They are preaching his own favorite doctrine: "You will not surely die." (Genesis 3:4) (b) Furthermore, I know that some do not believe that hell is eternal.
They tell us it is incredible that a compassionate God will punish men forever; He will surely open the prison doors someday. This also is a great assistance to the devil's cause. "Take it easy," he whispers to sinners: "if you do make a mistake, never mind, it is not forever." A wicked woman was overheard in the streets of London, saying to an evil companion, "Come along: do not be afraid. In fact, some preachers say there is no hell." (c) I also know that some do believe there is a hell, but do not believe that anybody is going there. They believe that everyone, along with them, are declared and made "good" as soon as they die, because all were sincere, all meant well, and all, they hope, made it to heaven. Oh, what a common delusion this is! I can clearly understand the feeling of the little girl who asked her mother where all the wicked people were buried, "because all the gravestones in the cemetery say that these were good people." (d) And I know very well that some believe there is a hell but never like it to be spoken of. In their opinion, it is a subject that should always be avoided. They see no profit in bringing it up and are rather shocked when it is mentioned. This also is an immense aid to the devil. "Quiet, quiet!" says Satan, "say nothing about hell." The hunter does not want to make any noise when he sets his traps. The wolf would like the shepherd to stay asleep while he prowls around the fold. The devil rejoices when Christians are silent about hell. All these notions are the opinions of man. But what does it matter to you and me what man thinks about religion? Man will not judge us at the last day. Man's thoughts and traditions are not to be our guide in this life. There is only one point to be settled: "What does the Word of God say?" (a) Do you believe the Bible? Then depend upon it, hell is
real and true. It is as true as heaven—as true as justification by faith—as true as the fact that Christ died on the cross—as true as the Dead Sea. If you doubt hell, then there is no fact or doctrine in the Bible that you cannot also doubt. Disbelieve hell and you unscrew and unsettle everything in Scripture. You may as well throw your Bible away, for there are only a few steps from "no hell" to "no God." (b) Do you believe the Bible? Then depend upon it, hell will have inhabitants. The wicked will certainly be sent to hell, and all the people that forget God. "They will go away to eternal punishment." (Matthew 25:46) The same blessed Saviour who now sits on a throne of grace, will one day sit on a throne of judgment, and men will see that there is such a thing as "the wrath of the Lamb." (Revelation 6:16) The same lips which now say, "Come: come to Me!" will one day say, "Depart from me, you who are cursed!" How awful the thought of being condemned by Christ Himself, judged by the Saviour, and sentenced to misery by the Lamb! (c) Do you believe the Bible? Then depend upon it, hell will be an intense and unutterable misery. It is vain to talk of all the expressions of hell, as only being figures of speech. The pit, the prison, the maggot, the fire, the thirst, the blackness, the darkness, the weeping, the gnashing of teeth, the second death—all these may be figures of speech if you please. But beyond all doubt, figures of speech, in the Bible, mean something, and here they mean something which man's mind can never fully conceive. The anguish of mind and conscience are far worse than those of the body. The whole extent of hell—the present suffering, the bitter recollection of the past, the hopeless prospect of the future— will never be thoroughly known except by those who go there.
(d) Do you believe the Bible? Then depend upon it, hell is eternal. It must be eternal or words have no meaning at all. Forever and ever —everlasting—unquenchable—eternal—all these are expressions used about hell and expressions that cannot be explained away. It must be eternal or the very foundations of heaven are destroyed. If hell has an end, heaven has an end too. They both stand or fall together. It must be eternal or else every doctrine of the Gospel is undermined. If a man without faith in Christ or without the sanctification of the Spirit can escape hell, then sin is no longer an infinite evil and there was no great need for Christ making an atonement. And where in the Bible is there warrant for saying that hell can ever change a heart or make it fit for heaven? It must be eternal or hell would cease to be hell altogether. Give a man hope, and be will bear anything. Grant a hope of deliverance, however distant, and hell is but a drop of water. Oh, these are solemn things! It has been well said, that, " FOREVER is the most solemn saying in the Bible." For a day in hell will have no tomorrow. It will be a place when men will seek death and not find it, and will desire to die, but death will flee from them! "Who of us can dwell with the consuming fire? Who of us can dwell with everlasting burning?" (Revelation 9:6; Isaiah 33:14) (e) Do you believe the Bible? Then depend upon it, hell is a subject that ought not to be kept back. It is obvious to note the many texts about hell in the Scriptures. It is interesting to observe that no one said so much about hell as did our Lord Jesus Christ, that gracious and merciful Saviour, and the apostle John, whose heart seems full of love. Truly, it is doubtful whether we ministers speak of it as much as we ought. I cannot forget the words of a dying person to his minister, "Sir, you often told me of Christ and salvation, but why didn't you often remind me of hell and danger?"
Let others hold their peace about hell if they will—I dare not do so. I see it plainly in Scripture and I must speak of it. I fear that thousands are on that broad road that leads to it, and I would willingly arouse them to a sense of the peril before them. What would you say of the man who saw his neighbor's house on fire and never raised his voice and cried out, "Fire!"? What would be said about us as ministers, if we call ourselves watchmen of souls, who see the fires of hell raging in the distance, and never give the alarm? Call it bad taste, if you like, to speak of hell. Call it love to speak about pleasant things, and speak smoothly, and soothe men with a constant lullaby of peace. May I always be delivered from such notions of taste and love! My notion of love is to warn men plainly of danger. My notion of taste in the ministerial office is to declare the whole counsel of God. If I never spoke of hell, I would be holding something back that was profitable, and would look on myself as an accomplice of the devil. I implore everyone that reads this paper, with all tender affection, to beware of false views of the subject on which I have been dwelling. Beware of new and strange doctrines about hell and eternal punishment. Beware of manufacturing a God of your own—a God who is all mercy, but not just—a God who is all love, but not holy—a God who has a heaven for everybody, but a hell for none—a God who can allow good and bad to exist side by side on earth, and will make no distinction between good and bad in eternity. Such a God is an idol of your own creation as real as Jupiter or Moloch—as true an idol as any snake or crocodile in an Egyptian temple—as true an idol as ever was molded out of brass or clay. The hands of your own notions and emotions have made him. He is not the God of the Bible; and aside from the God of the Bible there is no God at all. Your heaven would be no heaven at all. A heaven containing all sorts of indiscriminate characters would surely be a place of miserable discord. Oh, what a miserable eternity such a heaven would be— there would be little difference between it and hell! There is a hell! There is a fire for the chaff! Be careful that you do not find it out too late—to your own loss.
Beware of thinking yourself wiser that that which is written in God's Word. Beware of forming fanciful theories of your own, and then trying to make the Bible agree with them. Beware of taking selections from your Bible to suit your taste—refusing, like a spoiled child, whatever you think might taste bitter—grabbing, like a spoiled child, whatever you think might be sweet. What is all of this but the same as taking Jehoiakim's penknife and cutting out portions of Scripture and throwing them into the fire? (Jeremiah 36:23) What does it amount to but telling God that you, a poor short-lived worm, know what is good for you better than He. It will not do: it will not do. You must take the Bible as it is. You must read it all and believe it all. You must read it with the spirit of a little child. Do not dare to say, "I believe this verse, because I like it. I reject that one, because I don't like it. I accept this verse, for I can understand it. I refuse that one, for I cannot reconcile it with my views." May this never be! "Who are you, O man, to talk back to God?" (Romans 9:20) By what right do you talk in this way? Surely it would be better to say over every chapter in the Word, "Speak, LORD, for your servant is listening." If men would do this, then they would never deny hell, the chaff, and the fire. And now, let me say four things in conclusion, and then I will be done. I have shown the two great classes of mankind, the wheat and the chaff. I have shown the separation that will one day take place. I have shown the safety of the Lord's people. I have shown the fearful fate of the unbelievers—those without Christ. In the sight of God, I urge these things to the conscience of every reader of this paper. (1) First of all, settle it in your mind that the things of which I have been speaking are real and true. I do believe that many never see the great truths of religion in this light. I firmly believe that many never listen to the things they hear from ministers as realities. They regard it all as nothing but "names and words," and nothing more; a huge shadow—a formal acting part —an immense sham. The latest novel, the most recent news from
France, India, Australia, Turkey, or New York—all these are things they comprehend: they feel interested and excited about them. But as to the Bible, and heaven, and the kingdom of Christ, and the judgment day—these are subjects that do not affect their hearts: they do not really believe them. If an archeologist had dug up anything at the excavation of Nineveh that would damage the truth and authority of the Old Testament Scriptures, it would not have interfered with their peace for one moment. If this is your frame of mind, then I ask you to cast it off forever. Awaken to a thorough conviction that the things I have brought before you in this paper are real and true. The wheat, the chaff, the separation, the barn, the fire—all these are great realities—as real as the sun in heaven, as real as the paper which your eyes see. For me, I believe in heaven, and I believe in hell. I believe in a coming judgment. I believe in a day of sifting. I am not ashamed to say so. I believe them all, and therefore write as I do. Oh, take a friend's advice—live as if these things were true. (2) In the second place, settle it in your own mind, that the things which I write about concerns you personally. They are your business, your affair, and your concern Many, I believe, never look on religion as a matter that concerns them. They are careful to attend to its outward form in a decent and proper fashion. They listen to sermons. They read religious books. They have their children christened. But all the while they never ask themselves, "What does all of this really mean to me?" They sit in our churches like spectators in a theatre or a court of law. They read our writings as if they were reading a report of an interesting trial, or of some event far away. But they never say to themselves, "I am the man." If you have this kind of feeling, then you can depend on it, that it will never do. All of this thinking must come to an end if you are ever to be saved. I write to the one that reads this paper—you are that
person. I do not write especially to the rich. I do not write especially to the poor. I write to everybody who will read, whatever his rank may be. It is because of your very soul that I am pleading and not another's. You are the one spoken of in the verse that begins this paper. You are this very day either among the "wheat" or among the "chaff." Your destiny will one day either be the barn or the fire. Oh, that men were wise, and would take these things to heart! Oh, that they would not trifle, dally, linger, or live on as false Christians, meaning well, but never acting boldly and finally, realizing in the end that it is too late! (3) In the third place, settle it in your mind, that if you are willing to be one of the wheat of the earth, then the Lord Jesus Christ is willing to receive you. Does anyone suppose that Jesus is not willing to see His barn filled? Do you think He does not desire to bring many to glory? Oh, if you can think such a thought then you know very little of the depth of His mercy and compassion! He wept over unbelieving Jerusalem. He mourns over the unrepentant and the indifferent in the present day. He sends you invitations by my mouth this very hour. He invites you to hear and live, to forsake the way of the foolish and go down the path of understanding. The sovereign Lord declares, "I take no pleasure in the death of anyone. Repent and live!" (Ezekiel 18:32) Oh, if you never came to Christ for life before, come to Him this very day! Come to Him with the repentant sinners' prayer for mercy and grace. Come to Him without delay. Come to Him while the subject of this paper is still fresh on your mind. Come to Him before another sun rises on the earth, and let the morning find you a new creature. If you are determined to have the world and the things of the world— its pleasures and its rewards—its follies and its sins; if you must have your own way, and cannot give up anything for Christ and your soul; if this is your case, there is but one end for you. I honestly warn you —I tell you plainly: you will sooner or later be thrown into the eternal
fire. But if any man is willing to be saved, the Lord Jesus Christ stands ready to save him. "Come to Me," He says, "all you who are weary and burdened, and I will give you rest." Oh, come guilty and sinful soul, and I will give you free pardon. Come, lost and ruined soul, and I will give you eternal life. (Matthew 11:28) Let that passage be a timely word to your soul. Wake up and call on the Lord. Let the angels of God rejoice over one more saved soul. Let the courts of heaven hear the good news that one more lost sheep is found. (4) Last of all, settle it in your mind, that if you have committed your soul to Christ, then Christ will never allow your soul to perish. The everlasting arms are around you. Lean back in them and know your safety. The same hand that was nailed to the cross is holding you. The same wisdom that created the heavens and the earth is engaged to maintain your cause. The same power that redeemed the twelve tribes from the house of bondage is on your side. The same love that sustained and carried Israel from Egypt to Canaan is pledged to keep you. Yes! Those whom Christ keeps are well kept! Our faith may rest calmly on such a bed as Christ's omnipotence. Take comfort, doubting believer. Why are you downcast? The love of Jesus is not shallow water: no man has ever yet seen its bottom. The compassion of Jesus is a fire that never yet burned low: the cold, grey ashes of that fire have never yet been seen. Take comfort. In your own heart you may find little cause for rejoicing, but you may always rejoice in the Lord. You say your faith is small. But where is it said that none will be saved except those whose faith is great? And after all, "Who gave you this faith?" The very fact that you have any faith at all is a sign of God's grace.
You say you have too many sins. But where is the sin or the heap of sins, that the blood of Jesus cannot wash away? After all, "Who told you that you had any sins?" That feeling never came from you. Greatly blessed is the person who really knows and feels that he is a sinner. I say once more, take comfort, if you have truly come to Christ. Take comfort, and know your privileges. Cast every care on Jesus. Tell your every want to Jesus. Roll every burden onto Jesus: sins— unbelief—doubts—fears—anxieties—lay them all on Christ. He loves to see you do so. He loves to be employed as your High Priest. He loves to be trusted. He loves to see His people ceasing from the vain effort to carry their burdens for themselves. I commend these things to the notice of everyone into whose hands this paper may fall. Be among Christ's "wheat" now, and then in the great day of separation, as sure as the Bible is true, you will be in Christ's "barn" forever
Eternity!
"What is seen is temporary, but what is unseen is eternal." (2 Corinthians 4:18)
A subject stands out on the face of this text which is one of the most solemn and heart searching in the Bible. That subject is eternity. The subject is one of which the wisest man can only take in a little at a time. We have no eyes to see it fully, and no mind to grasp it; and yet we must not refuse to consider it. There is a depth of stars in the heavens above us, which the most powerful telescope cannot pierce; yet it is well worth it to look into them and learn something, even if we cannot learn everything. There are heights and depths about the subject of eternity which mortal man can never comprehend; but
God has spoken of it, and we have no right to turn away from it completely. The subject is one, which we must never approach without the Bible in our hands. The moment we depart from "God's written Word," in considering eternity and the future state of man, we are then likely to fall into error. In examining points like these we must have nothing to do with preconceived notions as to what God's character is like, and what we think God ought to be, or ought to do with man after death. We only have to find out what is written. What does the Scripture say? What does the Lord say? It is foolish to tell us that we ought to have "noble thoughts about God," independent of, and over and above, Scripture. The noblest thoughts about God, which we have a right to hold, are the thoughts that He has been pleased to reveal to us in His "written Word." I ask for the attention of everyone, into whose hands this paper may fall, while I offer a few thoughts about eternity. As a mortal man, I deeply feel my own insufficiency to handle this subject. But I pray that God the Holy Spirit, whose strength is made perfect in weakness, may bless the words I speak, and make them seeds of eternal life in many minds. 1. The first thought that I bring to your attention is this: We live in a world where all things are temporary and passing away Surely, a man must be blind who cannot realize this. Everything around us is decaying, dying, and coming to an end. There is a sense, no doubt, in which "matter" is eternal. Once created, it will never entirely cease to exist. But in a popular practical sense, everything about us is dying except our souls. No wonder the poet says: "Change and decay all around me I see: O You who does not change, abide with me!"
We are all going, going, going, whether eminent or unimportant, gentle or cruel, rich or poor, old or young. We are all going and will soon be gone. Beauty is only temporary. Sarah was once the fairest of women, and the admiration of the Court of Egypt; yet a day came when even Abraham, her husband, said, "Sell me some property for a burial site here so I can bury my dead." (Genesis 23:4) Strength of the body is only temporary. David was once a mighty man of valor, the slayer of the lion and the bear, and the champion of Israel against Goliath; yet a day came when even David had to be nursed and ministered to in his old age like a child. Wisdom and power of the brain are only temporary. Solomon was once a marvel of knowledge, and all the kings of the earth came to hear his wisdom, yet even Solomon in his latter days played the fool, and allowed his wives to "turn his heart after their gods." (1 Kings 11:2) Humbling and painful as these truths may sound, it is good for all of us to realize them and take them to heart. The houses we live in, the homes we love, the riches we accumulate, the professions we follow, the plans we formulate, the relations we enter into—they are only for a time. "What is seen is temporary." "This world in its present form is passing away." (2 Corinthians 4:18; 1 Corinthians 7:31) The thought is one that ought to awaken everyone who is living only for this world. If his conscience is not completely seared, it should stir in him a great searching of his heart. Oh, be careful what you are doing! Awake to see things in their true light before it is too late. The things you live for now are all temporary and passing away. The pleasures, the amusements, the recreations, the profits, the earthly callings, which now absorb all your heart and drink up your entire mind, will soon be over. They are poor fleeting things that cannot last. Oh, do not love them too much; do not hold on to them too tightly; do not make them your idols! You cannot keep them, and you must leave them. Seek first the kingdom of God, and then everything else will be given to you. "Set your minds on things above, not on
earthly things." Oh, you that love the world, get wisdom! Never, never forget that it is written, "The world and its desires pass away, but the man who does the will of God lives forever." (Colossians 3:2; 1 John 2:17) The same thought ought to cheer and comfort every true Christian. Your trials, crosses, and conflicts are all temporary. They will soon come to an end; and even now they are working for you "an eternal glory that far outweighs them all." (2 Corinthians 4:17) Receive them patiently; bear them quietly; look upward, forward, onward, and far beyond them. Fight your daily fight under a steadfast conviction that it is only for a little while, and that rest is not far off. Carry your daily cross always remembering that "what is seen is temporary." The cross will soon be exchanged for a crown, and you will sit down with Abraham, Isaac, and Jacob in the kingdom of God.
2. The second thought that I bring to your attention is this: We are all moving towards a world where everything is eternal That great unseen state of existence, which lies beyond the grave, is forever. Whether it is happy or miserable, whether it is a condition of joy or sorrow, we know that in one respect it will be utterly unlike anything in this world—it will be forever. There will be no change and decay, no end, no goodbye, no mornings and evening, no alteration, and no annihilation. Whatever there is beyond the tomb, when the last trumpet has sounded, and the dead are raised, we know it will be endless, everlasting, and eternal. "What is unseen is eternal." We cannot fully realize this condition. The contrast between now and then, between this world and the next, is so very great that our feeble minds cannot grasp it all. How we live our lives in this world brings consequences in the next, that are so tremendous, that they almost take away our breath, and we shrink back from looking at them. But when the Bible speaks plainly we have no right to turn away from a
subject, and with the Bible in our hands we will do well to look at the "unseen things that are eternal." Let us settle it then in our minds, for one thing, that the future happiness of those who are saved is eternal. However little we may understand it, it is something that will have no end: it will never cease, never grow old, never decay, and never die. "God will fill us with joy in His presence, with eternal pleasures at His right hand." (Psalm 16:11) Once they arrive in paradise, the saints of God will never ever leave that wonderful place. Their inheritance "can never perish, spoil or fade." They will "receive the crown of glory that will never fade away." (1 Peter 1:4; 5:4) Their warfare is finished; their fight is over; their work is done. "Never again will they hunger; never again will they thirst." They are traveling on towards an "eternal glory that far outweighs" all their struggles; towards a home which will never be broken up, a meeting without a parting, a family gathering without a separation, a day without night. Faith will be swallowed up in sight, and hope in certainty. They will see as they have been seen, and know as they have been known, and "be with the Lord forever." I am not surprised that the apostle Paul adds, "Encourage each other with these words." (1 Thessalonians 4:17, 18) For another thing, let us settle it in our minds, that the future misery of the unbelievers who are lost is eternal. I am aware that this is an awful truth, and flesh and blood naturally shrink from the contemplation of it. But I am one of those who believe it is clearly revealed in Scripture, and I dare not keep it back in the pulpit. To my eyes eternal future happiness and eternal future misery appear to stand side by side. I fail to see how you can distinguish the duration of one from the duration of the other. If the joy of the believer is forever, then the sorrow of the unbeliever is also forever. If heaven is eternal, likewise so is hell. It may be my ignorance, but I do not know how the conclusion can be avoided. I cannot reconcile the concept of a "non-eternal" punishment with the language of the Bible. Its advocates talk loudly about love and
kindness, and say that it does not harmonize with the merciful and compassionate character of God. But what does the Scripture say? Who ever spoke such loving and merciful words as our Lord Jesus Christ? Yet His are the lips which three times over describe the consequence of refusing to repent of sin, as "the worm that does not die, and the fire that is not quenched." He is the Person who speaks in one sentence of the wicked going away to "eternal punishment," and the righteous to "eternal life." (Mark 9:43-48; Matthew 25:46) Who does not remember the Apostle Paul's words about love? Yet he is the very Apostle who says, the wicked "will be punished with everlasting destruction." (2 Thessalonians 1:9) Who does not know the spirit of love that runs through all John's Gospel and Epistles? Yet the beloved Apostle is the very writer in the New Testament who dwells most strongly, in the book of Revelation, on the reality and eternity of future agony. What will we say to all these things? Will we be wiser than that which is written? Will we admit the dangerous principle that words in Scripture do not mean what they appear to mean? Is it not far better to put our hands over our months and say, "Whatever God has written must be true." "Yes, Lord God Almighty, true and just are your judgments." (Revelation 16:7) I cannot reconcile the "non-eternal" punishment with the language of our church's own prayer book. The very first petition in our matchless Litany contains this sentence, "From everlasting damnation, good Lord, deliver us." The Catechism teaches every child who learns it, that whenever we repeat the Lord's Prayer we desire our Heavenly Father to "keep us from our spiritual enemy and from everlasting death." Even in our Burial Service that we pray at the graveside, "Deliver us not into the bitter pains of eternal death." Once more I ask, "What will we say to these things?" Shall our congregations be taught that even when people live and die in sin we may hope for their happiness after death? Surely the common sense of many of our worshippers would reply, that if this is the case then Prayer-book words mean nothing at all.
I lay no claim to any unusual knowledge of Scripture. I daily feel that I am no more infallible than the Bishop of Rome. But I must speak according to the light that God has given to me; and I do not think I would be doing my duty if I did not raise a warning voice on this subject, and try to put Christians on their guard. Six thousand years ago sin entered into the world by the devil's daring lie— "You will not surely die." (Genesis 3:4) At the end of six thousand years the great enemy of mankind is still using his old weapon, and trying to persuade men that they may live and die in sin, and yet at some distant time in the future they will finally be saved. Let us not be ignorant of his schemes. Let us walk steadily in the old paths. Let us hold on tight to the old truth, and believe that just as the happiness of the saved is eternal, so also is the misery of the lost. "There is nothing that Satan desires more than that we should believe that he does not exist, and that there is no such a place as hell, and no such things as eternal torments. He whispers all this into our ears, and he rejoices when he hears a layman, and much more when he hears a clergyman, deny these things, for then he hopes to make them and others his victims." —Wordsworth's Sermons on Future Rewards and Punishments, p. 36. (a) Let us be faithful because of the truths revealed in Christianity. What was the use of God's Son becoming incarnate, agonizing in Gethsemane, and dying on the cross to make atonement, if men can ultimately be saved without believing on Him? Where is the slightest proof that saving faith in Christ's blood can ever be achieved after death? Where is the need of the Holy Spirit, if sinners are can enter heaven without conversion and renewal of heart? Where can we find the smallest evidence that after a person dies in an unregenerate state, that later he can still be born again, and have a new heart? If a man, without faith in Christ or sanctification of the Spirit, can escape eternal punishment, then sin is no longer an infinite evil and there was no need for Christ making atonement.
(b) Let us be faithful because of holiness and morality. I can imagine nothing so pleasant to our flesh and blood as the deceptive theory that we may live in sin, and yet escape eternal damnation; and that although we are "enslaved by all kinds of passions and pleasures" while we are here, we will somehow all eventually get to heaven! Just tell the young man who "squandered his wealth in wild living" that heaven is available even for those who live and die in sin, and he is never likely to turn from it. Why should be repent and take up the cross, if he can get eventually get to heaven without repenting? (c) Finally, let us be faithful because of the common hopes of all God's saints. Let us distinctly understand that every blow struck at eternal punishment is an equally heavy blow at the eternity of heaven's bliss. It is impossible to separate the two things. No ingenious theological definition can divide them. They stand or fall together. The same language is used, the same figures of speech are employed, when the Bible speaks about either condition. Every attack on the duration of hell is also an attack on the duration of heaven. It is true that if we take away the fear of hell from sinners, then we also have taken away our own hope. I turn from this part of my subject with a deep sense of its painfulness. I strongly agree with Robert McCheyne, that "it is a hard subject to handle lovingly." But I turn from it with an equally deep conviction that if we believe the Bible, then we must never give up anything that it contains. Dear Jesus, deliver us from hard, austere, and unmerciful theology! If men are not saved it is because they "refuse to come to Christ." (John 5:40) But we must not be wise above that which is written. No morbid love of liberality, so called, must induce us to reject anything that God has revealed about eternity. Men sometimes talk exclusively about God's mercy and love and compassion, as if He had no other attributes, and leave out His
holiness and His purity, His justice and His unchangeableness, and His hatred of sin. Let us beware of falling into this delusion. It is a growing evil in these last days. Low and inadequate views of the absolute vileness and filthiness of sin, and of the indescribable purity of the eternal God, are fertile sources of error about man's future state. Let us think about the mighty Being whom we are subject to, as He Himself declared His character to Moses saying, "And he passed in front of Moses, proclaiming, "The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin." But let us not forget the solemn clause that concludes the sentence: "Yet He does not leave the guilty unpunished." (Exodus 34:6, 7) Unrepented sin is an eternal evil, and can never cease to be sin; and the One we are subject to is an eternal God. The words of Psalm 145 are strikingly beautiful: "The LORD is gracious and compassionate, slow to anger and rich in love. The LORD is good to all; He has compassion on all He has made. The LORD upholds all those who fall and lifts up all who are bowed down. The LORD is righteous in all His ways and loving toward all He has made. The LORD is near to all who call on Him, to all who call on Him in truth. The LORD watches over all who love Him." Nothing can exceed the mercifulness of this language! But what a striking fact it is that the passage goes on to add the following solemn conclusion, "But all the wicked He will destroy." (Psalm 145:8-20) 3. The third thought that I bring to your attention is this: Our future state in the unseen world of eternity depends entirely on what we are in the present The life that we live on the earth is short and soon gone. "We finish our years with a moan."— "What is your life? You are a mist that appears for a little while and then vanishes." (Psalm 90:9; James 4:14) The life that is before us when we leave this world is an endless eternity, a sea without a bottom, and an ocean without a shore. "With
the Lord a day is like a thousand years, and a thousand years are like a day." (2 Peter 3:8) In that world there will be no more time. But short as our life is here, and endless as it will be in eternity, the life we now live will have a tremendous impact on eternity. Our lot after death depends, humanly speaking, on what we are while we are alive. It is written, God "will give to each person according to what he has done. To those who by persistence in doing good seek glory, honour and immortality, He will give eternal life. But for those who are selfseeking and who reject the truth and follow evil, there will be wrath and anger." (Romans 2:6-8) We must never forget, that everyone of us, while we live, are in a state of probation. We are constantly sowing seeds that will spring up and bear fruit, every day and every hour in our lives. There are eternal consequences resulting from all our thoughts and words and actions, of which we pay too little attention to. "Men will have to give account on the Day of Judgment for every careless word they have spoken." (Matthew 12:36) Our thoughts are all numbered; our actions are weighed. No wonder that Paul says, "The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life." (Galatians 6:8) In a word, what we sow in life we will reap after death, and reap throughout all eternity. There is no greater delusion than the common idea that it is possible to live wickedly, and yet rise again gloriously—to be without Christ in this world, and yet to be a saint in the next. When that great preacher George Whitefield revived the doctrine of conversion, in the last century, it is reported that one of his listeners came to him after a sermon and said, "It is all quite true, sir. I hope I will be converted and born again one day, but not till after I am dead." I fear there are many like him. I fear the false doctrine of the Roman Catholic purgatory has many secret friends even within the confines of the true Church today! However carelessly men may go on while they live, they secretly cling to the hope that they will be found among the saints when they die. They seem to embrace the idea that there is
some cleansing, purifying effect produced by death, and that, whatever they may be in this life, they will be found "suitable for the inheritance of the saints" in the life to come. But it is all a delusion. "The Scripture never represents the state of future misery, as a state of cleansing and purification, or anything analogous to a state of trial, where men may conform and qualify themselves for some better state of existence: but always as a state of retribution, punishment, and righteous vengeance, in which God's justice (a perfection of which some men seem to render no account) vindicates the power of His majesty, His government, and His love, by punishing those who have despised them."—Horbery, volume II, p. 183. "Life is the time to serve the Lord, The time to insure the great reward." The Bible clearly teaches that what we are when we die, whether converted or unconverted, whether believers or unbelievers, whether godly or ungodly, so we will be when we rise again at the sound of the last trumpet. There is no repentance in the grave: there is no conversion after the last breath is drawn. Now is the time to believe in Christ, and to lay hold of eternal life. Now is the time to turn from darkness to light, and to make our calling and election sure. The night comes when no man can work. As the tree falls, there it will lie. If we leave this world refusing to repent and believe, we will rise in the same condition on resurrection morning, and find it would have been "better for us if we had never been born." "This life is the time of our preparation for our future state. Our souls will continue forever what we make them in this world. Such a taste and disposition of mind as a man carries with him out of this life, he will retain in the next. It is absolutely true that heaven perfects those holy and virtuous dispositions, which are begun here; but the other world alters no man as to his main state. He that is filthy will be filthy still; and he that is unrighteous will be unrighteous still."—
Tillotson's Sermon on Philippians 3:20. (See Horbery, volume II, p. 133) I strongly advise readers of this paper to remember this, and to make a good use of their time. Regard it as the stuff of which life is made, and never waste it or throw it away. Your hours and days and weeks and months and years all have something to say to your eternal condition beyond the grave. What you sow in this life on earth you are sure to reap in a life to come. As that holy preacher Richard Baxter says, it is "now or never." Whatever we do in religion must be done now. Remember this in your use of all the means of grace, from the least to the greatest. Never be careless about them. They are given to be your helps toward an eternal world, and not one of them ought to be thoughtlessly treated or lightly and irreverently handled. Your daily prayers and Bible-reading, your weekly behavior on the Lord's day, your manner of going through public worship—everyone of these things are important. Use them all as one who remembers eternity. Keep it foremost in your mind, whenever you are tempted to do evil. When sinners entice you, and say, "It is only a little sin." When Satan whispers in your heart, "Never mind: what is the great harm in it? Everybody does it,"—then look beyond time to a world unseen, and place in the face of the temptation the thought of eternity. There is a great saying by the martyred Reformer, Bishop Hooper, when someone urged him to recant before he was burned, saying, "Life is sweet and death is bitter." "True," said the good Bishop, "quite true! But eternal life is more sweet, and eternal death is more bitter." 4. The last thought which I bring to the attention of my readers is this: The Lord Jesus Christ is the great Friend to whom we must all look to for help, both for now and eternity
The reason why the eternal Son of God came into the world can never be declared too fully, or proclaimed too loudly. He came to give us hope and peace while we live among the "temporary things which are seen," and glory and blessedness when we go to the "eternal things, which are unseen." He came to bring "life and immortality to light," and to "free those who all their lives were held in slavery by their fear of death." (2 Timothy 1:10; Hebrews 2:15) He saw our lost and bankrupt condition, and had compassion on us. And now, blessed be His name, a mortal man may pass through "temporary things" with comfort, and look forward to "eternal things" without fear. Our Lord Jesus Christ has purchased these mighty privileges for us at the cost of His own precious blood. He became our Substitute, and bore our sins in His own body on the cross, and then rose again for our justification. "Christ died for sins once for all, the righteous for the unrighteous, to bring us to God." "God made Him who had no sin to be sin for us," that we poor sinful creatures might have pardon and justification while we live, and glory and blessedness when we die. (1 Peter 2:24; 3:18; 2 Corinthians 5:21) And all that our Lord Jesus Christ has purchased for us He offers freely to everyone who will turn from his sins, come to Him, and believe. "I am the light of the world," He says: "whoever follows Me will never walk in darkness, but will have the light of life." "Come to Me, all you who are weary and burdened, and I will give you rest." "If anyone is thirsty, let him come to Me and drink." "Whoever comes to me I will never drive away." And the terms are as simple as the offer is free: "Believe in the Lord Jesus, and you will be saved." "Whoever believes in Him shall not perish but have eternal life." (John 8:12; Matthew 11:28; John 7:37; 6:37; Acts 16:31; John 3:16) He that has Christ, has life. He can look around at the "temporary things," and see change and decay everywhere and yet have no fear. He has got treasure in heaven, "where moth and rust do not destroy, and where thieves do not break in and steal." He can look forward to
the "eternal things," and feel calm and composed. His Saviour has risen, and gone to prepare a place for him. When he leaves this world he will have a crown of glory, and be forever with his Lord. He can look down even into the grave, as the wisest Greeks and Romans could never do, and say, "Where, O death, is your victory? Where, O death, is your sting?" (1 Corinthians 15:55) Let us all settle it firmly in our minds that the only way to pass through "what is seen" with comfort, and look forward to "what is unseen" without fear, is to have Christ for our Saviour and Friend, to lay hold of Christ by faith, to become one with Christ and Christ in us, and while we live in the flesh to live the life of faith in the Son of God. (Galatians 2:20) How vast is the difference between the state of him who has faith in Christ, and the state of him who has none! Blessed indeed is that man or woman, who can say, with truth, "I trust in Jesus: I believe." When the Roman Catholic Cardinal Beaufort lay on his deathbed, our mighty poet describes King Henry as saying, "He dies, but gives no sign [of comfort]." When John Knox, the Scotch Reformer, was drawing to his end, and unable to speak, a faithful servant asked him to give some proof that the Gospel he had preached in life gave him comfort in death, by raising his hand. He heard; and raised his hand toward heaven three times, and then departed. I say again, blessed is he that believes! He alone is rich, independent, and beyond the reach of harm. If you and I have no comfort among temporary things, and no hope for the eternal things, then it is completely our own fault. It is because we "refuse to come to Christ to have life." (John 5:40) I leave the subject of eternity here, and pray that God may bless it to many souls. In conclusion, I offer to everyone who reads this volume some food for thought, and material for self-examination. (1) First of all, how are you using your time?
Life is short and very uncertain. You never know what a day may bring forth. Business and pleasure, making money, and spending money, eating and drinking, marrying and giving in marriage—all, all will soon be over and done with forever. And you, what are you doing for your immortal soul? Are you wasting time, or using it wisely? Are you preparing to meet God? (2) Secondly, where will you be in eternity? It is coming, coming, coming very fast upon us. You are going, going, going very fast into it. But where will you be—on the right hand or on the left, in the Day of Judgment? Are you among the lost or among the saved? Oh, do not rest; do not rest until your soul is secured! Be prepared: leave nothing uncertain. It is a dreadful thing to die unprepared, and fall into the hands of the living God. (3) Thirdly, do you want to be safe now and in eternity? Then seek Christ, and believe in Him. Come to Him just as you are. Seek Him while He may be found, call on Him while He is near. There is still a throne of grace. It is not too late. Christ waits to be gracious: He invites you to come to Him. Before the door is shut and the judgment begins, repent, believe, and be saved. (4) Lastly, do you want to be happy? Cling to Christ and live the life of faith in Him. Remain in Him and live close to Him. Follow Him with heart and soul and mind and strength, and seek to know Him better every day. By doing so, you will have great peace while you pass through the "temporary things," and in the midst of a dying world you "will never die." (John 11:26) By doing so you will be able to look forward to "eternal things" with unfailing confidence, and to feel and "know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (2 Corinthians 5:1)
P. S. Since preaching the above sermon I have read Canon Farrar's volume, "Eternal Hope." I cannot agree with most of what that book contains. Anything that comes from the pen of such a renowned writer of course deserves respectful consideration. But I must honestly confess, after reading "Eternal Hope," that I see no reason to take back anything I have said in my sermon on "Eternity." I have laid down Farrar's volume with regret and dissatisfaction, unconvinced and unshaken in my opinions. I can find nothing new in Canon Farrar's statements. He hardly says anything that has not been said before, and refuted before. To everyone who wishes to fully examine the subject of the reality and eternity of future punishment, I venture to recommend some works which are far less known than they ought to be, and which appear to me far sounder, and more Scriptural, than "Eternal Hope." These are "Horbery's Enquiry into the Scripture Doctrine of the Duration of Future Punishment," "Girdlestone's Dies Irae," the Revelation C. F. Childe's "Unsafe Anchor," and the Revelation Flavel Cook's "Righteous Judgment." "Bishop Pearson on the Creed," under the head "Resurrection," and "Hodge's Systematic Theology," vol. 3, p. 868. The plain truth is, that there are vast difficulties bound up with the subject of the future state of the wicked, which Canon Farrar seems to me to leave untouched. The amazing mercifulness of God, and the awfulness of supposing that many around us will be lost eternally, he has handled fully and with characteristic rhetoric. No doubt the compassions of God are unspeakable. He does not "want anyone to perish." He "wants all men to be saved." His love in sending Christ into the world to die for sinners is an inexhaustible subject. But this is only one side of God's character, as we have it revealed in Scripture. His character and attributes need to be looked at completely. The infinite holiness and justice of an eternal God—His hatred of evil, manifested in Noah's flood and at Sodom, and in the destruction of the seven nations of Canaan—the unspeakable vileness and guilt of sin in God's sight—the wide gulf between natural man
and his perfect Maker—the enormous spiritual change which every child of Adam must go through, if he is to dwell forever in God's presence—and the utter absence of any implication in the Bible that this change can take place after death—everyone of these are points which seem to me partly put aside, or left alone, in Canon Farrar's volume. My mind demands satisfaction on these points before I can accept the views advocated in "Eternal Hope," and I fail to find that satisfaction in the book. Origen, a Church Father who lived in the third century after Christ, first formally advocated the position that Canon Farrar has taken up. He boldly broached the opinion that future punishment would be only temporary; but almost all his contemporaries rejected his opinion. Bishop Wordsworth says, "The Fathers of the Church in Origen's time and in the following centuries, among whom were many to whom the original language of the New Testament was their mother tongue, and who could not be misled by translations, minutely examined the opinion and statements of Origen and agreed for the most part in rejecting and condemning them. Irenaeus, Cyril of Jerusalem, Chrysostom, Basil, Cyril of Alexandria, and others of the Eastern Church, and Tertullian, Cyprian, Lactantius, Augustine, Gregory the Great, Bede, and many more of the Western Church, were unanimous in teaching that the joys of the righteous and the punishments of the wicked will not be temporary, but everlasting." "Nor was this all. The Fifth General Council, held at Constantinople under the Emperor Justinian, in 553, AD examined the tenets of Origen, and passed a synodical decree condemning of them. And for a thousand years after that time there was an unanimous acceptance in Christendom with the condemnation." (Bishop Wordsworth's "Sermons:" p. 34) Let me add to this statement the fact that the eternity of future punishment has been held by almost all the greatest theologians from the time of the Reformation down to the present day. It is a point on which Lutherans, Calvinists, and Arminians, Episcopalians,
Presbyterians, and Independents have always, with a few exceptions, been of one mind. Search the writings of the most eminent and learned Reformers, search the works of the Puritans, search the few literary remains of the men who revived English Christianity in the eighteenth century, and, as a rule, you will always get one harmonious answer. Within the last few years, no doubt, the "noneternity of future punishment" has found several zealous advocates. But up to a comparatively modern date, I unhesitatingly assert that the supporters of Canon Farrar's views have always been an extremely small minority among orthodox Christians. That fact is, at any rate, worth remembering. As to the difficulties surrounding the old or common views of future punishment, I admit their existence, and I do not pretend to explain them. But I always expect to find many mysteries in Christianity, and I do not stumble over them. I see other difficulties in the world, which I cannot solve, and I am content to wait for their solution. What a mighty theologian has called, "The mystery of God, the great mystery in His allowing wickedness and confusion to prevail,"—the origin of evil—the permission of cruelty, oppression, poverty, and disease—the allowance of sickness and death of infants before they know good from evil—the eternal doom of the heathen who never heard the Gospel—the times of ignorance which God had purposely overlooked—the condition of China, India, and Central Africa, for the last 1800 years—all these things are to my mind great knots which I am unable to untie, and depths which I am unable to fathom. But I wait for light, and I have no doubt everything will be made plain. I rest in the thought that I am a poor ignorant mortal, and that God is a Being of infinite wisdom, and is doing everything right. "Will not the Judge of all the earth do right?" (Genesis 18:25) It is a wise statement by Butler: "Every thing that appears to be unjust and cruel in the providence of God, will be understood and clarified, if we would keep in mind that every merciful allowance will be made, and no more will be required of anyone, than what might have been expected of him from the circumstances in which he was placed, and not what might have been expected from him had he been placed in
other circumstances." ("Analogy," part 2, chap. 6, p. 425, Wilson's edition) It is a great saying of Elihu, in the Book of Job, "The Almighty is beyond our reach and exalted in power; in His justice and great righteousness, He does not oppress." (Job 37:23) It may be perfectly true that many Roman Catholic theologians, and even some Protestants, have made extravagant and offensive statements about the bodily sufferings of the lost in another world. It may be true that those who believe in eternal punishment have occasionally misunderstood or mistranslated texts, and have pressed figurative language too far. But it is hardly fair to make Christianity responsible for the mistakes of its advocates. It is an old saying that "Christian errors are unbeliever's arguments." Thomas Aquinas, Dante, Milton, Thomas Boston, and Jonathan Edwards were not inspired and infallible, and I decline to be answerable for all they may have written about the physical torments of the lost. But after every allowance, admission, and deduction, there remains, in my humble opinion, a mass of Scriptural evidence in support of the doctrine of eternal punishment, which can never be explained away, and which no revision or new translation of the English Bible will ever overthrow. It is undeniable that there are degrees of misery as well as degrees of glory in the future state, and that the eternal sufferings of some that are lost and will be far worse than that of others. But that the punishment of the wicked will ever have an end, or that length of time alone will change a heart, or that the Holy Spirit continues to work for the salvation of the dead, or that there is any purging, purifying process beyond the grave, by which the wicked, in the fires of hell, will eventually be saved and transferred to heaven, these are positions which I maintain are utterly impossible to prove by Scripture. Rather, there are texts of Scripture which teach an utterly different doctrine. "It is surprising," says Horbery, "that if hell is such a state of purification, that it should always be represented in Scripture as a place of punishment." (Vol. 2, p. 223) "Nothing" says Girdlestone, "but clear statements of Scripture could justify us in believing, or preaching to ungodly men, the doctrine of repentance after death; and not one clear statement on this subject is
to be found." ("Dies Irae," p. 269) Once we begin to invent doctrines, which we cannot prove by the Bible, or refuse the evidence of texts in Scripture because they lead us to conclusions we do not like, then we may as well throw away our Bibles. The favorite argument of some, that no religious doctrine can be true which is rejected by the "common opinion" and popular feeling of mankind—that any texts which contradict this common popular feeling must be wrongly interpreted—and that, therefore, eternal punishment cannot be true, because the inward feeling of the multitude revolts against it—this argument appears to me most dangerous and unsound. It is dangerous, because it strikes a direct blow at the authority of Scripture as the only rule of faith. What good is the Bible, if the "common opinion" of mortal man carries more weight than the declarations of God's Word? It is unsound, because it ignores the great fundamental principle of Christianity—that man is a fallen creature, with a corrupt heart and understanding, and that in spiritual things his judgment is worthless. There is a veil over our hearts, "The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him." (1 Corinthians 2:14) To say, in the face of such a text, that any doctrine, which the majority of men dislike, such as eternal punishment, must therefore be untrue, is simply absurd! The "common opinion" is more likely to be wrong than right! After all, there is great doubt as to what the "common feeling" or opinion of the majority of mankind is when it comes to the duration of future punishment. Of course we have no means of ascertaining it: and it would signify little either way. In such a matter the only point is, what does the Scripture say? But I have a strong suspicion, if the world could be polled, that we would find that the majority of mankind believed in eternal punishment! There is little dispute about the opinion of the Greeks and Romans on eternal punishment. If anything is clearly taught in the stories of their mythology it is the endless nature of the sufferings of the wicked. Butler says, "Gentile writers, both moralist and poetic, speak of the future punishment of
the wicked, both as to duration and degree, in a like manner of expression and description as the Scripture does." ("Analogy," part 1, chap. 2, p. 218) The strange and weird legends of Tantalus, Sisyphus, Ixion, Prometheus, and the Danaides, all have one common feature about them—in each case the punishment is eternal! This is a fact worth noticing. Therefore, the opponents of eternal punishment should not talk too confidently about the "common opinion of mankind." As to the doctrine of the Annihilation of the Wicked, to which many adhere, it appears to me so utterly irreconcilable with the words of our Lord Jesus Christ, who said, "those who have done evil [rise] to be condemned," and "the worm does not die, and the fire that is not quenched," and also Paul's words about "the resurrection of the wicked" (John 5:29; Mark 9:43-48; Acts 24:15). Until those words can be removed from the pages of inspired Scripture it seems to me a mere waste of time to argue about it. The favorite argument of the advocates of this doctrine, that "death, dying, perishing, destruction," and the like, are phrases which can only mean "cessation of existence," is so ridiculously weak that it is scarcely worth noticing. Every Bible reader knows that God said to Adam, concerning the forbidden fruit, "When you eat of it you will surely die." (Genesis 2:17) But every Christian knows that Adam did not "cease to exist," when he broke the commandment. He died spiritually, but he did not cease to exist! Peter also says of the flood: "By these waters the world of that time was deluged and destroyed." (2 Peter 3:6) Yet, though temporarily drowned, it certainly did not cease to be; and when the water was dried up Noah lived on the earth again. It only remains for me now to add one last word, by way of information. Those who care to investigate the meaning of the words "eternal" and "everlasting," as used in Scripture, will find the subject fully and exhaustively considered in Girdlestone's "Old Testament
Synonyms," chap. 30, p. 495; and in the same writer's "Dies Irae," chap. 10 and 11, p. 128.
÷[1] "O Saviour, what a precedent is this of Thy free and powerful grace! Where Thou wilt give, what unworthiness can bar us from Thy mercy? When Thou wilt give, what time can prejudice our vocation? Who can despair of Thy goodness, when he, that in the morning was posting to hell, is in the evening with Thee in paradise? "—BISHOP HALL. ÷[2] "He that puts off his repentance and seeking for pardon to the very last, in reliance upon this example, does but tempt God, and turn that to his own poison, which God intended for better ends."The mercies of God are never recorded in Scripture for man's presumption, and the failings of men never for imitation."— LIGHTFOOT. Sermon. 1684."Most ungrateful and foolish is the conduct of those who take encouragement from the penitent thief to put off repentance to a dying moment;—most ungrateful in perverting the grace of their Redeemer into an occasion of renewing their provocations against Him;—and most foolish to imagine that what our Lord did in so singular circumstances, is to be drawn into an ordinary precedent.'—DODDRIDGE. ÷[3] "I know not that since the creation of the world there ever was a more remarkable and striking example of faith."—CALVIN'S COMMENTARY ON THE GOSPELS."A great faith that can see the sun under so thick a cloud; that can discover a Christ, a Saviour, under such a poor, scorned, despised, crucified Jesus, and call Him Lord."A great faith that could see Christ's kingdom through His cross, and grave, and death, and when there was so little sign of a kingdom, and pray to be remembered in that kingdom."LIGHTFOOTSermon. 1684."The penitent thief was the first confessor of Christ's heavenly kingdom,—the first martyr who bore testimony to the holiness of His sufferings,—and the first
apologist for His oppressed innocence."—QUESNEL ON THE GOSPELS."Probably there are few saints in glory who ever honoured Christ more illustriously than this dying sinner."—DODDRIDGE."Is this the voice of a thief or a disciple? Give me leave, O Saviour, to borrow Thine own words, 'Verily I have not found so great faith, no not in Israel.' He saw Thee hanging miserably by him, and yet styles Thee Lord. He saw Thee dying, and yet talks of Thy kingdom. He felt himself dying, yet talks of a future remembrance. O faith, stronger than death, which can look beyond the cross at a crown;—beyond dissolution at a remembrance of life and glory! Which of Thine eleven were heard to speak so gracious a word to Thee in these Thy last pangs? "—BISHOP HALL. ÷[4] "We ought not to enter into curious and subtle arguments about the place of paradise. Let us rest satisfied with knowing that those who are engrafted by faith into the body of Christ are partakers of life, and there enjoy after death a blessed and joyful rest, until the perfect glory of the heavenly life is fully manifested by the coming of Christ."—CALVIN'S COMMENTARY ON THE GOSPELS. ÷[5] "We give Thee hearty thanks, for that it hath pleased Thee to deliver this our brother out of the miseries of this sinful world."— CHURCH OF ENGLAND BURIAL SERVICE."I have some of the best news to impart. One beloved by you has accomplished her warfare; has received an answer to her prayers, and everlasting joy rests upon her head. My dear wife, the source of my best earthly comfort for twenty years, departed on Tuesday."—VENN'S TO LETTER STILLINGFLEET, announcing the death of his wife.