betrayed, and cut off, precisely as Scripture foretold.

betrayed, and cut off, precisely as Scripture foretold.

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 every one 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 any one 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 any one 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 any one 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 Savior 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 Philip 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 endeavors 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:

I. In the first place, I will show the "importance of authenticity in religion."

II. 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 every one 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 Savior 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 honor 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.

II. 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 you 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 Savior, 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. I. 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? II. 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 other wise 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. III. 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 any one 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 is 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 know and feel 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 endeavors 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 any one 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 youDO YOU PRAY? IV. 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 assist us in our endeavors 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 every one 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? V. 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 Savior; 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 ,ore, and feel more in their religion. They not only have good works to prove the reality of their faith, but the 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? VI. 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 arrowsa-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 over-

careful Marthas, of whom so many are to be found in the church of Christ. Often the simple history of such cases is this: the became careless about private prayer. You may be vary 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-know 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? VII. 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 any one 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 every one 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 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 nowise 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 Savior 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. Act 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 looses 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 endeavor 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 119 th Psalm 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 honor 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 seem 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 peeaons 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.

Bible-Reading

"Study the Scriptures" (John 5:39).

"How do you read it?" (Luke 10:26).

Next to praying there is nothing so important in practical religion as Bible-reading. God has mercifully given us a book which is "able to make [us] wise for salvation through faith in Christ Jesus" (2 Timothy 3:15). By reading that book we may learn what to believe, what to be, and what to do; how to live with comfort, and how to die in peace. Happy is that man who possesses a Bible! Happier still is he who reads it! Happiest of all is he who not only reads it, but obeys it, and makes it the rule of his faith and practice!

Nevertheless it is a sorrowful fact that man has a sad ability to abuse God's gifts. His privileges, and power, and abilities, are all ingeniously perverted to other ends than those for which they were bestowed. His speech, his imagination, his intellect, his strength, his time, his influence, his money—instead of being used as instruments for glorifying his Maker—are generally wasted, or employed for his own selfish ends. And just as man naturally makes a bad use of his other mercies from God, so he does of the written Word. One sweeping charge may be brought against the whole of Christendom, and that charge is neglect and abuse of the Bible.

To prove this charge we have no need to look elsewhere: the proof lies at our own doors. I have no doubt that there are more Bibles in our country at this moment than there ever were since the world began. There is more Bible buying—and Bible selling—more Bible printing and Bible distributing—than ever was since we were a nation. We see Bibles in every bookstore, Bibles of every size, price, and style—large Bibles, and small Bibles—Bibles for the rich, and Bibles for the poor. There are Bibles in almost every house in the land. But all this time I fear we are in danger of forgetting, that to "have" the Bible is one thing and to "read" it quite another.

This neglected Book is the subject about which I address the readers of this paper today. Surely it is no small thing what you are doing with the Bible. Surely, when the plague is spreading in other lands, you should search and see whether the plague-spot is on you. Give me your attention while I supply you with a few plain reasons why every one who cares for his soul ought to value the Bible highly, to study it regularly, and to make himself thoroughly acquainted with its contents.

I. In the first place, "there is no book in existence written in such a manner as the Bible."

The Bible is "God-breathed" (2 Timothy 3:16). In this respect it is utterly unlike all other writings. God taught the writers of it what to say. God put into their minds thoughts and ideas. God guided their pens in writing down those thoughts and ideas. When you read it, you are not reading the self-taught compositions of poor imperfect men like yourself, but the words of the eternal God. When you hear it, you are not listening to the erring opinions of short-lived mortals, but to the unchanging mind of the King of kings. The men who were employed to write the Bible did not speak themselves. They "spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:21). All other books in the world, however good and useful in their way, are more or less defective. The more you look at them the more

you see their defects and blemishes. The Bible alone is absolutely perfect. From beginning to end it is "the Word of God."

I will not waste time by attempting any long and labored proof of this. I say boldly, that the Book itself is the best witness of its own inspiration. It is the greatest standing miracle in the world. He that dares to say the Bible is not inspired must give an explanation why he believes this, if he can. Let him explain the peculiar nature and character of the Book in a way that will satisfy any man of common sense. The burden of proof seems to my mind to lie on him.

It proves nothing against inspiration, as some have asserted, that the writers of the Bible have each different style. Isaiah does not write like Jeremiah, and Paul does not write like John. This is perfectly true, and yet the works of these men are not a bit less equally inspired. The waters of the sea have many different shades. In one place they look blue, and in another green. And yet the difference is due to the depth or shallowness of the part we see, or to the nature of the bottom. The water in every case is the same salt sea. The breath of a man may produce different sounds according to the character of the instrument on which he plays. The flute, the bagpipe, and the trumpet, have each their peculiar note. And yet the breath that calls forth the notes is in each case one and the same. The light of the planets we see in heaven is extremely various. Mars, and Saturn, and Jupiter, each have a individual color. And yet we know that the light of the sun, which each planet reflects, is in each case one and the same. Just in the same way the books of the Old and New Testaments are all inspired truth, and yet the aspect of that truth varies according to the mind through which the Holy Spirit makes it flow. The handwriting and style of the writers differ enough to prove that each had a distinct individual being; but the Divine Guide who dictates and directs the whole is always one. All are inspired. Every chapter, and verse, and word, is from God.

Oh, that men who are troubled with doubts, and thoughts about inspiration, would calmly examine the Bible for themselves! Oh, that

they would take the advice which was the first step to Augustine's conversion, "Pick it up and read it! Pick it up and read it!" How many difficulties and objections would vanish away at once like mist before the rising sun! How many would soon confess, "The finger of God is here! God is in this Book, and I did not know it."

This is the Book about which I address the readers of this paper. Surely it is no light matter "what you are doing with this Book." It is no light thing that God should have caused this Book to be "written to teach us," and that you should have before you "the very words of God" (Romans 3:2; 15:4). I charge you, I summon you to give an honest answer to my questions. What are you doing with the Bible? Do you read it at all? How do you read it?

II. In the second place, "there is no knowledge absolutely needful to a man's salvation, except a knowledge of the things which are to be found in the Bible."

We live in days when the words of Daniel are fulfilled before our eyes: "Many will go here and there to increase knowledge" (Daniel 12:4). Schools are multiplying every where you look. New colleges are set up. Old Universities are reformed and improved. New books are continually coming out. More is being taught—more is being learned —more is being read than there ever was since the world began. It is all good. I rejoice at it. An ignorant population is a perilous and expensive burden to any nation. It is a ready prey to the first who may arise to entice it to do evil. But this I say—we must never forget that all education a man's head can receive will not save his soul from hell, unless he knows the truths of the Bible.

A man "may have immense learning and yet never be saved." He may be master of half the languages spoken around the globe. He may be acquainted with the highest and deepest things in heaven and earth. He may have read books till he is like a walking encyclopedia. He may be familiar with the stars of heaven—the birds of the air—the beasts of the earth, and the fishes of the sea. He may be able, like

Solomon, to "describe plant life, from the cedar of Lebanon to the hyssop that grows out of walls, and also teach about animals and birds, reptiles and fish" (1 Kings 4:33). He may be able to lecture on all the secrets of fire, air, earth, and water. And yet, if he dies ignorant of Bible truths, he dies a destitute man! Chemistry never silenced a guilty conscience. Mathematics never healed a broken heart. All the sciences in the world never soothed a dying man. No earthly philosophy ever supplied hope in death. No natural theology ever gave peace in the prospect of meeting a holy God. All these things are of the earth and can never raise a man above the earth's level. They may enable a man to strut and fret his little time here on earth with a more dignified manner of walking than his fellowmortals, but they can never give him wings, and enable him to soar towards heaven. He that has the largest share of them, will find in time that without Bible knowledge he has no lasting possession. Death will make an end of all his attainments, and after death they will do him no good at all.

A man "may be a very ignorant man, and yet be saved." He may be unable to read a word, or write a letter. He may know nothing of geography beyond the bounds of his own city or county, and be utterly unable to say which is nearest to England, Paris or New York. He may know nothing of arithmetic, and not see any difference between a million and a thousand. He may know nothing of history, not even of his own land, and be quite ignorant whether his country is headed up by a Tribal Chief or by Queen Elizabeth. He may know nothing of science and its discoveries—and whether Julius Caesar won his victories with gunpowder, or the apostles had a printing press, or the sun orbits around the earth—may be matters about which he has not an idea. And yet, if that very man has heard Bible truth with his ears and believed it with his heart, he knows enough to save his soul. He will be found in the end with Lazarus in heaven, while his scientific fellow-creature, who has died unconverted, is lost forever.

There is much talk in these days about science and "useful knowledge." But a knowledge of the Bible is the one knowledge that is needful and eternally useful. A man may get to heaven without money, learning, health, or friends, but without Bible knowledge he will never get there at all. A man may have the mightiest of minds, and a memory stored with all that strong mind can grasp—and yet, if he does not know the things of the Bible, his soul is damned forever. Woe! woe! woe to the man who dies in ignorance of the Bible!

This is the Book about which I am addressing the readers of these pages today. It is no light matter "what you do with such a book." It concerns the life of your soul. I summon you, I charge you to give an honest answer to my question. What are you doing with the Bible? Do you read it? How do you read it?

III. In the third place, "no book in existence contains such important matter as the Bible."

Time would fail me if I were to enter fully into all the great things which are to be found in the Bible, and only in the Bible. It is not by any sketch or outline that the treasures of the Bible can be displayed. It would be easy to fill a volume with a list of the exceptional truths it reveals, and yet the half of its riches would be left untold.

How glorious and soul-satisfying is the description it gives us of God's plan of salvation, and the way by which our sins can be forgiven! The coming into the world of Jesus Christ, the God-man, to save sinners—the redemption He has accomplished for man by His suffering, in our place, the just for the unjust—the complete payment He has made for our sins by His own blood—the justification of every sinner who simply believes on Jesus—the readiness of Father, Son, and Holy Spirit, to receive, pardon, and save to the uttermost—how unspeakably grand and comforting are all these truths! We would know nothing of them without the Bible.

How comforting is the account it gives us of the great Mediator of the New Testament—the man Christ Jesus! Four times over His picture is graciously drawn before our eyes. Four separate witnesses tell us of His miracles and His ministry—His sayings and His actions—His life and His death—His power and His love—His kindness and His patience—His ways, His words, His works, His thoughts, His heart. Blessed be God, there is one thing in the Bible which the most prejudiced reader can hardly fail to understand, and that is the character of Jesus Christ!

How encouraging are the examples the Bible gives us of good people! It tells us of many who were of like passions with ourselves—men and women who had cares, crosses, families, temptations, afflictions, diseases, like ourselves—and yet "through faith and patience inherited what has been promised," and got safely home (Hebrews 6:12). It keeps back nothing in the history of these people. Their mistakes, their weaknesses, their conflicts, their experience, their prayers, their praises, their useful lives, their happy deaths—all are fully recorded. And it tells us the God and Savior of these men and women is still the same today as yesterday, and still waits to be gracious.

How instructive are the examples the Bible gives us of bad people! It tells us of men and women who had light and knowledge and opportunities like ourselves, and yet hardened their hearts, loved the world, clung to their sins, would have their own way, despised reproof, and ruined their own souls forever. And it warns us that the God who punished Pharaoh, and Saul, and Ahab, and Jezebel, and Judas, is a God who never changes, and that there is a real hell.

How precious are the promises which the Bible contains for the use of those who love God! There is hardly any possible emergency or condition for which it does not have a word of hope and encouragement. And it tells men that God loves to be put in remembrance of these promises, and that if He has said He will do something, His promise will certainly be fulfilled.

How blessed are the hopes which the Bible holds out to the believer in Christ Jesus! Peace in the hour of death—rest and happiness on the other side of the grave—a glorious body in the morning of the resurrection—a full and triumphant acquittal in the day of judgment —an everlasting reward in the kingdom of Christ—a joyful meeting with the Lord's people in the day of gathering together—these, these are the future prospects of every true Christian. They are all written in the book—in the book which is all true.

How striking is the light which the Bible throws on the character of man! It teaches us what men may be expected to be and do in every position and occupation of life. It gives us the deepest insight into the secret springs and motives of human actions, and the ordinary course of events under the control of human agents. It is the true "judge of the thoughts and attitudes of the heart" (Hebrews 4:12). How deep is the wisdom contained in the books of Proverbs and Ecclesiastics! I can correctly understand an old Christian saying, "Give me a candle and a Bible and shut me up in a dark dungeon, and I will tell you everything that the whole world is doing."

All these are things which men could find nowhere except in the Bible. We probably do not have the least idea how little we would know about these things if we did not have the Bible. We hardly know the value of the air we breathe, and the sun which shines on us, because we have never known what it is to be without them. We do not value the truths on which I have been just now dwelling, because we do not realize the darkness of men to whom these truths have not been revealed. Surely no tongue can fully tell the value of the treasures this one volume contains. Well might old John Newton say that some books were copper books in his estimation, some were silver, and a few were gold but the Bible alone was like a book all made up of bank-notes.

This is the Book about which I address the reader of this paper this day. Surely it is no light matter what you are doing with the Bible. It is no light matter in what way you are using this treasure. I charge

you, I summon you to give an honest answer to my question—What are you doing with the

Bible? Do you read it? How do you read it?

IV. In the fourth place, "no book in existence has produced such wonderful effects on mankind at large as the Bible."

(a) This is the Book whose doctrines turned the world upside down in the days of the Apostles.

Many centuries have now passed away since God sent forth a few Jews from a remote corner of the earth to do a work which according to man's judgment, must have seemed impossible. He sent them out at a time when the whole world was full of superstition, cruelty, lust, and sin. He sent them out to proclaim that the established religions of the earth were false and useless, and must be forsaken. He sent them out to persuade men to give up old habits and customs, and to live different lives. He sent them out to do battle with the most perverted idolatry, with the vilest and most disgusting immorality, with a bigoted priesthood, with sneering philosophers, with an ignorant population, with bloody-minded emperors, with the whole influence of Rome. Never was there an enterprise for all appearances more unrealistic and less likely to succeed!

And how did He arm them for this battle? He gave them no worldly weapons. He gave them no worldly power to compel agreement, and no worldly riches to bribe belief. He simply put the Holy Spirit into their hearts, and the Scriptures into their hands. He simply commanded them to expound and explain, to require compliance and to publish the doctrines of the Bible. The preacher of Christianity in the first century was not a man with a sword and an army to frighten people, or a man with a license to be sensual, to allure people, like the priests of the shameful idols of the Hindus. No, he was nothing more than one holy man with one holy book.

And how did these men of one book prosper? In a few generations they entirely changed the face of society by the doctrines of the Bible. They emptied the temples of the heathen gods. They starved out idolatry and left it high and dry like a stranded ship. They brought into the world a higher condition of morality between man and man. They raised the character and position of woman. They altered the standard of purity and decency. They put an end to man's cruel and bloody customs, such as the gladiatorial fights—there was no stopping the change. Persecution and opposition were useless. One victory after another was won. One bad thing after another melted away. Whether men liked it or not, they were slowly affected by the movement of the new religion and drawn within the whirlpool of its power.

The earth shook, and their rotten shelters fell to the ground. The flood rose, and they found themselves obliged to rise with it. The tree of Christianity swelled and grew, and the chains they had thrown around it to arrest its growth, snapped like string. And all this was done by the doctrines of the Bible! Talk about great victories! What are the victories of Alexander, and Caesar, and Napoleon, compared with those I have just mentioned? For magnitude, for completeness, for results, for permanence, there are no victories like the victories of the Bible.

(b) This is the Book which turned Europe upside down in the days of the glorious Protestant Reformation.

No man can read the history of Christendom as it was five hundred years ago, and not see that darkness covered the whole professing Church of Christ, even a darkness that could be felt. So great was the change which had come over Christianity, that if an apostle had risen from the dead he would not have recognized it, and would have thought that heathenism had revived again. The doctrines of the Gospel lay buried under a dense mass of human traditions. Penances, and pilgrimages, and indulgences, relic-worship, and image-worship, and saint-worship, and worship of the Virgin Mary,

formed the sum and substance of most people's religion. The Church was made an idol. The priests and ministers of the Church usurped the place of Christ. And by what means was all this miserable darkness cleared away? By simply bringing forth once more the Bible.

It was not merely the preaching of Luther and his friends, which established Protestantism in Germany. The great weapon which overthrew the Roman Catholic Church's power in that country, was Luther's translation of the Bible into the German tongue. It was not merely the writings of English Reformers which threw down Roman Catholicism in England. The seeds of the work carried forward were first sown by Wycliffe's translation of the Bible many years before. It was not merely the quarrel of Henry VIII and the Pope of Rome, which loosened the Pope's hold on English minds. It was the royal permission to have the Bible translated and set up in churches, so that every one who wanted might read it. Yes! it was the reading, and circulation of the Scripture which mainly established the cause of Protestantism in England, in Germany, and Switzerland. Without it the people would probably have returned to their former bondage when the first reformers died. But by the reading of the Bible the public mind became gradually leavened with the principles of true religion. Men's eyes became thoroughly open. Their spiritual understandings became thoroughly enlarged. The abominations of Roman Catholicism became distinctly visible. The excellence of the pure Gospel became a rooted idea in their hearts. It was then in vain for Popes to thunder forth excommunications. It was useless for Kings and Queens to attempt to stop the course of Protestantism by fire and sword. It was all too late. The people knew too much. They had seen the light. They had heard the joyful sound. They had tasted the truth. The sun had risen on their minds. The scales had fallen from their eyes. The Bible had done its appointed work within them, and that work was not to be overthrown. The people would not return to Egypt. The clock could not be pushed back again. A mental and moral revolution had been effected, and mainly effected by God's Word. Those are the true revolutions which the Bible effects. What

are all the revolutions which France and England have gone through, compared to these? No revolutions are so bloodless, none so satisfactory, none so rich in lasting results, as the revolutions accomplished by the Bible!

This is the book upon which the well-being of nations has always hinged, and with which the best interests of everyone in Christendom at this moment are inseparably tied. By the same proportion that the Bible is honored or not, light or darkness, morality or immorality, true religion or superstition, liberty or tyranny, good laws or bad, will be found in a nation. Come with me and open the pages of history, and you will read the proofs in times past.

Read it in the history of Israel under the Kings. How great was the wickedness that then prevailed! But who can wonder? The law of the Lord had been completely lost sight of, and was found in the days of Josiah thrown aside in a corner of the temple. (2 Kings 22:8). Read it in the history of the Jews in our Lord Jesus Christ's time. How awful the picture of Scribes and Pharisees, and their religion! But who can wonder? The Scripture was "nullified for the sake of man's tradition" (Matthew 15:6). Read it in the history of the Church of Christ in the middle ages. What can be worse than the accounts we have of its ignorance and superstition? But who can wonder? The times were very dark, when men did not have the light of the Bible.

This is the Book to which the civilized world is indebted for many of its best and most praiseworthy institutions. Few probably are aware how many good things that men have adopted for the public benefit, of which the origin may be clearly traced to the Bible. It has left lasting marks wherever it has been received. From the Bible are drawn many of the best laws by which society is kept in order. From the Bible has been obtained the standard of morality about truth, honesty, and the relations of man and wife, which prevails among Christian nations, and which—however feebly respected in many cases—makes so great a difference between Christians and heathen. To the Bible we are indebted for that most merciful provision for the

poor working man, the Lord's Day of rest—Sunday. To the influence of the Bible we owe nearly every humane and charitable institution in existence. The sick, the poor, the aged, the orphan, the insane, the retarded, the blind, were seldom or never thought of before the Bible influenced the world. You may search in vain for any record of institutions for their aid in the histories of Athens or of Rome. Yes! there are many who sneer at the Bible, and say the world would get on well enough without it, who don't think how great are their own obligations to the Bible. Little does the unbeliever think, as he lies sick in some of our great hospitals, that he owes all his present comforts to the very book he despises. Had it not been for the Bible, he might have died in misery, uncared for, unnoticed and alone. Truly the world we live in is unconscious of its debts. The day of judgment, I believe, will reveal the full amount of benefit conferred upon mankind by the Bible.

This wonderful book is the subject about which I address the reader of this paper this day. Surely it is no light matter what you are doing with the Bible. The swords of conquering Generals—the ship in which Nelson led the fleets of England to victory—the hydraulic press which raised the tubular bridge at the Menai; each and every of these are objects of interest as instruments of great power. The Book I speak of this day is an instrument a thousand-fold mightier still. Surely it is no light matter whether you are paying it the attention it deserves. I charge you, I summon you to give me an honest answer this day—What are you doing with the Bible? Do you read it? How do you read it?

V. In the fifth place, "no book in existence can do so much for every one who reads it with an open heart, as the Bible."

The Bible does not profess to teach the wisdom of this world. It was not written to explain geology or astronomy. It will neither instruct you in mathematics, nor in natural philosophy. It will not make you a doctor, or a lawyer, or an engineer.

But there is another world to be thought of besides that world in which man now lives. There are other ends for which man was created, besides making money and working. There are other interests which he is meant to attend to, besides those of his body, and those interests are the interests of his soul. It is the interests of the immortal soul which the Bible is especially able to promote. If you want to know law, you may study Blackstone or Sugden. If you would know astronomy or geology, you may study Herschel and Lyell. But if you would know how to have your soul saved, you must study the written Word of God.

The Bible is "able to make you wise for salvation through faith in Christ Jesus" (2 Timothy 3:15). It can show you the way which leads to heaven. It can teach you everything you need to know, point out everything you need to believe, and explain everything you need to do. It can show you what you are—a sinner. It can show you what God is—perfectly holy. It can show you the great giver of pardon, peace, and grace—Jesus Christ. I have read of an Englishman who visited Scotland in the days of Blair, Rutherford, and Dickson, three famous preachers, and heard all three in succession. He said that the first showed him the majesty of God—the second showed him the beauty of Christ—and the third showed him everything in his heart. It is the glory and beauty of the Bible that it is always teaching these three things more or less, from the first chapter of it to the last.

The Bible applied to the heart by the Holy Spirit, "is the grand instrument by which souls are first converted to God." That mighty change is generally begun by some text or doctrine of the Word, brought home to a man's conscience. In this way the Bible has worked moral miracles by the thousands. It has made drunkards become sober—immoral people become pure—thieves become honest and violent-tempered people become meek. It has wholly altered the course of men's lives. It has caused their old things to pass away, and made all their ways new. It has taught worldly people to seek first the kingdom of God. It has taught lovers of pleasure to become lovers of God. It has taught the stream of men's affections to

run upwards instead of running downwards. It has made men think of heaven, instead of always thinking of earth, and live by faith, instead of living by sight. It has done all this in every part of the world. It is still all being accomplished. What are the Roman Catholic miracles which weak men believe, compared to all this, even if they were true? Those are the truly great miracles which are constantly being worked by the Word.

The Bible applied to the heart by the Holy Spirit, is "the chief means by which men are built up and strengthened in the faith," after their conversion. It is able to make them pure, to sanctify them, to train them in righteousness, and to thoroughly equip them for every good work. (Psalm 119:9; John 17:17; 2 Timothy 3:16-17). The Spirit ordinarily does these things by the written Word; sometimes by the Word read, and sometimes by the Word preached, but seldom, if ever, without the Word. The Bible can show a believer how to walk in this world so as to please God. It can teach him how to glorify Christ in all the relationships of life, and can make him a good leader, employee, subordinate, husband, father, or son. It can enable him to bear misfortunes and loss without murmuring, and say, "It is well." It can enable him to look down into the grave, and say, "I will fear no evil" (Psalm 23:4). It can enable him to think about judgment and eternity, and not feel afraid. It can enable him to bear persecution without flinching and to give up liberty and life rather than deny Christ's truth.

Is he weary in soul? It can awaken him.

Is he mourning? It can comfort him.

Is he erring? It can restore him.

Is he weak? It can make him strong.

Is he in the company of the unbeliever? It can keep him from evil.

Is he alone? It can talk with him. (Psalm 6:22).

All this the Bible can do for all believers—for the least as well as the greatest—for the richest as well as the poorest. It has done it for thousands already, and is doing it for thousands every day.

The man who has the Bible, and the Holy Spirit in his heart, has everything which is absolutely necessary to make him spiritually wise. He needs no priest to break the bread of life for him. He needs no ancient traditions, no writings of the Fathers, no voice of the Church, to guide him into all truth. He has the well of truth open before him, and what more can he want? Yes! though he be shut up alone in a prison, or cast on a desert island—though he never sees a church, or minister again—if he only has the Bible, he has got the infallible guide, and needs no other. If he only has the will to read that Bible properly, it will certainly teach him the road that leads to heaven. It is here alone that infallibility resides. It is not in the Church. It is not in the Councils. It is not in ministers. It is only in the written Word.

(a) I know well that many say they have found no saving power in the Bible.

They tell us they have tried to read it, and have learned nothing from it. They can see in it nothing but burdensome and abstract things. They ask us what we mean by talking of its power.

I answer, that the Bible no doubt contains some difficult things, or else it would not be the book of God. It contains things hard to comprehend, but only hard because we do not have the understanding of mind to comprehend them. It contains things above our reasoning powers, but nothing that might not be explained if the eyes of our understanding were not feeble and dim. But is not an acknowledgment of our own ignorance the very cornerstone and foundation of all knowledge? Must not many things be taken for granted in the beginning of every science, before we can proceed one step towards acquaintance with it? Do we not require our children to learn many things of which they cannot see the meaning at first? And

ought we not then to expect to find "deep things" when we begin studying the Word of God, and yet to believe that if we persevere in reading it the meaning of many of them will one day be made clear? No doubt we ought so to expect, and so to believe. We must read with humility. We must take much on trust. We must believe that what we don't know now, we will know later, some part in this world, and all in the world to come.

But I ask that man who has given up reading the Bible because it contains hard things, whether he did not find many things in it easy and plain? I put it to his conscience whether he did not see great landmarks and principles in it all the way through? I ask him whether the things needful to salvation did not stand out boldly before his eyes, like lighthouses. What should we think of the captain of a steamer who came, at night, into the entrance of the Channel, and claimed that he did not know every parish, and village, and creek, along the British coast? Should we not think him a lazy coward, when the lights on the Lizard, and Eddystone, and the Start, and Portland, and St. Catherine's, and Beachy Head, and Dungeness, and the Forelands, were shining forth like so many lamps, to guide him up to the river? Should we not say, Why did you not steer by the great leading lights? And what should we to say to the man who gives up reading the Bible because it contains hard things, when his own state, and the path to heaven, and the way to serve God, are all written down clearly and unmistakably, as with a sunbeam? Surely we ought to tell that man that his objections are no better than lazy excuses, and do not deserve to be heard.

(b) I know well that many raise the objection, that thousands read the Bible and are not a bit the better for their reading.

And they ask us, when this is the case, what becomes of the Bible's boasted power?

I answer, that the reason why so many read the Bible without any benefit is plain and simple—they do not read it in the right way. There is generally a right way and a wrong way of doing everything in the world; and just as it is with other things, so it is in the matter of reading the Bible. The Bible is not so entirely different from all other books as to make it of no importance in what spirit and manner you read it. It does not do any good, as a matter of course, by merely running our eyes over the print, any more than Baptism and the Lord's Supper do any good by the mere virtue of our receiving them. It does not ordinarily do any good, unless it is read with humility and earnest prayer. The best engine that was ever built is useless if a man does not know how to operate it. The best sundial that was ever constructed will not tell its owner the time of day if he is so ignorant as to put it in the shade. Just as it is with that engine, and that sundial, so it is with the Bible. When men read it without benefit, "the fault is not in the Book, but in themselves."

I tell the man who doubts the power of the Bible, because many read it, and are no better for the reading, that the abuse of a thing is no argument against the use of it. I tell him boldly, that never did man or woman read that book in a childlike persevering spirit—like the Ethiopian eunuch, and the Bereans (Acts 8:28; 17:11), and miss the way to heaven. Yes, many will be exposed to shame in the day of judgment; but there will not rise up one soul who will be able to say, that he went thirsting to the Bible, and found in it no living water— he searched for truth in the Scriptures, and searching did not find it. The words which are spoken of Wisdom in the Proverbs are strictly true of the Bible: "If you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God" (Proverbs 2:3-5).

This wonderful Book is the subject about which I address the readers of this paper this day. Surely it is no light matter "what you are doing with the Bible." What should you think of the man who in time of cholera despised a sure prescription for preserving the health of his

body? What must be thought of you if you despise the only sure prescription for the everlasting health of your soul? I charge you, I entreat you, to give an honest answer to my question. What do you do with the Bible? Do you read it? How do you read it?

VI. In the sixth place, "the Bible is the only standard by which all questions of doctrine or of duty can be tested."

The Lord God knows the weakness and infirmities of our poor fallen understandings. He knows that, even after conversion, our perceptions of right and wrong are extremely vague. He knows how artfully Satan can overlay error with an appearance of truth, and can dress up wrong with plausible arguments, till it looks like right. Knowing all this, He has mercifully provided us with an unerring standard of truth and error, right and wrong, and has taken care to make that standard a written book—the Scripture.

No one can look around the world, and not see the wisdom of such a provision. No one can live long, and not find out that he is constantly in need of a counselor and adviser—of a rule of faith and practice, on which he can depend. Unless he lives like a beast, without a soul and conscience, he will find himself constantly assailed by difficult and puzzling questions. He will be often asking himself, What must I believe? and what must I do?

(a) The world is full of difficulties about points of doctrine. The house of error lies close alongside the house of truth. The door of one is so like the door of the other that there is continual risk of mistakes.

Does a man read or travel much? He will soon find the most opposite opinions prevailing among those who are called Christians. He will discover that different persons give the most different answers to the important question, What must I do to be saved? The Roman Catholic, the Protestant, and the Mormon each will assert that he alone has the truth. Each will tell him that safety is only to be found

in his party. Each says, "Come with us." All this is puzzling. What will a man do?

Does he settle down quietly in some church here at home? He will soon find that even in our own land the most conflicting views are held. He will soon discover that there are serious differences among Christians as to the comparative importance of the various parts and articles of the faith. One man thinks of nothing but Church government—another of nothing but sacraments, services, and forms —a third of nothing but preaching the Gospel. Does he apply to ministers for a solution? He will perhaps find one minister teaching one doctrine, and another another. All this is puzzling. What will a man do?

There is only one answer to this question. A man must make the Bible alone his rule. He must receive nothing and believe nothing which is not according to the Word. He must try all religious teaching by one simple test—Does it square with the Bible? What does the Scripture say?

I pray to God that the eyes of the Christians of this country were more open on this subject. I pray to God that they would learn to weigh sermons, books, opinions, and ministers, in the scales of the Bible, and to value all according to their conformity to the Word. I pray to God that they would see that it matters little who says a thing. The question is—Is the thing said Scriptural? If it is, it ought to be received and believed. If it is not, it ought to be refused and cast aside. I fear the consequences of that submissive acceptance of everything which "the preacher" says, which is so common among many Christians. I fear lest they be led where they know not where, like the blinded Syrians, and awake some day to find themselves in the power of Rome. (2 Kings 6:20). Oh, that men would only remember for what purpose the Bible was given to them!

I tell Christians that it is nonsense to say, as some do, that it is arrogant to judge a minister's teaching by the Word. When one

doctrine is proclaimed in one church, and another in another, people must read and judge for themselves. Both doctrines cannot be right, and both ought to be tried by the Word. I charge them, above all things, never to suppose that any true minister of the Gospel will dislike his people measuring all he teaches by the Bible. On the contrary, the more they read the Bible, and prove all he says by the Bible, the better he will be pleased. A false minister may say, "You have no right to use your private judgment: leave the Bible to us who are ordained." A true minister will say "Search the Scriptures, and if I do not teach you what is Scriptural, do not believe me." A false minister may cry, "Listen to the Church," and "Listen to me." A true minister will say, "Listen to the Word of God."

(b) But the world is not only full of difficulties about points of doctrine, it is equally full of difficulties about points of "practice."

Every processing Christian, who wishes to act conscientiously, must know that it is so. The most puzzling questions are continually arising. He is tried on every side by doubts as to the line of duty, and can often hardly see what is the right thing to do.

He is tried by questions connected with the management of his "worldly calling," if he is in business or in trade. He sometimes sees things going on that are of a very doubtful character—things that can hardly be called fair, straightforward, truthful, and things that you would not want done to you. But then everybody in business does these things. They have always been done in the most respectable houses. There would be no carrying on of a profitable business if they were not done. They are not things distinctly named and prohibited by God. All this is very puzzling. What is a man to do?

He is tried by questions about worldly amusements. Horse Races, and balls, and operas, and theaters, and card parties, are all very doubtful methods of spending time. But then he sees numbers of great people taking part in them. Are all these people wrong? Can

there really be such mighty harm in these things? All this is very puzzling. What is a man to do?

He is tried by questions about the education of his children. He wishes to train them up morally and religiously, and to remember their souls. But he is told by many sensible people, that young persons will be young—that it is not right to check and restrain them too much, and that he ought to attend shows, and children's parties, and give children's balls himself. He is informed that this noble person, or that lady of rank, always does so, and yet they are considered religious people. Surely it cannot be wrong. All this is very puzzling. What is he to do?

There is only one answer to all these questions. A man must make the Bible his rule of conduct. He must make its leading principles the compass by which he steers his course through life. By the letter or spirit of the Bible he must test every difficult point and question. "To the law and to the testimony! What does the Scripture say?" He ought to care nothing for what other people may think right. He ought not to set his watch by the clock of his neighbor, but by the watch of the Word.

I charge my readers solemnly to act on the maxim I have just laid down, and to adhere to it rigidly all the days of their lives. You will never repent of it. Make it a leading principle never to act contrary to the Word. Do not care for the charge of being overly strict, and a person of needless precision. Remember you serve a strict and holy God. Do not listen to the common objection that the rule you have laid down is impossible, and cannot be observed in such a world as this. Let those who make such an objection speak out plainly, and tell us for what purpose the Bible was given to man. Let them remember that by the Bible we will all be judged at the last day, and let them learn to judge themselves by it here, lest they be judged and condemned by it on Judgment Day.

This mighty rule of faith and practice is the book about which I am addressing the readers of this paper this day. Surely it is no light matter "what you are doing with the Bible." Surely when danger is near on the right hand and on the left, you should consider what you are doing with the safeguard which God has provided. I charge you, I beg you, to give an honest answer to my question. What are you doing with the Bible? Do you read it? How do you read it?

VII. In the seventh place, "the Bible is the book which all true servants of God have always lived by and loved."

Every living thing which God creates requires food. The life that God imparts needs sustaining and nourishing. It is true with animal and vegetable life—with birds, beasts, fishes, reptiles, insects, and plants. It is equally true with spiritual life. When the Holy Spirit raises a man from the death of sin and makes him a new creature in Christ Jesus, the new principle in that man's heart requires food, and the only food which will sustain it is the Word of God.

There never was a man or woman truly converted, from one end of the world to the other, who did not love the revealed will of God. Just as a child born into the world naturally desires the milk provided for its nourishment, so does a soul "born again" desire the sincere milk of the Word. This is a common mark of all the children of God—they "delight in the law of the LORD" (Psalm 1:2).

Show me a person who despises Bible reading, or thinks little of Bible preaching, and I hold it to be a certain fact that he is not yet "born again." He may be zealous about forms and ceremonies. He may be diligent in attending church and the taking of the Lord's Supper. But if these things are more precious to him than the Bible, I cannot believe that he is a converted man. Tell me what the Bible is to a man and I will generally tell you what he is. This is the pulse to try—this is the barometer to look at—if we would know the state of the heart. I have no notion of the Spirit dwelling in a man and not giving clear evidence of His presence. And I believe it to be clear

evidence of the Spirit's presence when the Word is really precious to a man's soul.

Love of the Word is one of the characteristics we see in Job. Little as we know of this Patriarch and his age this, at least, stands out clearly. He says, "I have treasured the words of His mouth more than my daily bread" (Job 23:12).

Love of the Word is a shining feature in the character of David. Note how it appears all through that wonderful part of Scripture, the 119th Psalm. He might well have said, "Oh, how I love your law!" (Psalm 119:97).

Love of the Word is a striking point in the character of Paul. What were he and his companions but men mighty in the Scriptures? What were his sermons but expositions and applications of the Word?

Love of the Word appears preeminently in our Lord and Savior Jesus Christ. He read it publicly. He quoted it continually. He expounded it frequently. He advised the Jews to "search" it. He used it as His weapon to resist the devil. He said repeatedly, "The Scripture must be fulfilled." Almost the last thing He did was to "open their minds [Disciples] so they could understand the Scriptures" (Luke 24:45). I am afraid that man cannot be a true servant of Christ, who has not something of his Master's mind and feeling towards the Bible.

Love of the Word has been a prominent feature in the history of all the saints, of whom we know anything, since the days of the Apostles. This is the lamp which Athanasius and Chrysostom and Augustine followed. This is the compass which kept the Vallenses and Albigenses from making shipwreck of the faith. This is the well which was reopened by Wycliffe and Luther, after it had been long stopped up. This is the sword with which Latimer, and Jewell, and Knox won their victories. This is the manna which fed Baxter and Owen, and the noble host of the Puritans, and made them strong in battle. This is the armory from which Whitefield and Wesley drew

their powerful weapons. This is the mine from which Bickersteth and M'Cheyne brought forth rich gold.

Differing as these holy men did in some matters, on one point they were all agreed—they all delighted in the Word.

Love of the Word is one of the first things that appears in the converted heathen, at the various Missionary stations throughout the world. In hot climates and in cold—among savage people and among civilized—in New Zealand, in the South Sea Islands, in Africa, in Hindostan—it is always the same. They enjoy hearing it read. They long to be able to read it themselves. They wonder why Christians did not send it to them before. How striking is the picture which Moffat draws of Africaner, the fierce South African chieftain, when first brought under the power of the Gospel! "Often have I seen him," he says, under the shadow of a great rock nearly the whole day, eagerly perusing the pages of the Bible." How touching is the expression of a poor converted Black, speaking of the Bible! He said, "It is never old and never cold." How affecting was the language of another old Black man, when some would have discourage him from learning to read, because of his old age. "No!" he said, "I will never give it up till I die. It is worth all the labor to be able to read that one verse, "God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (John 3:16).

Love of the Bible is one of the grand points of agreement among all converted men and women in our own land. People from many Evangelical denominations all unite in honoring the Bible, as soon as they are real Christians. This is the manna which all the tribes of our new Israel feed upon, and find satisfying food. This is the fountain around which all the various portions of Christ's flock meet together, and from which no sheep goes away thirsty.

Oh, that believers in this country would learn to cleave more closely to the written Word! Oh, that they would see that the more the Bible,

and the Bible only, is the substance of men's religion, the more they agree! It is probable there never was an uninspired book more universally admired than

Bunyan's "Pilgrim's Progress." It is a book which all denominations of Christians delight to honor. It has won praise from all parties. Now what a striking fact it is, that the author was preeminently a man of one book! He had read hardly anything but the Bible.

It is a blessed thought that there will be "many people" in heaven in the end. Few as the Lord's people undoubtedly are at any one given time or place, yet all gathered together in the end, they will be "a great multitude that no one could count" (Revelation 7:9; 19:1). They will be of one heart and mind. They will have passed through the same experience. They will all have repented, believed, lived holy, prayerful, and humble lives. They will all have washed their robes and made them white in the blood of the Lamb. But one thing besides all this they will have in common: they will all love the texts and doctrines of the Bible. The Bible will have been their food and delight in the days of their pilgrimage on earth. And the Bible will be a common subject of joyful meditation and retrospect, when they are gathered together in heaven.

This Book, which all true Christians live upon and love, is the subject about which I am addressing the readers of this paper this day. Surely it is no light matter what you are doing with the Bible. Surely it is matter for serious inquiry, whether you know anything of this love of the Word, and have this mark of following "in the tracks of the sheep" (Song of Solomon 1:8). I charge you, I entreat you to give me an honest answer. What are you doing with the Bible? Do you read it? How do you read it?

VIII. In the last place, "the Bible is the only book which can comfort a man in the last hours of his life."

Death is an event which in all probability is before us all. There is no avoiding it. It is the river which each of us must cross. I who write, and you who read, have to die one day. It is good to remember this. We are all sadly apt to put away the subject from us. "Each man thinks each man mortal but himself." I want everyone to do his duty in life, but I also want everyone to think of death. I want everyone to know how to live but I also want everyone to know how to die.

Death is a solemn event to everyone. It is the winding up of all earthly plans and expectations. It is a separation from all we have loved and live with. It is often accompanied by much bodily pain and distress. It brings us to the grave, the maggot, and corruption. It opens the door to judgment and eternity—to heaven or to hell. It is an event after which there is no change, or space for repentance. Other mistakes may be corrected or retrieved, but not a mistake on our death beds. As the tree falls, there it must lie. No conversion in the coffin! No new birth after we have ceased to breathe! And death is before us all. It may be close at hand. The time of our departure is quite uncertain. But sooner or later we must each lie down alone and die. All these are serious considerations.

Death is a solemn event even to the believer in Christ. For him no doubt the "sting of death" is taken away. (1 Corinthians 15:55). Death has become one of his privileges, for he is Christ's Living or dying, he is the Lord's. If he lives, Christ lives in him; and if he dies, he goes to live with Christ. To him, "to live is Christ and to die is gain" (Philippians 1:21). Death frees him from many trials—from a weak body, a corrupt heart, a tempting devil, and an ensnaring or persecuting world. Death admits him to the enjoyment of many blessings. He rests from his labors—the hope of a joyful resurrection is changed into a certainty: he has the company of holy redeemed spirits—he is "with Christ." All this is true, and yet, even to a believer, death is a solemn thing. Flesh and blood naturally shrink from it. To part from all we love, is a strain and trial to the feelings. The world we go to is a world unknown, even though it is our home. Friendly

and harmless as death is to a believer, it is not an event to be treated lightly. It must always be a very solemn thing.

It is good for every thoughtful and sensible man to consider calmly how he is going to meet death. Be strong, like a man, and look the subject in the face. Listen to me while I tell you a few things about the end to which we are coming to.

The good things of the world cannot comfort a man when he draws near death. All the gold of California and Australia will not provide light for the dark valley of death. Money can buy the best medical advice and attendance for a man's body; but money cannot buy peace for his conscience, heart, and soul.

Relatives, lovers, friends and coworkers cannot comfort a man when he draws near death. They may minister affectionately to his bodily wants. They may watch by his bedside tenderly, and anticipate his every wish. They may smooth down his dying pillow, and support his sinking frame in their arms. But they cannot "minister to a mind diseased." They cannot stop the achings of a troubled heart. They cannot screen an uneasy conscience from the eye of God.

The pleasures of the world cannot comfort a man when he draws near death. The brilliant ballroom—the merry dance—the midnight frolic-the party at the races—the card table—the box at the opera— the voices of singing men and singing women—all these are finally distasteful things. To hear of hunting and shooting engagements gives him no pleasure. To be invited to feasts, and regattas, and fancy fairs, gives him no ease. He cannot hide from himself that these are hollow, empty, powerless things. They are noise to the ear of his conscience. They are out of harmony with his condition. They cannot stop one gap in his heart, when the last enemy is coming in like a flood. They cannot make him calm in the prospect of meeting a holy God.

Books and newspapers cannot comfort a man when he draws near death. The most brilliant writings of Dickens will be gloom to his ear. The most able article in the Times will fail to interest him. The Edinburgh and Quarterly Reviews will give him no pleasure. The Illustrated News, and the latest new novel, will lie unopened and unheeded. Their time will be past. Their calling will be gone. Whatever they may be in health, they are useless in the hour of death.

There is but one fountain of comfort for a man drawing near to his end, and that is the Bible. Chapters out of the Bible—texts out of the Bible—statements of truth taken out of the Bible—books containing matter drawn from the Bible—these are a man's only chance of comfort when he comes to die. I do not say that the Bible will do good, as a matter of course, to a dying man, if he has not valued it before. I know, unhappily, too much of death-beds to say that. I do not say whether it is probable that he who has been unbelieving and neglectful of the Bible in life, will at once believe and get comfort from it in death. But I do say positively, that no dying man will ever get real comfort, except from the contents of the Word of God. All comfort from any other source is a house built upon sand.

I lay this down as a rule of universal application. I make no exception in favor of any class on earth. Kings and poor men, learned and unlearned—all are equal in this matter. There is not a bit of real consolation for any dying man, unless he gets it from the Bible. Chapters, passages, texts, promises, and doctrines of Scripture heard, received, believed, and rested on—these are the only comforters I dare promise to any one, when he leaves the world. Taking communion will do a man no more good than the Roman Catholic sacrament of "extreme unction," so long as the Word is not received and believed. The Roman Catholic Priest's absolution will no more ease the conscience than the incantations of a heathen magician, if the poor dying sinner does not receive and believe Bible truth. I tell everyone who reads this paper, that although men may seem to get on comfortably without the Bible while they live, they

may be sure that without the Bible they cannot comfortably die. It was a true confession of the learned Selden, "There is no book upon which we can rest in a dying moment but the Bible."

I might easily confirm all I have just said, by examples and illustrations. I might show you the deathbeds of men who have despised the Bible. I might tell you how Voltaire and Paine, the famous atheists died in misery, bitterness, rage, fear, and despair. I might show you the happy deathbeds of those who have loved the Bible and believed it, and the blessed effect the sight of their deathbeds had on others. Cecil, a minister whose praise ought to be in all churches, says, "I will never forget standing by the bedside of my dying mother. 'Are you afraid to die?' I asked. 'No!' she replied. 'But why does the uncertainty of another state give you no concern?' 'Because God has said, When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you'" (Isaiah 43:2). I might easily multiply illustrations of this kind. But I think it better to conclude this part of my subject by giving the result of my own observations as a minister.

I have seen many dying persons in my time. I have seen great varieties of character and behavior among them. I have seen some die bad-tempered, silent, and comfortless. I have seen others die ignorant, unconcerned, and apparently without much fear. I have seen some die so wearied out with a long illness that they were quite willing to depart, and yet they did not seem to me at all in a fit state to go before God. I have seen others die with professions of hope and trust in God, without leaving satisfactory evidences that they were on the rock. I have seen others die who, I believe, were "in Christ," and safe, and yet they never seemed to enjoy much tangible comfort. I have a few dying in the full assurance of hope, and like Bunyan's "Standfast," giving glorious testimony to Christ's faithfulness, even in the river. But one thing I have never seen. I never saw anyone enjoy what I would call real, solid, calm, reasonable peace on his deathbed, who did not draw his peace from the Bible. And this I am bold to say, that the man who thinks to go to his deathbed without having the

Bible for his comforter, his companion, and his friend, is one of the greatest madmen in the world. There are no comforts for the soul but Bible comforts, and he who does not have a hold of these, does not have a hold of anything at all, unless it be a broken reed.

The only comforter for a deathbed is the book about which I address the readers of this paper this day. Surely it is no light matter whether you read that book or not. Surely a dying man, in a dying world, should seriously consider whether he has got anything to comfort him when his turn comes to die. I charge you, I entreat you, for the last time, to give an honest answer to my question. What are you doing with the Bible? Do you read it? How do you read it?

I have now given the reasons why I press on every reader the duty and importance of reading the Bible. I have shown that no book is written in such a manner as the Bible,

—that knowledge of the Bible is absolutely necessary to salvation

—that no book contains such matter

—that no book has done so much for the world generally

—that no book can do so much for every one who reads it

—that this Book is the only rule of faith and practice

—that it is, and always has been, the food of all true servants of God

—and that it is the only Book which can comfort men when they die.

All these are ancient things. I do not pretend to tell anything new. I have only gathered together old truths, and tried to mold them into a new shape. Let me finish everything by addressing a few plain words to the conscience of every group of readers.

(1) This paper may fall into the hands of some who "can read, but never do read the Bible at all."

Are you one of them? If you are, I have something to say to you. I cannot comfort you in your present state of mind. It would be mockery and deceit to do so. I cannot speak to you of peace and heaven, while you treat the Bible as you do. You are in danger of losing your soul.

You are in danger, because "your neglected Bible is plain evidence that you do not love God." The health of a man's body may generally be known by his appetite. The health of a man's soul may be known by his treatment of the Bible. Now you are manifestly living with a serious disease. Will you not repent?

I know I cannot reach your heart. I cannot make you see and feel these things. I can only enter my solemn protest against your present treatment of the Bible, and lay that protest before your conscience. I do so with all my soul. Oh, beware lest you repent too late! Beware lest you put off reading the Bible till you send for the doctor in your last illness, and then find the Bible a sealed book, and dark, as the cloud between the hosts of Israel and Egypt, to your anxious soul! Beware lest you go on saying all your life, "Men get along very well without all this Bible-reading" and find in time, to your cost, that men without the Bible do very poorly, and end up in hell! Beware lest the day come when you will feel, "Had I but honored the Bible as much as I have honored the newspaper, I should not have been left without comfort in my last hours! "Bible neglecting reader, I give you a plain warning. Judgment is outside your door ready to come in and destroy you. The Lord have mercy upon your soul!

(2) This paper may fall into the hands of someone who is "willing to begin reading the Bible, but wants advice on how to begin."

Are you that man? Listen to me, and I will give a few short hints.

(a) For one thing, "begin reading your Bible this very day."

The way to do a thing is to do it, and the way to read the Bible is actually to read it. It is not meaning, or wishing, or resolving, or intending, or thinking about it, which will not advance you one step. You must positively read. There is no royal road in this matter, any more than in the matter of prayer. If you cannot read yourself, you must persuade somebody else to read to you. But one way or another, through eyes or ears, the words of Scripture must actually pass before your mind.

(b) For another thing "read the Bible with an earnest desire to understand it."

Do not think for a moment that the great object is to turn over a certain quantity of printed paper, and that it matters nothing whether you understand it or not. Some ignorant people seem to fancy that all is done if they read so many chapters every day, though they may not have an idea what they are all about, and only know that they have pushed on their bookmark so many pages. This is turning Bible-reading into a mere form. It is almost as bad as the Roman catholic habit of buying indulgences, by saying an almost incredible number of "Hail Mary's" and "Our Fathers." Settle it in your mind as a general principle, that a Bible not understood is a Bible that does no good. Say to yourself often as you read, "What is all this about?" Dig for the meaning like an man digging for gold. Work hard, and do not give up the work in a hurry.

(c) For another thing, "read the Bible with childlike faith and humility."

Open your heart as you open your book, and say, "Speak, Lord, for your servant is listening." Resolve to believe implicitly whatever you find there, however much it may run counter to your own prejudices. Resolve to receive heartily every statement of truth, whether you like it or not.

Beware of that miserable habit of mind into which some readers of the Bible fall. They receive some doctrines because they like them: they reject others because they are condemning to themselves, or to some lover, or relation, or friend. At this rate the Bible is useless. Are we to be judges of what ought to be in the Word? Do we know better than God? Settle it in your mind that you will receive everything and believe everything, and that what you cannot understand you will take on trust. Remember, when you pray, you are speaking to God and God hears you. But, remember, when you read, God is speaking to you, and you are not to "talk back" but to listen.

(d) For another thing, "read the Bible in a spirit of obedience and self-application.

Sit down to the study it with a daily determination that "you" will live by it rules, rest on its statements, and act on its commands. Consider, as you travel through every chapter, "How does this affect "my"- view and course of conduct? What does this teach "me?" It is improper to read the Bible from mere curiosity, and for speculative purposes, in order to fill your head and your mind with opinions, while you do not allow the book to influence your heart and life. That Bible is read best which is put into practice in our daily lives.

(e) For another thing, "read the Bible every day."

Make it a part of every day's business to read and meditate on some portion of God's Word. Private means of grace are just as needful every day for our souls as food and clothing are for our bodies. Yesterday's meal will not feed the worker today, and today's meal will not feed the worker tomorrow. Do as the Israelites did in the wilderness. Gather your manna fresh every morning. Choose your own periods and hours. Do not hurry your reading. Give your Bible the best and not the worst part of your time. But whatever plan you pursue, let it be a rule of your life to visit the throne of grace and the Bible every day.

(f) For another thing, "read all the Bible, and read it in an orderly way."

I fear there are many parts of the Word which some people never read at all. This is a very arrogant habit. "All Scripture is Godbreathed and is useful for teaching" (2 Timothy 3:16). To this habit may be traced that want of broad, well-proportioned views of truth, which is so common in this day. Some people's Bible-reading is a system of perpetual dipping and picking. They do not seem to have an idea of regularly going through the whole book. This is also a great mistake. No doubt in times of sickness and affliction it is allowable to search out seasonable portions. But this exception, I believe it is by far the best plan to begin the Old and New Testaments at the same time, to read each straight through to the end, and then begin again. This is a matter in which everyone must be persuaded in his own mind. I can only say it has been my own plan for nearly forty years, and I have never seen cause to alter it.

(g) For another thing, "read the Bible fairly and honestly."

Determine to take everything in its plain, obvious meaning, and regard all forced interpretations with great suspicion. As a general rule, whatever a verse of the Bible seems to mean, it does mean. Cecil's rule is a very valuable one, "The right way of interpreting Scripture is to take it as we find it, without any attempt to force it into any particular system." Well said Hooker, "I hold it for a most infallible rule in the exposition of Scripture, that when the literal construction will stand, the furthest from the literal is commonly the worst."

(h) In the last place, "read the Bible with Christ continually in view."

The primary object of all Scripture is to testify about Jesus:

Old Testament ceremonies are shadows of Christ.

Old Testament judges and deliverers are types of Christ.

Old Testament history shows the world's need of Christ.

Old Testament prophecies are full of Christ's sufferings.

Old Testament prophecies are full of Christ's glory yet to come.

The first coming and the second.

The Lord's humiliation.

The Lord's kingdom.

The Lord's cross and crown.

All these shine forth everywhere in the Bible. Remember this clue, if you would read the Bible right.

I might easily add to these hints, if space permitted. Few and short as they are, you will find them worth your attention. Act upon them, and I firmly believe you will never be allowed to miss the way to heaven. Act upon them, and you will find light continually increasing in your mind. No book of evidence can be compared with that internal evidence which he obtains who daily uses the Word in the right way. Such a man does not need the books of learned men—he has the witness in himself. The book satisfies and feeds his soul. A poor Christian woman once said to an unbeliever, "I am no scholar. I cannot argue like you. But I know that honey is honey, because it leaves a sweet taste in my mouth. And I know the Bible to be God's book, because of the taste it leaves in my heart."

(3) This paper may fall into the hands of some one who "loves and believes the Bible, and yet reads it only a little."

I fear there are many such people in this day. It is a day of hustle and hurry. It is a day of talking, and committee meetings, and public work. These things are all very well in their way, but I fear that they sometimes clip and cut short the private reading of the Bible. Does

your conscience tell you that you are one of the persons I speak of? Listen to me, and I will say a few things which deserve your serious attention.

You are the man that is likely to "get little comfort from the Bible in time of need." Trials come at various times. Affliction is a searching wind, which strips the leaves off the trees, and exposes the birds' nests. Now I fear that your stores of Bible consolations may one day run very low. I fear lest you should find yourself at last on very short allowance, and come into the harbor weak, worn and thin.

You are the man that is likely "never to be established in the truth." I will not be surprised to hear that you are troubled with doubts and questions about assurance, grace, faith, perseverance, and the like. The devil is an old and cunning enemy. Like the Benjamites, he can "sling a stone at a hair and not miss" (Judges 20:16). He can quote Scripture easily enough when he pleases. Now you are not sufficiently ready with your weapons to be able to fight a good fight with him. Your armor does not fit well. Your sword sits loosely in your hand.

You are the man that is likely to "make mistakes in life." I will not wonder if I am told that you have erred about your own marriage— erred about your children's education of spiritual things—erred about the conduct of your household—erred about the company you keep. The world you steer through is full of rocks, and reefs, and sand bars. You are not sufficiently familiar either with the search lights or your charts.

You are the man that is likely to "be carried away by some deceptive false teacher for a time." It will not surprise me if those clever, eloquent men, who can "make the lie appear to be the truth," is leading you into many foolish notions. You are out of balance. No wonder if you are tossed to and from, like a cork on the waves.

All these are uncomfortable things. I want every reader of this paper to escape them all. Take the advice I offer you this day. Do not merely read your Bible "a little," but read it a great deal. "Let the word of Christ dwell in you richly" (Colossians 3:16). Do not be a mere babe in spiritual knowledge. Seek to become "well instructed in the kingdom of heaven," and to be continually adding new things to old. A religion of feeling is an uncertain thing. It is like the tide, sometimes high, and sometimes low. It is like the moon, sometimes bright, and sometimes dim. A religion of deep Bible knowledge, is a firm and lasting possession. It enables a man not merely to say, "I feel hope in Christ," but "I know whom I have believed" (2 Timothy 1:12).

(4) This paper may fall into the hands of someone who "reads the Bible a lot, and yet believes he is no better because of his reading."

This is a crafty temptation of the devil. At one stage he says, "do not read the Bible at all." At another he says, "Your reading does you no good: give it up." Are you that man? I feel for you from the bottom of my soul. Let me try to do you good.

Do not think you are getting no good from the Bible, merely because you do not see that good day by day. The greatest effects are often silent, quiet, and hard to detect at the time they are being produced. Think of the influence of the moon upon the earth, and of the air upon the human lungs.

Remember how silently the dew falls, and how unperceptively the grass grows. There may be far more going on than you think in your soul by your Bible-reading.

The Word may be gradually producing deep "impressions" on your heart, of which you are not presently aware. Often when the memory is retaining no facts, the character of a man is receiving some everlasting impression. Is sin becoming every year more hateful to

you? Is Christ becoming every year more precious? Is holiness becoming every year more lovely and desirable in your eyes? If these things are so, take courage. The Bible is doing you good, though you may not be able to trace it out day by day.

The Bible may be restraining you from some sin or delusion into which you would otherwise run. It may be daily keeping you back, and hedging you up, and preventing many a false step. Yes, you might soon find this out to your hurt, if you were to cease reading the Word! The very familiarity of blessings sometimes makes us insensible to their value. Resist the devil. Settle it in your mind as an established rule, that, whether you feel it at the moment or not, you are inhaling spiritual health by reading the Bible, and unknowingly becoming more strong.

(5) This paper may fall into the hands of some who "really love the Bible, live upon the Bible, and read it regularly."

Are you one of these? Give me your attention, and I will mention a few things which we will do well to lay to heart for time to come.

Let us resolve to "read the Bible more and more" every year we live. Let us try to get it rooted in our memories, an engraved into our hearts. Let us be thoroughly well provisioned with it against the voyage of death. Who knows but we may have a very stormy passage? Sight and hearing may fail us, and we may be in deep waters. Oh, to have the Word "hid in our hearts" in such an hour as that! (Psalm 119:11).

Let us resolve to be "more watchful over our Bible-reading" every year that we live. Let us be jealously careful about the time we give to it, and the manner that time is spent. Let us beware of omitting our daily reading without sufficient cause. Let us not be gaping, and yawning and dozing over our book, while we read. Let us read like a London merchant studying the city article in the Times—or like a wife reading a husband's letter from a distant land. Let us be very

careful that we never exalt any minister, or sermon, or book, or tract, or friend above the Word. Cursed be that book, or tract, or human counsel, which creeps in between us and the Bible, and hides the Bible from our eyes! Once more I say, let us be very watchful. The moment we open the Bible the devil sits down by our side. Oh, to read with a hungry spirit, and a simple desire for edification!

Let us resolve to "honor the Bible more in our families." Let us read it morning and evening to our children and spouses, and not be ashamed to let men see that we do so. Let us not be discouraged by seeing no good arise from it. The Bible-reading in a family has kept many a one from the jail and the prison, and from the eternal fires of hell.

Let us resolve to "meditate more on the Bible." It is good to take with us two or three texts when we go out into the world, and to turn them over and over in our minds whenever we have a little leisure. It keeps out many vain thoughts. It tightens the nail of daily reading. It preserves our souls from stagnating and breeding corrupt things. It sanctifies and quickens our memories, and prevents them becoming like those ponds where the frogs live but the fish die.

Let us resolve to "talk more to believers about the Bible" when we meet them. Sorry to say, the conversation of Christians, when they do meet, is often sadly unprofitable! How many frivolous, and trifling, and uncharitable things are said! Let us bring out the Bible more, and it will help to drive the devil away, and keep our hearts in tune. Oh, that we may all strive so to walk together in this evil world, that Jesus may often draw near, and go with us, as He went with the two disciples journeying to Emmaus!

Last of all, lot us resolve "to live by the Bible more and more" every year we live. Let us frequently take account of all our opinions and practices—of our habits and tempers—of our behavior in public and in private—in the world, and in our own homes. Let us measure everything by the Bible, and resolve, by God's help, to conform to it.

Oh that we may learn increasingly to "keep our way pure? By living according to the Word." (Psalm 119:9).

I commend all these thing to the serious and prayerful attention of every one into whose hands this paper may fall. I want the ministers of my beloved country to be Bible-reading ministers—the congregations, Bible-reading congregations—and the nation, a Biblereading nation. To bring about this desirable end I cast in my resources into God's treasury. The Lord grant that it may prove not to have been in vain!

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 tittle 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.

I. Why was the Lord's Supper ordained?

II. Who ought to go to the Table and be communicants?

III. What may communicants expect from the Lord's Supper?

IV. 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.

I. 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 Savior'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 any one 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 dishonor 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.

II. 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 every one 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 our's, Christ's righteousness and not our's 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.

III. 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.

IV. In the last place, I have to consider "why it is that so many socalled 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 any one 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 endeavor 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 ownselves 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 any one 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

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.

I. First, Let me show, "the place the Bible gives to love."

II. Secondly, let me show, "what the love of the Bible really is."

III. Thirdly, let me show, "where true love comes from."

IV. 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.

I. 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 any one 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.

II. 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 tax-gathers 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.

III. 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, illnatured, 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.

IV. 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" (Like 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 every one 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 every one 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 every one 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.

I. Let me show in the first place, what zeal is in Christianity.

II. Let me show in the second place, when a person can be correctly called "zealous" in Christianity.

III. Let me show in the third place, why it is a good thing for a person to be zealous in Christianity.

I. 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 honor 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 honor, 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 honors 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 Savior 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.

II. 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 Act 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 "Pilgrims 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 honor 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 honorable 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 endeavor 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 knowledge-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.

III. 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 honor God, and therefore God honors 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 Satanthere 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 honoring 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 honored 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 any more 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 notWhat 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 every one 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, wakeup, 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. Wakeup!: be zealous and repent! Wakeup! 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. Wakeup!: be zealous, and repent! Wakeup 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. Wakeup! 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, Wakeup!: 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 18th century 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, wakeup! 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? Wakeup! 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." Wakeup! be zealous, and repent.

Think of "your Savior," 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! Wakeup! 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.

I. I will show, in the first place, "The excellence of freedom."

II. I will show, in the second place, "The best and truest kind of freedom."

III. 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 Savior 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.

I. 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 every one of you to remember that liberty is one of the greatest earthly blessings that we can have on this side of the grave.

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