Our laws are made and altered by people like ourselves, and our

Our laws are made and altered by people like ourselves, and our

1. We live in a land where our "bodies" are free.

So long as we don't hurt someone's body, or property, or character, no one can touch us: the poorest man's house is his castle.

2. We live in a land where our "actions" are free.

So long as we support ourselves, we are free to choose what we will do, where we will go, and how we will spend our time.

3. We live in land where our "consciences" are free.

So long as we are peaceful about our beliefs, and do not interfere with others, we are free to worship God as we please, and no one can compel us to take his way to heaven.

4. We live in a land where no foreigner rules over us.

Our laws are made and altered by people like ourselves, and our governors and leaders live among us, bone of our bone and flesh of our flesh.

In short, we have every kind of freedom to an extent which no other nation on earth can equal. We have personal freedom, civil freedom, religious freedom, and national freedom. We have free bodies, free consciences, free speech, free thought, free action, free Bibles, a free press, and free homes. How vast is this list of privileges! How endless are the comforts which it contains! The full value of them perhaps can never be known. It was well said by the Jewish Rabbis of long ago, "If the sea were ink and the world parchment, it would never serve to describe the praises of liberty."

And yet, the desire for this freedom has been the most fertile cause of misery to nations in every age of the world.

What reader of the Bible can fail to remember the sorrows of the children of Israel, when they were slaves under Pharaoh in Egypt, or

under the Philistines in Canaan? What student of history needs to be reminded of the misery inflicted on the Netherlands, Poland, Spain, and Italy by the hands of foreign oppressors, or the Inquisition? Who, even in our own time, has not heard of that enormous fountain of wretchedness, the slavery of the Negro race? Certainly no misery is so great as the misery of slavery.

To win and preserve freedom has been the aim of many national struggles which have flooded the earth with blood. Liberty has been the cause in which scores of Greeks, and Romans, and Germans, and Poles, and Swiss, and Englishmen, and Americans have willingly laid down their lives. No price has been thought too great to pay in order that nations might be free.

The champions of freedom in every age have been rightly esteemed among the greatest benefactors of mankind. Such names as Moses and Gideon in Jewish history, such names as the Spartan Leonidas, the Roman Horatius, the German Martin Luther, the Swedish Gustavus Vasa, the Swiss William Tell, the Scotch Robert Bruce and John Knox, the English Alfred and Hampden and the Puritans, the American George Washington, are deservedly preserved in history, and will never be forgotten. To be the mother of many patriots is the highest praise of a nation.

The enemies of freedom in every age have been rightly regarded as the parasites and irritations of their times. Such names as Pharaoh in Egypt, Dionysius at Syracuse, Nero at Rome, Charles IX in France, bloody Mary in England, are names which will never be rescued from disgrace. The public opinion of mankind will never cease to condemn them, on the one ground that they would not let people be free.

But why should I dwell on these things? Time and space would fail me if I were to attempt to say ten percent of what might be said in praise of freedom. What are the chronicles of history but a long record of conflicts between the friends and foes of liberty? Where is the nation on the earth that has attained greatness, and left its mark

on the world, without freedom? Which are the countries on the face of the globe at this very moment which are making the most progress in trade, in arts, in sciences, in civilization, in philosophy, in morals, in social happiness? Precisely those countries in which there is the greatest amount of true freedom.

Which are the countries today where there is the greatest amount of internal misery, where we hear continually of secret plots, and murmuring, and discontent, and attempts on life and property? Precisely those countries where freedom does not exist or exists only in name--where men and women are treated as slaves, and are not allowed to think and act for themselves. No wonder that a mighty Transatlantic Statesman declared on a great occasion to his assembled countrymen, "Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I do not know what course others may take; but as for me, give me liberty or give me death!" [Patrick Henry, an American Statesman of the 18th century].

Let us beware of "underestimating" the liberty we enjoy in this country of ours.

I am sure there is need of this warning. There is, perhaps, no country on earth where there is so much grumbling and fault-finding as there is here. Men look at the alleged evils which they see around them, and exaggerate both their number and their intensity. They refuse to look at the countless blessings and privileges which surround us, or underrate the advantages of them. They forget that comparison should be applied to everything. With our faults and defects there is at this hour no country on earth where there is so much liberty and happiness for all classes, as there is here. They forget that as long as human nature is corrupt, it is vain to expect perfection here below. No laws or government whatever can possibly prevent a certain amount of abuses and corruptions.

Once more then, I say, let us beware of undervaluing our liberty, and running eagerly after every one who proposes sweeping changes.

Changes are not always improvements. The old shoes may have some holes and defects, but the new shoes may pinch so much that we can't walk at all. No doubt we might have better laws and government than we have: but I am quite sure we might just as easily have worse. Today there is no country on the face of the earth where there is so much care taken of the life, and health, and property, and character, and personal liberty of the average citizen, as there is in our country. Those who want to have more liberty, would soon find, if they visit other countries, that there is no country on earth where there is so much real liberty as our own.

But while I command people not to undervalue our liberty, so also on the other hand I charge them not to "overvalue" it. Never forget that earthly slavery is not the only slavery, and earthly freedom not the only freedom.

What will it profit you to be a citizen of a free country, so long as your soul is not free?

What is the good of living in a free land like ours, with free thought, free speech, free action, free conscience, so long as you are a slave to sin, and a captive to the devil? Yes: there are tyrants whom no eye can see, as real and destructive as Pharaoh or Nero! There are chains

which no hands can touch, as true and heavy and soul-withering as ever crushed the limbs of a slave! It is these tyrants whom I want you to remember today. It is these chains from which I want you to be free. By all means value your earthly liberty, but do not overvalue it. Look higher, further than any earthly freedom. In the highest sense let us ensure that "we are free indeed."

II. The second thing that I have to show is "the truest and best kind of freedom."

The freedom I speak of is a freedom that is within the reach of every child of Adam who is willing to receive it. No power on earth can prevent a man or woman from receiving it, if they have but the will to receive it. Tyrants may threaten and cast in prison, but nothing they can do can stop a person from receiving this liberty. And, once it is ours, nothing can take it away. Men may torture us, banish us, hang us, behead us, burn us, but they can never take from us true freedom. The poorest may have it along with the richest: the most uneducated may have it as well as the most educated, and the weakest as well as the strongest. Laws cannot deprive us of it: The Roman Catholic Church cannot rob us of it. Once it is ours, it is an everlasting possession.

Now, what is this glorious freedom? Where is it to be found? What is it like? Who has obtained it for us? Who has got it at this moment to bestow? I ask you to give me your attention, and I will supply a simple answer to these questions.

The true freedom I speak of is spiritual freedom--freedom of the soul. It is the freedom which Christ bestows freely on all true Christians.

Those whom the Son makes free are free indeed, "Where the Spirit of the Lord is, there is freedom." (2 Corinthians 3:17). Let men say what they please about the comparative freedom of monarchies, republics, and democracies; let them struggle, if they will, for universal freedom, brotherhood, and equality: but we will never know the highest form of freedom until we are enrolled as citizens in the kingdom of God. We are ignorant of the best kind of freedom if we have not been set free by Christ.

Those set free by Christ are free from the "guilt of sin."

That heavy burden of unforgiven sin, which lies so heavy on many consciences, no longer presses them down. Christ's blood has

cleansed it all away. They feel pardoned, reconciled, justified, and accepted in God's sight. They can look back on their old sins, however vile and many, and say, "You cannot condemn me." They can look back on long years of carelessness and worldliness and say, "Who can hold me accountable for anything in my past?" This is true liberty. This is to be truly free.

Those set free by Christ are free from the "power of sin."

Sin no longer rules and reigns in their hearts, and overtakes them like a flood. Through the power of Christ's Spirit they restrain the deeds of their bodies, and crucify their flesh with its affections and lusts. Through His grace working in them they get the victory over their evil inclinations. The flesh may fight, but it does not conquer them; the devil may tempt and harass, but does not overcome them: they are no longer the slave of lusts and passion, and obsession, and moods. In all these things they are more than conquerors through Him who loved them. This is true liberty. This is to be truly free.

Those set free by Christ are free from the "cringing fear of God."

They no longer look at Him with dread and apprehension, as an offended Maker; they no longer hate Him, and hide from Him, like Adam did among the trees of the garden; they no longer tremble at the thought of His judgment. Through the Spirit of adoption which Christ has given them, they look on God as a reconciled Father, and rejoice in the thought of His love. They no longer feel His anger. They feel that when God the Father looks down on them, He sees them in Christ, and unworthy as they are in themselves, is well-pleased. This is true liberty. This is to be truly free.

Those set free by Christ are free from the "fear of man."

They are no longer afraid of man's opinions, or care much what man thinks of them; they are also indifferent to his favor or hatred, his smile or his frown. They look away from man who can be seen, to

Christ who is not seen, and having the favor of Christ, they care little for the condemnation of man. "The fear of man" was once a snare to them. They trembled at the thought of what man would say, or think, or do: they dared not run counter to the fashions and customs of those around them; they shrank from the idea of standing alone. But the snare is now broken and they are delivered. This is true liberty. This is to be truly free.

Those set free by Christ are free from the "fear of death."

Christians no longer look forward to death with silent dismay, as a horrible thing which they don't like to think about. Through Christ they can look this last enemy calmly in the face, and say, "You cannot harm me." They can look forward to all that comes after death-- decay, resurrection, judgment, and eternity--and yet not be the least concerned. They can stand by the side of an open grave, and say, "Where, O death, is your victory? Where, O death, is your sting?" They can lay down on their deathbeds, and say, "Though I walk through the valley of the shadow of death, I will fear no evil." "Not a hair of my head will perish." This is true liberty. This is to be truly free.

Best of all, those set free by Christ are "free forever."

Once enrolled in the list of heavenly citizens, their names shall never be erased. Once presented with the freedom of Christ's kingdom, they will possess it eternally. The highest privileges of this world's freedom can only endure for a lifetime; the freest citizen on earth must submit eventually to death, and lose his privilege forever: but the privilege of Christ's people is eternal. They carry it down to the grave, and it still lives; they will rise again with it at the last day, and enjoy the privileges of it forevermore. This is true liberty. This is to be truly free.

Does anyone ask how and in what way Christ has obtained these mighty privileges for His people? You have a right to

ask the question, and it is one that can never be answered too clearly. Give me your attention, and I will show you by what means Christ has made His people free.

The freedom of Christ's people has been procured, like all other freedoms, at a mighty cost and by a mighty sacrifice.

Great was the bondage in which they were naturally held, and great was the price necessary to be paid to set them free: mighty was the enemy who claimed them as his captives, and mighty power was needed to release them out of his hands. But, blessed be God, there was enough grace, and enough power available in Jesus Christ. He provided to the uttermost everything that was required to set His people free. The price that Christ paid for His people was nothing less than His own lifeblood. He became their Substitute, and suffered for their sins at the cross: He redeemed them from the curse of the law, by being made a curse for them. (Galatians 3:13) He paid all their debt in His own person, by allowing the punishment that would bring them peace to be laid on Him. (Isaiah 53:5) He satisfied every possible demand of the law against them, by fulfilling its righteousness to the uttermost. He cleared them from every accusation of sin, by becoming sin for them. (2 Corinthians 5:21) He fought their battle with the devil, and triumphed over him on the cross. As their Champion, He disarmed the powers and authorities, and made a public spectacle of them on Calvary. In a word, Christ having given Himself for us, has purchased the full right of redemption for us. Nothing can touch those to whom He gives freedom: their debts are paid, and paid a thousand times over; their sins are atoned for by a full, perfect, and sufficient atonement. A Divine Substitute's death completely meets the justice of

God, and provides complete redemption for man.

Let us take a good look at this glorious plan of redemption, and be careful that we understand it. Ignorance on this point is the one great cause of faint hopes, little comfort, and ceaseless doubts in the minds

of many Christians. Too many are content with a vague idea that Christ will somehow save sinners: but how or why they don't have a clue. I protest against this ignorance. Let us set fully before our eyes the doctrine of Christ dying in our place--His substituted death, and rest our souls on it. Let us hold on firmly to the mighty truth, that Christ on the cross:

Christ on the cross: Stood in the place of His people

Christ on the cross: Died for His people

Christ on the cross: Suffered for His people

Christ on the cross: Was counted a curse and sin for His people

Christ on the cross: Paid the debts of His People

Christ on the cross: Made restitution for His people

Christ on the cross: Became the guarantee of His people

Christ on the cross: Became the representative of His people

And in this way Christ procured His people's freedom. Let us understand this clearly, and then we will see what a mighty privilege it is to be made free by Christ.

This is freedom which, above all others is worth having.

We can never value it too highly: there is no danger of overvaluing it. All other freedom is an unsatisfying thing at the best, and a poor uncertain possession at any time. Christ's freedom alone can never be overthrown. It is secured by a covenant ordered in all things and sure: its foundations are laid in the eternal councils of God, and no foreign enemy can overthrow them. They are cemented and secured by the blood of the Son of God Himself, and can never be destroyed. The freedom of nations often lasts no longer than a few centuries: the

freedom which Christ gives to any one of His people is a freedom that will outlive this material universe.

This is the truest, highest kind of freedom. This is the freedom which in a changing, dying world, I want men and women to possess.

III. I will now show, in the last place, "the way in which the best kind of freedom is made our own."

This is a point of vast importance, on account of the many mistaken ideas which exist about it. Thousands, perhaps, will allow that there is such a thing as spiritual freedom, and that Christ alone has purchased it for us: but when they come to the application of redemption, they go astray. They cannot answer the question, "Who are those that Christ truly sets free?" And because they are lacking in any real knowledge about the answer, they sit still in their chains. I ask every one of you to give me your attention once more, and I will try to throw a little light on the subject. Useless indeed is the redemption which Christ has obtained, unless you know how the fruit of that redemption can become your own. In vain have you read of the freedom by which Christ makes people free, unless you understand how you yourself may have an interest in it.

We are not born with the freedom in Christ.

The inhabitants of many a city enjoy privileges by virtue of their birthplace. Paul, who drew his first lifebreath at Tarsus in Cilicia, could say to the Roman Commander, "I was born free." But this is not the case with Adam's children, in regards to spiritual things. We are born slaves and servants of sin: we are by nature "children of wrath," and destitute of any claim to heaven.

We do not acquire freedom in Christ by baptism.

Every year many are solemnly baptized in the name of the Trinity, who serve sin like slaves, and neglect Christ all of their days. Wretched indeed is that person's state of soul who can give no better

evidence of their citizenship of heaven than the mere naked fact of their baptism!

We do not acquire freedom in Christ by mere membership in a church.

There are companies and corporations whose members are entitled to vast privileges, without any respect to their personal character, if their names are simply on the list of members. The kingdom of Christ is not a corporation of this kind. The great test of belonging to it is personal character.

Let these things sink into our minds. Far be it from me to narrow the extent of Christ's redemption: the price He paid on the cross is sufficient for the whole world. Far be it from me to undervalue baptism or Church-membership: the ordinance which Christ appointed, and the Church which He maintains in the midst of a dark world, neither of them ought to be lightly esteemed. All I am contending is the absolute necessity of not being content with either baptism or Church-membership. If our religion stops short here it is unprofitable and unsatisfying. It needs something more than this to give us an interest in the redemption which Christ has purchased.

There is no other way to acquire freedom in Christ than that of simply believing.

It is by faith, simple faith in Him as our Savior and Redeemer, that men's souls are made free. It is by receiving Christ, trusting Christ, committing ourselves to Christ, placing our whole weight on Christ-- it is by this, and by no other plan, that spiritual liberty is made our own. Mighty as the privileges are which those who are free in Christ possess, they all become a man's property in the day that he first believes. He may not yet know their full value, but they are all his own. He that believes in Christ is not condemned, rather he is justified, is born again, is an heir of God, and has everlasting life.

The truth before us is one of priceless importance. Let us cling to it and never let it go. If you desire peace of conscience, if you want inward rest and comfort, then lock on to the truth that faith is the great secret of an interest in Christ's redemption. Take the simplest view of faith: beware of confusing your mind by complicated ideas about it. Follow holiness as closely as you can: seek the fullest and clearest evidence of the inward work of the Spirit. But in the matter of an interest in Christ's redemption remember that faith stands alone. It is by believing, simply believing, that souls become free.

There is no more perfect doctrine than this to perfectly satisfy the ignorant and the unlearned!

Visit the poorest and humblest person who knows nothing of theology, tell him the story of the cross, and the good news about Jesus Christ, and His love to sinners; show him that there is freedom provided for him, as well as for the most educated in the land-- freedom from guilt, freedom from the devil, freedom from condemnation, freedom from hell. And then tell him plainly, boldly, fully, unreservedly, that this freedom can be all his, if he will but trust Christ and believe.

There is no more perfect doctrine than this to perfectly satisfy the sick and dying!

Go to the bedside of the vilest sinner, when death is coming near, and tell him lovingly that there is a hope even for him, if he will receive it. Tell him that Christ came into the world to save sinners, even the worst of them; tell him that Christ has done it all, paid it all, performed all, purchased all that the soul of man can possibly need for salvation. And then assure him that he, even he, may be instantly freed from all his guilt, if he will only believe. Yes, say to him, in the words of Scripture, "If you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved." (Romans 10:9)

Let us never forget that this is the point to which we must turn our own eyes, if we would know whether we have a saving interest in Christ's redemption. Do not waste your time in speculations whether you are elect, and converted, and a vessel of grace. Do not stand poring over the unprofitable question whether Christ died for you or not. Settle your thoughts on this one simple question, "Do I really trust in Christ, as a humble sinner? Do I throw myself at His feet? Do I believe?" Do not look to anything else. Look at this alone. Do not fear to rest your soul on clear passages and promises of Scripture. If you believe, you are truly free.

(1) And now as I bring this sermon to a conclusion, let me lovingly press on every one of you the question which naturally grows out of the whole subject. Let me ask one simple question: "Are you truly free?"

I don't know who or what type of person you are. But this I do know, there never was an age when the question I press on you was more thoroughly needed. Political freedom, civil freedom, commercial freedom, freedom of the press--all these, and a hundred other worldly freedoms are swallowing up men's attention. Few, very few, find time to think of spiritual freedom. Many, too many, forget that no man is so thoroughly a slave, whatever his position, as the man who serves sin.

Yes! there are thousands in this country who are slaves of beer and alcohol, slaves of lust, slaves of ambition, slaves of political party, slaves of money, slaves of gambling, slaves of fashion, or slaves of moods and emotions!

You may not see their chains with the naked eye, and they themselves may boast of their freedom: but for all that they are thoroughly slaves. Whether men like to hear it or not, the gambler and the drunkard, the greedy and the passionate, the glutton and the addict, are not free, but slaves. They are tied hand and foot by the devil. "Everyone who sins is a slave of sin." (John 8:34) He that

boasts of freedom, while he is enslaved by lusts and passions, is going down to hell with a lie in his right hand.

Wake up and see these things, while health, and time, and life are granted to you. Don't let political struggles and party strife make you forget your precious soul. Take any side in politics you please, and honestly follow your conscientious convictions; but never, never forget that there is a freedom far higher and more lasting than any that politics can give you. Don't rest till liberty is your own. Don't rest till YOUR SOUL IS FREE.

(2) Do you feel and desire to be free? Do you find any longing within you for a higher, better freedom than this world can give--a freedom that will not die at your death, but will go with you beyond the grave? Then take the advice I give you today. Seek Christ, repent, believe, and be free.

Christ has a glorious liberty to bestow on all who humbly cry to Him for freedom. Christ can take burdens off your heart, and remove the chains off your inward man. "If the Son sets you free, you will be free indeed." (John 8:36).

Freedom like this is the secret of true happiness.

No one goes through the world with such ease and contentment as those who are citizens of the heavenly city. Earth's burdens press lightly on their shoulders; earth's disappointments do not crush them down as they do others; earth's duties and anxieties do not drink up their spirit. In their darkest hours they have always this to fall back on, "I have something which makes me independent of this world: I am spiritually free."

Freedom like this is the secret of being a good politician.

In every age those who are free in Christ have been the truest friends to law and order, and to measures for the benefit of all classes of mankind. Never, never let it be forgotten that the despised Puritans,

two hundred years ago, did more for the cause of real liberty than all the governments which ever ruled this land. The root of the most genuine patriotism is always one of those whom Christ has made free.

(3) Are you spiritually free? Then rejoice, and be thankful for your freedom.

Don't worry about the scorn and contempt of man: you don't have any reason to be ashamed of your religion or your Master. He whose citizenship is in heaven (Philippians 3:20), who has God for his Father, and Christ for his Elder Brother, angels for his daily guards, and heaven itself for his home, is one that is well provided for. No change of laws can add to his greatness: no extension of right or privilege can raise him higher than he stands in God's sight. "The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance" (Psalm 16:6). Grace now, and the hope of glory hereafter, are more lasting privileges than the power of voting in countries.

Are you free? Then stand firm in your liberty, and don't be entangled again in the yoke of bondage.

-- Don't listen to those who by good words and fine speeches would draw you back to the Roman Catholic Church.

-- Beware of those who would try to persuade you that there is any mediator but the one Mediator, Christ Jesus.

-- Beware of any one who would try to persuade you that there is any sacrifice but the one Sacrifice offered on Calvary.

-- Beware of any one who would try to persuade you that there is any priest but the great High Priest Emmanuel.

-- Beware of any one who would try to persuade you that there is any additions needed in worship but the savor of His name who was

crucified.

-- Beware of any one who would try to persuade you that there is any rule of faith and practice but God's Word.

-- Beware of any one who would try to persuade you that there is any confessional but the throne of grace.

-- Beware of any one who would try to persuade you that there is any effectual forgiveness but that which Christ bestows on the hearts of His believing people.

-- Beware of any one who would try to persuade you that there is any purgatory [place where man is to pay for his sins] but the one fountain open for all sins, the blood of Christ, to be used only while we are alive.

On all these points stand firm, and be on your guard. Scores of misguided teachers are trying to rob Christians of Gospel liberty, and to bring back among us erroneous superstitions. Resist them completely, and do not give way for a moment. Remember what the Roman Catholic Church was before the blessed Reformation. Remember at what mighty cost our martyred Reformers brought spiritual freedom to light by the Gospel. Stand firm for this freedom like a man, and work hard to hand it down to your children, complete and unimpaired.

Are you free? Then think everyday you live, of the millions of your fellow-creatures who are yet bound hand and foot in spiritual darkness.

Think of the millions of heathens who have still never heard of Christ and salvation. Think of the Jews [also lost and condemned to Hell] who are still waiting for their Messiah. Think of the millions of Roman Catholics who are still in captivity under the Pope, and know nothing of true liberty, light, and peace. Think of the millions of your own countrymen in our great cities, who, without the influence of

Christ, are in reality heathens, and who the devil is continually leading captive at his will. Think of them all, and feel for them. Think of them all, and say often to yourself--"What can I do for them? How can I help to set them free?"

What! Shall it be proclaimed at the last day:

-- that Pharisees and Jesuits have traveled the sea and land to make proselytes?

-- that politicians have united and labored night and day to obtain worldly freedom and free trade?

-- that philanthropists have labored in their soul for years to procure suppression of Negro slavery?

And shall it appear at the same time that those set free in Christ have done little to rescue men and women from hell? God forbid! God forbid! Surely if the children of this world are zealous to promote earthly freedom, the children of God ought to be much more zealous to promote spiritual freedom. In the past, suffice it to say, we have been selfish and lazy in this matter. For the rest of our days let us use every effort to promote spiritual freedom. If we have tasted the blessings of freedom, let us spare no pains to make others free.

Are you free? Then look forward in faith and hope for good things yet to come.

Free as we are, if we believe in Christ, we must surely feel every day that we are not free from the presence of guilt, the power of sin, and the temptations of the devil. Redeemed as we are from the eternal consequences of the fall, we must often feel that we are not yet redeemed from sickness and weakness, from sorrow and from pain. No, indeed! Where are the free in Christ on earth who are not often painfully reminded that they are not yet in heaven? We are still in the body; we are still traveling through the wilderness of this world: we are not at home. We have shed many tears already, and probably we

will have to shed many more; we still have within us a poor weak heart: we are still liable to be assaulted by the devil. Our redemption has surely begun, but it is not yet completed. We have redemption now in the root, but we do not have it in the flower.

But let us take courage: there are better days yet to come. Our great Redeemer and Liberator has gone before us to prepare a place for His people, and when He comes again our redemption will be complete. The great jubilee year is yet to come:

-- A few more Christmas and New Year's Days

-- A few more meetings and partings

-- A few more births and deaths

-- A few more weddings and funerals

-- A few more tears and struggles

-- A few more sicknesses and pains

-- A few more Sundays, Baptisms, and Lord Suppers

-- A few more sermons and prayers

-- A few more, and the end will come!

Our Master will come back again. The dead saints will be raised. The living saints will be changed. Then, and not till then will we be completely free. The liberty which we enjoyed by faith will be changed into the liberty of sight, and the freedom of hope into the freedom of certainty.

Come, then, and let us resolve to wait, and watch, and hope, and pray, and live like men and women who have something laid up for them in heaven. The night is far spent, and the day is at hand. Our King is not far off: our full redemption draws near. Our full salvation

is nearer then when we first believed. The signs of the times are strange, and demand every Christian's serious attention. The kingdoms of this world are in confusion: everywhere the powers of this world are reeling and shaken to their foundations. Extremely happy are those who are citizens of Christ's eternal kingdom, and ready for anything that may come. Blessed indeed are those men and women who know and feel that they are free! Amen.

HAPPINESS

"Blessed are the people whose God is the Lord." Psalm 144:15

An atheist was once addressing a crowd of people in the open air. He was trying to persuade them that there was no God and no devil, no heaven, and no hell, no resurrection, no judgment, and no life to come. He advised them to throw away their Bibles, and not to pay attention to what preachers said. He recommended them to think as he did, and to be like him. He talked boldly. The crowd listened eagerly. It was "the blind leading the blind." Both were falling into the pit (Matthew 15:14).

In the middle of his address a poor old woman suddenly pushed her way through the crowd, to the place where he was standing. She stood before him. She looked him full in the face. "Sir," she said, in a loud voice, "Are you happy?" The atheist looked scornfully at her, and gave her no answer. "Sir," she said again, "I ask you to answer my question. Are you happy? You want us to throw away our Bibles. You tell us not to believe what preachers say about Christ. You advise us to think as you do, and be like you. Now before we take your advice we have a right to know what good we will gain by it. Do your fine new ideas give you a lot of comfort? Do you yourself really feel happy?"

The atheist stopped, and attempted to answer the old woman's question. He stammered, and shuffled, and fidgeted, and endeavored to explain his meaning. He tried hard to return to the subject. He said, he "had not come to preach about happiness." But it was of no use. The old woman stuck to her point. She insisted on her question being answered, and the crowd took her side. She pressed him hard with her inquiry, and would take no excuse. And at last the atheist was obliged to leave, and sneak off in the confusion. His conscience would not let him stay: he dared not say that he was happy.

The old woman showed great wisdom in asking the question that she did. The argument she used may seem very simple, but in reality it is one of the most powerful that can be employed. It is a weapon that has more effect on some minds than the most elaborate reasoning by some of our great apologists. Whenever a man begins to speak against and despise old Bible Christianity, thrust home at his conscience the old woman's question. Ask him whether his new views make him feel comfortable within himself. Ask Him whether he can say, with honesty and sincerity, that he is happy. The grand test of a man's faith and religion is, "Does it make him happy?"

Let me now warmly invite every reader to consider the subject of this paper. Let me warn you to remember that the salvation of your soul, and nothing less, is closely bound up with the subject. The heart cannot be right in the sight of God which knows nothing of happiness. That man or woman cannot be in a safe state of soul who feels nothing of peace within.

There are three things which I purpose to do, in order to clear up the subject of happiness. I ask special attention to each one of them. And I pray the Spirit of God will apply it to all the souls of those who read this paper.

I. Let me point out some things which are absolutely essential to happiness.

II. Let me expose some common mistakes about the way to be happy.

III. Let me show the way to be truly happy.

I. First of all I have to "point out some things which are absolutely essential to true happiness."

Happiness is what all mankind wants to obtain: the desire of it is deeply planted in the human heart. All men naturally dislike pain, sorrow, and discomfort. All men naturally like ease, comfort, and bliss. All men naturally hunger and thirst after happiness. Just as the

sick man longs for health, and the prisoner of war for liberty--just as the parched traveler in hot countries longs to see the cooling fountain, or the ice-bound polar voyager the sun rising above the horizon--just in the same way does poor mortal man long to be happy. But how few consider what they really mean when they talk of happiness! How vague and indistinct and undefined the ideas of most men are on the subject! They think some are happy who in reality are miserable: they think some are gloomy and sad who in reality are truly happy. They dream of a happiness which in reality would never satisfy their nature's wants. Let me try this day to throw a little light on the subject.

True happiness "is not perfect freedom from sorrow and discomfort." Let that never be forgotten. If it were so there would be no such thing as happiness in the world. Such happiness is for angels who have never fallen, and not for man. The happiness I am inquiring about is the kind that a poor, dying, sinful creature may hope to attain. Our whole nature is defiled by sin. Evil abounds in the world. Sickness, and death, and change are daily doing their sad work on every side. In such a state of things the highest happiness man can attain to on earth must necessarily be a mixed thing. If we expect to find any literally perfect happiness on this side of the grave, we expect what we will not find.

True happiness "does not consist in laughter and smiles." The face is very often a poor index of the inward man. There are thousands who laugh loud and are merry in the company of others, but are wretched and miserable in private, and almost afraid to be alone. There are hundreds who are solemn and serious in their demeanor, whose hearts are full of solid peace. A poet once wrote that our smiles are not worth very much, he said, "A man may smile and smile and be a villain."

And the eternal Word of God teaches us that "Even in laughter the heart may ache" (Proverbs 14:13). Don't tell me of smiling and laughing faces: I want to hear of something more than that when I

ask whether a man is happy. A truly happy man no doubt will often show his happiness in his face; but a man may have a very merry face and yet not be happy at all.

Of all deceptive things on earth nothing is so deceptive as mere fun and cheerfulness. It is a hollow empty show, utterly devoid of substance and reality. Listen to the brilliant talker in society, and mark the applause which he receives from an company: follow him to his own private room, and you will very likely find him plunged in sad despondency. I know a man who confessed that even when he was thought to be most happy he often wished that he were dead. Look at the smiling beauty at the party, and you might suppose she never knew what it was like to be unhappy; see her the next day at her own home, and you may probably find her angry at herself and everybody else besides. No, worldly fun is not real happiness! There is a certain pleasure about it, I do not deny. There is an animal excitement about it, I make no question. There is a temporary elevation of spirits about it, I freely concede. But don't call it by the sacred name of happiness. The most beautiful cut flowers stuck in the ground do not make a garden. When ordinary glass is called diamond, and tinsel is called gold, then, and not till then can people who can laugh and smile be called happy men. Once there was a man who consulted a physician about his depression. The physician advised him to keep up his spirits by going to hear the great comic actor of the day. "You should go and hear Matthews. He will make you good." "Sorry to say, sir," was the reply, "I am Matthews himself!"

To be truly happy "the highest wants of a man's nature must be met and satisfied." The requirements of his curiously wrought constitution must be all met. There must be nothing about him that cries, "Give, give," but cries in vain and gets no answer. Animals are happy as long as they are warm and fed. The little infant looks happy when it is clothed, and fed, and well, and in its mother's arms. And why? Because it is satisfied. And just so it is with man. His highest wants must be met and satisfied before he can be truly happy. All

needs must be met. There must be no void, no empty places, no unsupplied cravings. Till then he is never truly happy.

And what are "man's principal wants?" Does he only have a body? No: he has something more! He has a soul. Does he only have the five senses? Can he do nothing but hear, and see, and smell, and taste, and feel? No: he has a thinking mind and a conscience! Does he have any consciousness of any world but that in which he lives and moves? He has. There is still a small voice within him which often makes itself heard: "That this is not all there is to life! There is world unseen: there is a life beyond the grave." Yes! it is true. We are fearfully and wonderfully made. All men know it: all men feel it, if they would only speak the truth. It is utter nonsense to pretend that food and clothing and earthly material wealth alone can make men happy. The soul has needs. There are needs of the conscience. There can be no true happiness until these wants are satisfied.

To be truly happy "a man must have sources of happiness which are not dependent on anything in this world." There is nothing on earth which is not stamped with the mark of instability and uncertainty. All the good things that money can buy are but for a moment: they either leave us or we are obliged to leave them. All the sweetest relationships in life are liable to come to an end: death may come any day and cut them off. The man whose happiness depends entirely on things here below is like him who builds his house on sand.

Don't tell me of your happiness if it daily depends on the uncertainties of the earth. Your home may be rich in comforts; your wife and children may be all you could desire; your incomes may be amply sufficient to meet all your wants. But oh, remember, if you have nothing more than this to look to, that you are standing on the edge of a cliff! You joy may be deep and earnest, but it is fearfully short-lived. It has no root. It is not true happiness.

To be really happy "a man must be able to look at every part of his life without uncomfortable feelings." He must be able to look at the

past without guilty fears; he must be able to look around him without discontent; he must be able to look forward without anxious dread. He must be able to sit down and think calmly about things past, present, and to come, and feel prepared. The man who has a weak side in his condition--a side that he does not like looking at or considering--that man is not really happy.

Do not talk to me of your happiness, if you are unable to look steadily either before or behind you. Your present position may be easy and pleasant. You may find many sources of joy and gladness in your profession, your dwelling-place, your family, and your friends. Your health may be good, your spirits may be cheerful. But stop and think quietly over your past life. Can you reflect calmly on all the omissions and commissions of bygone years? How will they bear God's inspection? How will you answer for them at the last judgment? And then look forward and think on the years yet to come. Think of the certain end towards which you are heading; think of death; think of judgment; think of the hour when you will meet God face to face. Are you ready for it? Are you prepared? Can you look forward to these things without alarm? Oh, be very sure if you cannot look comfortably at any time in your life but the present, then your boasted happiness is a poor unreal thing! It is but a fancy and decorated coffin--fair and beautiful on the outside, but nothing but bones and decay within. It is a mere thing of a day, like Jonah's gourd. It is not real happiness.

I ask my readers to fix in their minds the account of things essential to happiness, which I have attempted to give. Dismiss from your thoughts the many mistaken notions on this subject, they are like counterfeit money. To be truly happy, the wants of your soul and conscience must be satisfied; to be truly happy, your joy must be founded on something more than this world can give you; to be truly happy, you must be able to look on every side--above, below, behind, before--and feel that all is right. This is real, genuine happiness: this is the happiness I have in view when I urge your attention to the subject of this paper.

II. In the next place, "let me expose some common mistakes about the way to be happy."

There are several roads which are thought by many to lead to happiness. In each of these roads thousands and tens of thousands of men and women are continually traveling. Each fancies that if he could only attain all he wants he would be happy. Each fancies, if he does not succeed, that the fault is not in his road, but in his own lack of luck and good fortune. And everyone seems ignorant of the fact that they are chasing after shadows. They have started in a wrong direction: they are seeking that which can never be found in the place where they seek it.

I will mention by name some of the principal delusions about happiness. I do it in love, and kindness, and compassion to men's souls. I believe it to be a public duty to warn people against cheats, quacks, and impostors. Oh how much trouble and sorrow it might save my readers, if they would only believe what I am going to say!

It is an utter mistake to suppose the "position and fame alone" can give happiness. The kings, presidents, and rulers of this world are not necessarily happy men. They have troubles and crosses, which none know but themselves; they see a thousand evils, which they are unable to remedy; they are slaves working in golden chains, and have less real liberty than any in the world; they have burdens and responsibilities laid upon them, which are a daily weight on their hearts. The Roman Emperor Antonine often said, that "the imperial power was an ocean of miseries." Queen Elizabeth, when she heard a milk-maid singing, wished that she had been born to a lot like her's. Never did the poet write a truer word than when he said, "Uneasy lies the head that wears a crown."

It is an utter mistake to suppose that "riches alone" can give happiness. They can enable a man to command and possess everything but inward peace. They cannot buy a cheerful spirit and a light heart. There is anxiety in the getting of them, and anxiety in the

keeping of them, anxiety in the using of them, and anxiety in the disposing of them, anxiety in the gathering, and anxiety in the scattering of them. He is a wise man who said that "money" was only another name for "trouble."

It is an utter mistake to suppose that "learning and science alone" can give happiness. They may occupy a man's time and attention, but they cannot really make him happy. They that increase knowledge often "increase sorrow:" the more they learn, the more they discover their own ignorance (Ecclesiastes 1:18). The heart wants something as well as the head: the conscience needs food as well as the intellect. All the secular knowledge in the world will not give a man joy and gladness, when he thinks about sickness, and death, and the grave. They that have climbed the highest, have often found themselves solitary, dissatisfied, and empty of peace. The learned Selden, at the close of his life, confessed that all his learning did not give him such comfort as four verses of Titus: "For the grace of God that brings salvation has appeared to all men. It teaches us to say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope--the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good. Titus 2:11-14

It is an utter mistake to suppose that "idleness alone" can give happiness. The laborer who gets up at five in the morning, and goes out to work all day in a cold clay ditch, often thinks, as he walks past the rich man's house, "What a fine thing it must be to have no work to do." Poor fellow! He doesn't know what he is saying. The most miserable creature on earth is the man who has nothing to do. Work for the hands or work for the mind is absolutely essential to human happiness. Without it the mind feeds upon itself, and the whole inward man becomes diseased. The machinery within "will" work, and without something to work upon, will often wear itself to pieces. There was no idleness in the Garden of Eden. Adam and Eve had to

"work it and take care of it." There will be no idleness in heaven: God's "servants will serve Him." Oh, be very sure the idlest man is the man most truly unhappy! (Genesis 2:15; Revelation 22:3)

It is an utter mistake to suppose that "pleasure-seeking and amusement alone" can give happiness. Of all roads that men can take in order to be happy, this is the one that is most completely wrong. Of all weary, flat, dull, and unprofitable ways of spending life, this exceeds them all. To think of a dying creature, with an immortal soul, expecting happiness in feasting and reveling--in dancing and singing--in dressing and visiting--in party-going and gambling--in races and fairs--in hunting and shooting--in crowds, in laughter, in noise, in music, in wine! Surely it is a sight that is enough to make the devil laugh and the angels weep. Even a child will not play with its toys all day long. It must have food. But when grown up men and women think to find happiness in a constant round of amusement they sink far below a child.

I place before every reader of this paper these common mistakes about the way to be happy. I ask you to mark them well. I warn you plainly against these pretended short cuts to happiness, however popular they may be. I tell you that if you believe that any one of them can lead you to true peace you are entirely deceived. Your conscience will never feel satisfied; your immortal soul will never feel easy: your whole inward man will feel uncomfortable and unhealthy. Take any one of these roads, or take all of them, and if you have nothing besides to look to, you will never find happiness. You may travel on and on and on, and the wished for object will seem far away at the end of each stage of life as when you started. You are like one pouring water into a sieve, or putting money into a bag with holes. You might as well try to make an elephant happy by feeding him with a grain of sand a day, as try to satisfy that heart of yours with position, riches, learning, idleness, or pleasures.

Do you doubt the truth of all that I am saying to you? I dare say you do. Then let us turn to the great Book of human experience, and read

over a few lines out of its solemn pages. You will have the testimony of a few competent witnesses on the great subject I am calling to your attention.

A king will be our first witness: I mean Solomon, King of Israel. We know that he had power, and wisdom, and wealth, far exceeding that of any ruler of his time. We know from his own confession, that he tried the great experiment of seeing how far the good things of this world can make men happy. We know from the record of his own hand, the result of this curious experiment. He writes it by the inspiration of the Holy Spirit, for the benefit of the whole world, in the book of Ecclesiastes. Never, surely, was the experiment tried under such favorable circumstances: never was any one so likely to succeed as the Jewish King. Yet what is Solomon's testimony? You have it in his melancholy words: "I have seen all the things that are done under the sun; all of them are meaningless, a chasing after wind" (Ecclesiastes 1:14).

A famous German writer will be our next witness: I mean Goethe. It is well known that he was almost idolized by many during his life. His works were read and admired by thousands. His name was known and honored, wherever German was read, all over the world. And yet the praise of man, of which he reaped such an abundant harvest, was utterly unable to make Goethe happy. "He confessed, when about eighty years old, that he could not remember being in a really happy state of mind even for a few weeks together; and that when he wished to feel happy, he had to veil his self-consciousness." (Sinclair's Anecdotes and Aphorisms, p. 280)

An English poet will be our next witness: I mean Lord Byron, if ever there was one who ought to have been happy according to the standard of the world, Lord Byron was the man. He began life with all the advantages of English rank and position. He had splendid abilities and powers of mind, which the world soon discovered and was ready to honor. He had a sufficiency of means to gratify every lawful wish. Humanly speaking, there seemed nothing to prevent

him from enjoying life and being happy. Yet it is a notorious fact that Byron was a miserable man. Misery stands out in his poems: misery creeps out in his letters. Weariness, boredom, disgust, and discontent appear in all of his ways. He is an awful warning that rank, and title, and literary fame, alone, are not sufficient to make a man happy.

A man of science will be our next witness: I mean Sir Humphrey Davy. He was a man eminently successful in the line of life which he chose, and deservedly so. A distinguished philosopher-- the inventor of the famous safety-lamp which bears his name, and has preserved many a poor miner from death by fiery explosion. A member of the ruling class in England and President of the Royal Society--his whole life seemed a continual career of prosperity. If education alone were the road to happiness, this man at least ought to have been happy. Yet what was the true record of Davy's feelings? We have it in his own sad journal at the latter part of his life. He describes himself in two painful words: "Very miserable!"

The Statesmen and Politicians who have swayed the destinies of the world, ought by good right to be our last witnesses. But I refrain, in Christian love, to bring them forward. It makes my heart ache when I run my eye over the list of names famous in history, and think how many have worn out their lives in a breathless struggle after office and distinction. How many of our greatest men have died of broken hearts--disappointed, disgusted, and tried with constant failure! How many have left on record some humbling confession that in the plenitude of their power they were grieving for rest, as the caged eagle for liberty! How many whom the world is applauding as "masters of the situation," are in reality little better than galleyslaves, chained to the oar and unable to get free! Yes, there are many sad proofs, both among the living and the dead, that to be great and powerful is not necessarily to be happy.

I think it very likely that men do not believe what I am saying. I know something of the deceitfulness of the heart on the subject of

happiness. There are few things which man is slow to believe as the truths I am now putting forth about the way to be happy. Bear with me then while I say something more.

Come and stand with me some afternoon in the heart of the city of London. Let us watch the faces of most of the wealthy men whom we will see leaving their places of business at the close of the day. Some of them are worth hundred of thousands: some of them are worth millions. But what is written in the faces of these grave men whom we see swarming out from the Bank of England and the Stock Exchange? What is the meaning of those deep lines which wrinkle so many a cheek and so many a brow? What is the meaning of that air of anxious thoughtfulness which is worn by five out of every six we meet? Yes, these things tell a serious tale. They tell us that it needs something more than gold and bank notes to make men happy.

Come next and stand with me near the Houses of Parliament, in the middle of a busy session. Let us scan the faces of the politicians, whose names are familiar and well-known all over the civilized world. There you may see on some fine evening the mightiest Statesmen in England hurrying to a debate, like eagles to the carcass. Each has the power of good or evil in his tongue which it is fearful to contemplate. Each may say things before tomorrow's sun dawns, which may affect the peace and prosperity of nations, and convulse the world. There you may see the men who hold the reins of power and government already; there you may see the men who are daily watching for an opportunity of snatching those reins out of their hands, and governing in their stead. But what do their faces tell us as they rush to their posts? What may be read in many of their wrinkled foreheads--so absent-looking and sunk in thought? They teach us a solemn lesson. They teach us that it needs something more than political greatness to make men happy.

Come next and stand with me in the most fashionable part of London, in the height of the season. Let us visit Regent Street or Pall Mall, Hyde Park or May Fair. How many beautiful faces and splendid

clothes we will see! How many we will count in an hour's time who seem to possess the choicest gifts of this world- -beauty, wealth, position, fashion, and a throng of friends. But how few we will see who appear happy! In how many faces we will read weariness, dissatisfaction, discontent, sorrow, or unhappiness, as clearly as if it was written with a pen! Yes: it is a humbling lesson to learn, but a very wholesome one. It needs something more than position, and fashion, and beauty, to make people happy.

Come next and walk with me through some quiet country village in merry England. Let us visit some secluded corner, far away from the great cities, and fashionable indulgence and political strife. There are many such villages to be found in the land. There are even rural places where there is neither street, nor shop, nor bar--where there is work for all the laborers, and a church for all the population, and a school for all the children, and a minister of the gospel to look after the people. Surely, you will say, we will find happiness here! Surely such places must be the very abodes of peace and joy! Go into these quietlooking cottages, one by one, and you will soon be shocked. Learn the inner history of each family, and you will soon alter your mind. You will soon discover that backbiting, and lying, and slandering, and envy, and jealousy, and pride, and laziness, and drinking, and extravagance, and lust, and petty quarrels, can murder happiness in the country quite as much as in the town. No doubt a rural village sounds pretty in poetry, and looks beautiful in pictures; but in sober reality human nature is the same evil thing everywhere. Yes, it needs something more than a residence in a quiet country village to make any child of Adam a happy man!

I know these are ancient things. They have been said a thousand times before without effect, and I suppose they will be said without effect again. I want no greater proof of the corruption of human nature than the determination with which we seek happiness where happiness cannot be found. Century after century wise men have left on record their experience about the way to be happy. Century after century the children of men will declare that they know the way to

happiness perfectly well, and need no teaching. They cast to the winds our warnings; they rush, every one, on his own favorite path; they walk in a worthless shadow, and trouble themselves in vain, and wake up when it is too late to find that their whole life has been a great mistake. Their eyes are blinded: they will not see that their visions are as baseless and disappointing as the mirage of the African desert. Like the tired traveler in those deserts, they think they are approaching a lake of cooling waters; like the same traveler, they find to their dismay that this imaginary lake was a splendid optical delusion, and that they are still helpless in the midst of burning sands.

Are you a young person? I implore you to accept the tender warning of a minister of the Gospel, and not to seek happiness where happiness cannot be found. Don't seek it in riches; don't seek it in power and position; don't seek it in pleasure; don't seek it in learning. All these are bright and splendid fountains: their waters taste sweet. A crowd is standing around them, which will not leave the, but oh, remember that God has written over each of these fountains, "Everyone who drinks this water will be thirsty again" (John 4:13). Remember this and you will be wise.

Are you poor? Are you tempted to daydream that if you had the rich man's place you would be quite happy? Resist the temptation, and cast it behind you. Do not envy your wealthy neighbors: be content with such things as you have. Happiness does not depend on houses or land; silk and fine clothes cannot shut out sorrow from the heart; mansions and villas cannot prevent anxiety and care coming in through their doors. There is as much misery riding and driving about in cars as there is walking about on foot: there is as much unhappiness in elegant houses as in humble cottages. Oh, remember the mistakes which are common about happiness and be wise!

III. Let me now, in the last place, "point out the way to be really happy."

There is a sure path which leads to happiness, if men will only take it. There never lived a person who traveled in that path, and missed the object that he sought to attain.

It is a path open to all. It needs neither wealth, nor position, nor learning in order to walk in it. It is for the servant as well as for the master: it is for the poor as well as for the rich. None are excluded but those who exclude themselves.

Where is this path? Where is this road? Listen, and you will hear.

The way to be happy is "to be a real, thorough-going true-hearted Christian." Scripture declares it; experience proves it. The converted man, the believer in Christ, the child of God--he, and he alone, is the happy man.

It sounds too simple to be true: it seems at first sight so simple a statement that it is not believed. But the greatest truths are often the simplest. The secret which many of the wisest on earth have utterly failed to discover, is revealed to the humblest believer in Christ. I repeat it deliberately, and defy the world to disprove it: the true Christian is the only happy man.

What do I mean when I speak of a true Christian? Do I mean everybody who goes to a church? Do I mean everybody who professes an orthodox creed, and bows his head at the belief? Do I mean everybody who professes to love the Gospel? No: indeed! I mean something very different. All are not Christians who are called Christians. The man I have in view is "the Christian in heart and life." He who has been taught by the Spirit really to feel his sins--he who really rests all his hopes on the Lord Jesus Christ, and His payment for man's sins on the Cross--he who has been born again and really lives a spiritual, holy life--he whose religion is not merely a Sunday show, but a mighty constraining principle governing every day of his life--he is the man I mean, when I speak of a true Christian.

What do I mean when I say the true Christian is happy? Has he no doubts and no fears? Has he no anxieties and no troubles? Has he no sorrows and no cares? Does he never feel pain, and shed no tears? Far be it from me to say anything of the kind. He has a body weak and frail like other men; he has affections and passions like every one born of a woman: he lives in a changing world. But deep down in his heart he has a mine of solid peace and substantial joy which is never exhausted. This is true happiness.

Do I say that all true Christians are equally happy at all times? No: not for a moment! All have their ebbs and flows of peace, like the sea. Their bodily health is not always the same; their earthly circumstances are not always the same; the souls of those they love fill them at times with special anxiety: they themselves are sometimes overtaken by a fault, and walk in darkness. They sometimes give way to inconsistencies and besetting sins, and lose their sense of forgiveness. But, as a general rule the true Christian has a deep pool of peace within him, which even at the lowest is never entirely dry.

I use the words, "as a general rule," advisedly. When a believer falls into such a horrible sin as that of David [adultery and murder], it would be monstrous to talk of his feeling inward peace. If a man professing to be a true Christian talked to me of being happy in such a case--before giving any evidence of the deepest, most heart-abasing repentance--I should feel great doubts whether he ever had any grace at all.

The true Christian is the only happy man, because "his conscience is at peace." That mysterious witness for God, which is so mercifully placed within us, is fully satisfied and at rest. It sees in the blood of Christ a complete cleansing away of all its guilt. It sees in the priesthood and mediation of Christ a complete answer to all its fears. It sees that through the sacrifice and death of Christ, God can now be just, and yet be the justifier of the ungodly. It no longer bites and stings, and makes its possessor afraid of himself. The Lord Jesus

Christ has amply met all its requirements. Conscience is no longer the enemy of the true Christian, but his friend and adviser. Therefore he is happy.

The true Christian is the only happy man, because he can "sit down quietly and think about his soul." He can look behind him and ahead of him, he can look within him and around him, and feel, "All is well." He can think calmly on his past life, and however many and great his sins, take comfort in the thought that they are all forgiven. The righteousness of Christ covers all, as Noah's flood covered the highest mountain. He can think calmly about things to come, and yet not be afraid. Sickness is painful; death is solemn; the judgment day is an awful thing: but having Christ for him, he has nothing to fear. He can think calmly about the Holy God, whose eyes are on all his ways, and feel, "He is my Father, my reconciled Father in Christ Jesus. I am weak; I am unprofitable: yet in Christ He regards me as His dear child, and is well-pleased." Oh, what a blessed privilege it is to be able to "think," and not be afraid! I can well understand the mournful complaint of the prisoner in solitary confinement. He had warmth, and food, and clothing, and work, but he was not happy. And why? He said, "He was obliged to think."

The true Christian is the only happy man, because "he has sources of happiness entirely independent of this world." He has something which cannot be affected by sickness and by deaths, by private losses and public calamities--he has the "peace of God, which transcends all understanding." He has a hope laid up for him in Heaven; he has a treasure which moth and rust cannot corrupt; he has a house which can never be torn down. His loving wife may die, and his heart feel torn in two; his darling children may be taken from him, and he may be left alone in this cold world; his earthly plans may be crossed; his health may fail; but all this time he has a part of him which can never be hurt. He has a Friend who never dies; he has possessions beyond the grave, of which nothing can deprive him: his springs of water on this earth may dry up, but his springs of living water never run dry. This is real happiness.

The true Christian is happy, because he is "in his right position." All the powers of his being are directed to right ends. His affections are not set on things here on earth, but on things in heaven; his will is not bent on self-indulgence, but is submissive to the will of God; his mind is not absorbed in wretched perishable insignificant things. He desires useful employment: he enjoys the luxury of doing good. Who does not know the misery of disorder? The heart of an unconverted man is like a house that is a mess. Grace puts everything in that heart in its right position. The things of the soul come first, and the things of the world come second. Anarchy and confusion cease: unruly passions no longer do what seems right in their own eyes. Christ reigns over the whole man, and each part of him does his proper work. The new heart is the only real happy heart, for it is the only heart that is in order. The true Christian has found out his place. He has laid aside his pride and self-will; he sits at the feet of Jesus, and is in his right mind: he loves God and loves man, and so he is happy. In heaven all are happy because all do God's will perfectly. The nearer a man gets to this standard the happier he will be.

The plain truth is that without Christ there is no happiness in the world. He alone can give the Comforter who abides forever. He is the sun; without Him men never feel warm. He is the light; without Him men are always in the dark. He is the bread; without Him men are always starving. He is the living water; without Him men are always thirsty. Give them what you like-- place them where you please-- surround them with all the comforts you can imagine--it makes no difference. Separate from Christ, the Prince of Peace, a man cannot be happy.

Give a man a sensible interest in Christ, and he will be happy "in spite of poverty." He will tell you that he wants nothing that is really good. He is provided for: he has riches in possession, and riches in restoration; he has meat to eat that the world does not know of; he has friends who never leave him or forsake him. The Father and the Son come to him, and make their home with him: the Lord Jesus Christ has supper with him, and he with Christ (Revelation 3:20).

Give a man a sensible interest in Christ, and he will be happy "in spite of sickness." His flesh may groan, and his body be worn out with pain, but his heart will rest and be at peace. One of the happiest people I ever saw was a young woman who had been hopelessly ill for many years with disease of the spine. She lay in a attic without the warmth of a fire; the roof was less than two feet above her face. She did not have the slightest hope of recovery. But she was always rejoicing in the Lord Jesus. The spirit triumphed mightily over the flesh. She was happy, because Christ was with her.

Give a man a sensible interest in Christ, and he will be happy "in spite of abounding public calamities." The government of his country may be thrown into confusion, rebellion and disorder may turn everything upside down, laws may be trampled underfoot; justice and equity may be outraged; liberty may be cast down to the ground; might may prevail over right: but still his heart will not fail. He will remember that the kingdom of Christ will one day be set up. He will say, like the old minister who lived throughout the turmoil of the French revolution: "It is all right: it will be well with the righteous."

I know well that Satan hates the doctrine which I am endeavoring to press upon you. I have no doubt he is filling your mind with objections and reasonings, and persuading you that I am wrong. I am not afraid to meet these objections face to face. Let us bring them forward and see what they are.

You may tell me that "you know many very religious people who are not happy at all." You see them diligent in attending public worship. You know that they are never missing at the Lord's Supper. But you see in them no marks of the peace which I have been describing.

But are you sure that these people you speak of are true believers in Christ? Are you sure that, with all their appearance of religion, they are born again and converted to God? Isn't very likely that they have nothing but the name of Christianity, without the reality; and a form of godliness, without the power? Yes! you have yet to learn that

people may do many religious acts, and yet possess no saving religion! It is not a mere formal, ceremonial Christianity that will ever make people happy. We want something more than going to Church, and going to the Lord's Table, to give us peace. There must be a real, vital union with Christ. It is not the formal Christian, but the true Christian, that is the happy man.

You may tell me that "you know really spiritually-minded and converted people who do not seem happy." You have heard them frequently complaining of their own hearts, and groaning over their own weaknesses. They seem to you all doubts, and anxieties, and fears; and you want to know where is the happiness in these people of which I have been saying so much.

I do not deny that there are many saints of God such as these whom you describe, and I am sorry for it. I allow that there are many believers who live far below their privileges, and seem to know nothing of the joy and peace in believing. But did you ever ask any of these people whether they would give up their Christianity, and go back to the world? Did you ever ask them, after all their groanings, and doubtings, and fearings, whether they think they would be happier if they ceased to follow after Christ? "Did you ever ask those questions?" I am certain if you did, that the weakest and lowest believers would all give you one answer. I am certain they would tell you that they would rather cling to their little scrap of Hope in Christ, than possess the world. I am sure they would all answer, "Our faith is weak, if we have any; our grace is small, if we have any; our joy in Christ is next to nothing at all: but we cannot give up what we have got. Though the Lord slay us, we must cling to Him." The root of happiness lies deep in many a poor weak believer's heart, when neither leaves nor blossoms are to be seen!

But you will tell me, in the last place, that "you cannot believe most believers are happy, because they are so solemn and serious." You think that they do not really possess this happiness I have been

describing, because their faces do not show it. You doubt the reality of their joy, because it is so little seen.

I might easily repeat what I told you at the beginning of this paper-- that a merry face is no sure proof of a happy heart. But I will not do so. I will rather ask you whether you yourself may not be the cause why believers look grave and serious when you meet them? If you are not converted yourself, you surely cannot expect them to look at you without sorrow. They see you on the broad road to Hell, and that alone is enough to give them pain: they see thousands like you, hurrying on to weeping and wailing and endless torment. Now, is it possible that such a daily sight should not give them grief? Your company, very likely, is one cause why they are solemn. Wait till you are a converted man yourself, before you pass judgment on the seriousness of converted people. See them in companies where all are of one heart, and all love Christ, and so far as my own experience goes, you will find no people so truly happy as true Christians.

I repeat my assertion in this part of my subject. I repeat it boldly, confidently, deliberately. I say that there is no happiness among men that will at all compare with that of the true Christian. All other happiness compared to this is moonlight compared to sunshine, and brass by the side of gold. Boast, if you will, of the laughter and merriment of irreligious men; sneer, if you will, at the concern and seriousness, which appear in the demeanor of many Christians. I have looked the whole subject in the face, and am not moved. I say that the true Christian alone is the truly happy man, and the way to be happy is to be a true Christian.

And now I am going to close this paper by a few words of plain application. I have endeavored to expose the fallacy of many views which prevail upon the subject. I have endeavored to point out, in plain and unmistakable words, where true happiness alone can be found. Permit me to close by an affectionate appeal to the consciences of all who may read this paper.

(1) In the first place, "let me entreat every reader of this paper to apply to his own heart the solemn question--Are you happy?"

High position or low position, rich or poor, master or servant, farmer or laborer, young or old, here is a question that deserves an answer-- "Are you really happy?"

Man of this world, who cares about nothing but the things of this world, neglecting the Bible, making a god of business or money, providing for everything but the day of judgment, scheming and planning about everything but eternity: are you happy? "You know that you are not."

Foolish woman, who is throwing life away in flippancy and fickleness, spending hours after hours on that poor frail body which must soon be fed to the worms, making an idol of dress and fashion, and excitement, and human praise, as if this world was all there was: are you happy? "You know that you are not."

Young man, who is bent on pleasure and self-indulgence, fluttering from one idle pastime to another, like the moth about the candle-- fancying yourself clever and knowing, and too wise to be led by preachers, and ignorant that the devil is leading you captive, like the animal that is led to the slaughter: are you happy? "You know that you are not."

Yes: each and all of you, you are not happy! And in your own consciences you know it well. You may not admit it, but it is sadly true. There is a great empty place in each of your hearts, and nothing will fill it. Pour into it money, learning, position, and pleasure, and it will still be empty. There is a sore place in each of your consciences, and nothing will heal it. Immorality can't; freethinking can't; Roman Catholicism can't; they are all quack medicines. Nothing can heal it, but that which at present you have not used--the simple Gospel of Christ. Yes: you are indeed a miserable people!

Take warning this day, that you will never be happy till you are converted. You might as well expect to feel the sun shine on your face when you turn your back to it, as to feel happy when you turn your back on God and on Christ.

(2) In the second place, "let me warn all who are not true Christians of the folly of living a life which cannot make them happy."

I pity you from the bottom of my heart, and eagerly persuade you to open your eyes and be wise. I stand as a watchman on the tower of the everlasting Gospel. I see you sowing misery for yourselves, and I call upon you to stop and think, before it is too late. Oh, that God may show you your folly!

You are hewing out for yourselves cisterns, broken cisterns, which can hold no water. You are spending your time, and strength, and affections on that which will give you no return for your labor-- "spending your money on that which is not bread, and your labor for that which does not satisfy" (Isaiah 55:2). You are building up Babels of your own contriving, and ignorant that God will pour contempt on your schemes for procuring happiness, because you attempt to be happy without Him.

Awake from your dreams, I beg you, and show yourselves men. Think of the uselessness of living a life which you will be ashamed of when you die, and of having a religion, in name only, which will just fail you when it is most wanted.

Open your eyes and look around the world. Tell me who was ever really happy without God and Christ and the Holy Spirit. Look at the road in which you are traveling. Mark the footsteps of those who have gone before you: see how many have turned away from it, and confessed that they were wrong. I warn you plainly, that if you are not a true Christian you will miss happiness in the world that now is, as well as in the world to come. Oh, believe me, the way of happiness, and the way of salvation are one and the same! He that will have his

own way, and refuses to serve Christ, will never be really happy. But he that serves Christ has the promise of both lives. He is happy on earth, and will be happier still in heaven.

If you are neither happy in this world nor the next, it will be all your own fault. Oh, think of this! Do not be guilty of such enormous folly. Who does not mourn over the folly of the drunkard, the drug addict, and the person who commits suicide? But there is no folly like that of the unrepentant child of the world.

(3) In the next place, "let me entreat all readers of this book, who are not yet happy, to seek happiness where alone it can be found."

The keys of the way to happiness are in the hands of the Lord Jesus Christ. He is sealed and appointed by God the Father, to give the bread of life to them that hunger, and to give the water of life to them that thirst. The door which riches and position and learning have so often tried to open, and tried in vain, is now ready to open to every humble, praying believer. Oh, if you want to be happy, come to Christ!

Come to Him, confessing that you are weary of your own ways, and want rest--that you find you have no power and might to make yourself holy or happy or fit for heaven, and have no hope but in Him. [Believe and Trust in Christ, Repent of your sins, and Submit to His Lordship] Tell Him this unreservedly. This is coming to Christ.

Come to Him, imploring Him to show you His mercy, and grant you His salvation--to wash you in His own blood, and take your sins away--to speak peace to your conscience, and heal your troubled soul. Tell Him all this unreservedly. This is coming to Christ.

You have everything to encourage you. The Lord Jesus Himself invites you. He proclaims to you as well as to others, "Come to Me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and

my burden is light" (Matthew 11:28-30). Wait for nothing. You may feel unworthy. You may feel as if you did not repent enough. But wait no longer. Come to Christ.

You have everything to encourage you. Thousands have walked in the way you are invited to enter, and have found it good. Once, like yourself, they served the world, and plunged deeply into folly and sin. Once, like yourself, they became weary of their wickedness, and longed for deliverance and rest. They heard of Christ, and His willingness to help and save: they came to Him by faith and prayer, after many a doubt and hesitation; they found Him a thousand times more gracious than they had expected. They rested on Him and were happy: they carried His cross and tasted peace. Oh, walk in their steps!

I implore you, by the mercies of God, to come to Christ. If you ever hope to be happy, I entreat you to come to Christ. Do not delay. Awake from your sleep: arise and be free! This day come to Christ.

(4) In the last place, "let me offer a few hints to all true Christians for the increase and promotion of their happiness."

I offer these hints with reluctance. I desire to apply them to my own conscience as well as to yours. You have found Christ's service happy. I have no doubt that you feel such sweetness in Christ's peace that you would desire to know more of it. I am sure that these hints deserve attention.

Believers, if you would have an increase of happiness in Christ's service, "labor every year to grow in grace." Beware of standing still. The holiest men are always the happiest. Let your aim be every year to be more holy--to know more, to feel more, to see more of the fullness of Christ. Do not rest on old grace: do not be content with the degree of Christianity which you have attained. Search the Scriptures more earnestly; pray more fervently; hate sin more; mortify self-will more; become more humble the nearer you draw to

your end; seek more direct personal communion with the Lord Jesus; strive to be more like Enoch-- daily walking with God; keep your conscience clear of little sins; grieve not the Spirit; avoid arguments and disputes about the lesser matters of religion: lay more firm hold upon those great truths, without which no man can be saved. Remember and practice these things, and you will be more happy.

Believers, if you would have an increase of happiness in Christ's service, "labor every year to be more thankful." Pray that you may know more and more what it is to "rejoice in the Lord" (Philippians 3:1). Learn to have a deeper sense of your own wretched sinfulness and corruption, and to be more deeply grateful, that by the grace of God you are what you are. Yes, there is too much complaining and too little thanksgiving among the people of God! There is too much murmuring and poring over the things that we don't have. There is too little praising and blessing for the many undeserved mercies that we have. Oh that God would pour out upon us a great spirit of thankfulness and praise!

Believers, if you would have an increase of happiness in Christ's service, "labor every year to do more good." Look around the circle in which you live your life, and determine to be useful. Strive to be of the same character with God: He is not only good, but "does good" (Psalm 119:68). Alas there is far too much selfishness among believers in the present day! There is far to much lazy sitting by the fire nursing our own spiritual diseases, and growling over the state of our own hearts. Get up; and be useful in your day and generation! Is there no one in all the world that you can read the Bible to? Is there no one that you can speak to about Christ? Is there no one that you can write to about Christ? Is there literally nothing that you can do for the glory of God, and the benefit of your fellow-men? Oh I cannot think it! I cannot think it. There is much that you might do, if you had only the will. For your own happiness' sake, arise and do it, without delay. The bold, outspoken, working Christians are always the happiest. The more you do for God, the more God will do for you.

The compromising lingering Christian must never expect to taste perfect peace. THE MOST ENERGETIC CHRISTIAN WILL ALWAYS BE THE HAPPIEST MAN.

FORMALISM

"Having a form of godliness but denying its power."--2 Timothy 3:5

"A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical." "No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God." Romans 2:28-29

The texts which head this paper deserve serious attention at any time. But they deserve special notice in this age of the Church and the world. Never since the Lord Jesus Christ left the earth, was there so much formalism and false profession as there is in the present day. Now, more than ever, we ought to examine ourselves, and search our religion, that we may know what sort it really is. Let us try to find out whether our Christianity is a thing of form or a thing of heart.

I know of no better way of unfolding the subject than by turning to a plain passage of the Word of God. Let us listen to what Paul says about it. He lays down the following great principles in his Epistle to the Romans: "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God" (Romans 2:28-29). Three most instructive lessons

appear to me to stand out on the face of that passage. Let us see what they are.

I. We learn, first, that formal religion is not true religion, and a formal Christian is not a true Christian in God's sight.

II. We learn, secondly, that the heart is the seat of true religion, and that the true Christian is the Christian in heart.

III. We learn, thirdly, that true religion must never expect to be popular. It will not have the "praise of man, but praise from God."

Let us thoroughly consider these great principles. Two hundred years have passed away since a mighty Puritan preacher said, "Formalism, formalism, formalism is the great sin of this day, under which the whole country groans. There is more light than there was, but less life; more profession, but less holiness." (Thomas Hall, on 2 Timothy 3:5, 1658). What would this good man have said if he lived in our times?

I. We learn first, that "formal religion is not religion, and a formal Christian is not a Christian in God's sight."

What do I mean when I speak of formal religion? This is a point that must be made clear. Thousands, I suspect, know nothing about it. Without a distinct understanding of this point my whole paper will be useless. My first step will be to paint, describe, and define.

When a man is a Christian in name only, and not in reality--in outward things only, and not in his inward feelings--in profession only, and not in practice--when his Christianity in short is a mere matter of form, or fashion, or custom, without any influence on his heart or life- -in such a case as this the man has what I call a "formal religion." He possesses indeed the "form," or shell, or surface of religion, but he does not possess its substance or its "power."

Look for example at those thousands of people whose whole religion seems to consist in keeping religious ceremonies and ordinances. They regularly attend public worship. They regularly go to the Lord's Table. But they never get any further. They know nothing of true heartfelt Christianity. They are not familiar with the Scriptures, and take no delight in reading them. They do not separate themselves from the ways of the world. They draw no distinction between godliness and ungodliness in their friendships, or matrimonial alliances. They care little or nothing about the distinctive doctrines of the Gospel. They appear utterly indifferent as to what they hear preached. You may be in their presence for weeks, and from what you hear or see on any week day, you might easily assume they were atheists. What can be said about these people? They clearly profess to be Christians; and yet there is neither heart nor life in their Christianity. There is but one thing to be said about them--they are formal Christians. Their religion is only a FORM.

Look in another direction at those hundreds of people whose religion seems to consist of a lot of talk and profession. They know the theory of the Gospel with their heads, and profess to delight in Evangelical doctrine. They can say a lot about the "soundness" of their own views, and the "ignorance" of all who disagree with them. But they never get any further! When you examine their inner lives you find that they know nothing of practical godliness. They are neither truthful, nor loving, nor humble, nor honest, nor kind, nor gentle, nor giving, nor honorable. What shall we say of these people? They claim to be Christians, and yet there is neither substance nor fruit in their Christianity. There is but one thing to be said--They are formal Christians. Their religion is only an empty FORM.

Such is the formal religion against which I wish to raise a warning voice this day. Here is the rock on which multitudes of people from every part of the world are making catastrophic shipwreck of their souls. One of the wickedest things that was ever said was this: "Don't worry about your religion, but only the appearance of it."

Such notions are from the earth. No, rather they are from beneath the earth: they smell of the pit. Beware of them, and stand on your guard. If there is anything about which the Scripture speaks expressly, it is the sin and uselessness of FORMALISM.

Listen to what Paul tells the Romans: "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical" (Romans 2:28). These are strong words indeed! A man might be a son of Abraham according to the flesh--a member of one of the twelve tribes-- circumcised the eighth day--a keeper of all the feasts--a regular worshipper in the temple--and yet in God's sight not be a Jew! In the same way, a man may be a Christian by outward profession--a member of a Christian Church--baptized with Christian baptism--faithful in receiving the Lord's Supper--and yet in God's sight, not a Christian at all.

Hear what the prophet Isaiah says: "Listen to the Lord, you leaders of Israel! Listen to the law of our God, people of Israel. You act just like the rulers and people of Sodom and Gomorrah. "I am sick of your sacrifices," says the Lord. "Don't bring me any more burnt offerings! I don't want the fat from your rams or other animals. I don't want to see the blood from your offerings of bulls and rams and goats. Why do you keep parading through my courts with your worthless sacrifices? The incense you bring me is a stench in my nostrils! Your celebrations of the new moon and the Sabbath day, and your special days for fasting—even your most pious meetings— are all sinful and false. I want nothing more to do with them. I hate all your festivals and sacrifices. I cannot stand the sight of them! From now on, when you lift up your hands in prayer, I will refuse to look. Even though you offer many prayers, I will not listen. For your hands are covered with the blood of your innocent victims. Isaiah 1:10-15

These words, when examined, are extraordinary. The sacrifices which are here declared to be useless were appointed by God Himself! The feasts and ordinances which God says He "hates," had

been prescribed by Him! God Himself pronounces His own institutions to be useless when they are used formally and without heart in the worshipper! In fact, they are worse than useless; they are even offensive and hurtful. Words cannot be imagined more distinct and unmistakable. They show that formal religion is worthless in God's sight. It is not worth calling it religion at all.

Hear, lastly what our Lord Jesus Christ says. We find Him saying of the Jews of His day: "These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men" (Matthew 15:8-9). We see Him repeatedly denouncing the formalism and hypocrisy of the scribes and Pharisees, and warning His disciples against it. Eight times in one chapter (Matthew 23:13) He says to them, "Woe to you, teachers of the law and Pharisees, you hypocrites!" But for the worst of sinners He always had a word of kindness, and held out to them an open door. But formalism, He would have us know, is a desperate disease, and must be exposed in the severest language. To the eye of an ignorant man a formalist may seem to have a very decent "quantity" of religion, though not perhaps of the best "quality." In the eye of Christ, however, the case is very different. In His sight formalism is not a true religion at all.

What shall we say to these testimonies of Scripture? It would be easy to add to them. They do not stand alone. If words mean anything, they are a clear warning to all who profess and call themselves Christians. They teach us plainly that as we dread sin and avoid sin, so we ought to dread formalism and avoid formalism. Formalism may take your hand with a smile, and look like a brother, while sin comes against us with drawn sword, and strikes at us like an enemy. But both have one end in view. Both want to ruin our souls; and of the two, formalism is the one most likely to do it. If we love life, let us beware of formalism in religion.

Nothing is "so common." It is one of the great family diseases of the whole race of mankind. It is born with us, grows with us, and is never

completely cast out of us till we die. It meets us in church, it meets us among the rich, and it meets us among the poor. It meets us among educated people, and it meets us among the uneducated. It meets us among the Roman Catholics, and it meets us among Protestants. It meets us among the leaders of the church, and it meets us among the newest member. It meets us among Evangelicals, and it meets us among those who go through many rituals, like the Liberals do. Go wherever we will, and join whatever Church we may, we are never beyond the risk of its infection. We will find it among Quakers and Plymouth Brethren, as well as among the Roman Catholics. The man who thinks that there is no formal religion in his church, is a very blind and ignorant person. If you love life, beware of formalism.

Nothing is "so dangerous" to a man's own soul. Familiarity with the form of religion, while we neglect its reality, has a fearfully deadening effect on the conscience. It brings up by degrees a thick crust of insensibility over the whole inner man. None seem to become so desperately hard as those who are continually repeating holy words and handling holy things, while their hearts are running after sin and the world. Leaders of our society, who go to church just for show, to make everyone think they are religious--Fathers who have family prayers formally, to keep up a good appearance in their homes--unconverted ministers, who every week are reading prayers and lessons of Scripture, in which they feel no real interest-- unconverted church members, who are constantly reading responses and saying "Amen," without feeling what they say--unconverted singers, who sing the most spiritual hymns every Sunday, merely because they have good voices, while their affections are entirely on things below--all, all, all are in awful danger. They are gradually hardening their hearts, and searing the skin of their consciences. If you love your own soul, beware of formalism.

Nothing, finally, is "so foolish," senseless, and unreasonable. Can a formal Christian really suppose that the mere outward Christianity he professes will comfort him in the day of sickness and the hour of death? That is impossible. A painting of a fire cannot warm, and a

painted banquet cannot satisfy hunger, and a formal religion cannot bring peace to the soul. Can he suppose that God does not see the heartlessness and deadness of his Christianity? Though he may deceive neighbors, acquaintances, fellow-worshippers, and ministers with a form of godliness, does he think that he can deceive God? The very idea is absurd. "Does He who formed the eye not see?" He knows the very secrets of the heart. He will "judge the secrets of men" at the last day. He who said to each of the seven Churches, "I know your works," is not changed. He who said to the man without the wedding garment, "Friend, how did you get in here?" will not be deceived by a little cloak of outward religion. If you don't want to be put to shame at the last day, once more I say, beware of formalism. (Psalm 94:9; Romans 2:16; Revelation 2:2; Matthew 22:11)

II. I move on to the second thing which I want you to consider. "The heart is the seat of true religion, and the true Christian is the one who is a Christian in their heart."

The heart is the real test of a man's character. It is not what he says or what he does by which the man may be always known. He may say and do things that are right, from false and unworthy motives, while his heart is altogether wrong. The heart is the man. "As he thinks in his heart, so he is" (Proverbs 23:7).

The heart is the right test of a man's religion. It is not enough that a man holds to correct doctrine, and maintains a proper outward form of godliness. What is in his heart? That is the great question. That is what God looks at. "Man looks at the outward appearance, but the Lord looks at the heart" (1 Samuel 16:7). This is what Paul lays down distinctly as the standard measure of the soul: "A man is a Jew if he is one inwardly; and circumcision is circumcision of the heart" (Romans 2:28). Who can doubt that this mighty sentence was written for Christians as well as for Jews? He is a Christian, the apostle would have us know, which is one inwardly, and baptism is that of the heart.

The heart is the place where saving religion must begin. It is naturally irreligious, and must be renewed by the Holy Spirit. "I will give you a new heart," your old heart is naturally hard, and must be made tender and be broken. "I will remove from you your heart of stone and give you a heart of flesh." "The sacrifices of God are a broken spirit; a broken and contrite heart." Man's heart is a heart naturally closed and shut against God, and must be opened. The Lord "opened the heart" of Lydia. (Ezekiel 36:26; Psalm 51:17; Acts 16:14)

The heart is the seat of true saving faith. "For it is with your heart that you believe and are justified" (Romans 10:10). A man may believe that Jesus is the Christ, as the demons do, and yet remain in his sins. He may believe that he is a sinner, and that Christ is the only Savior, and occasionally wish that he was a better man. But no one ever lays hold of Christ, and receives pardon and peace, until he believes with the heart. It is heart-faith that justifies.

The heart is the origin of true holiness and the source for continued obedience. True Christians are holy because their hearts are committed to Christ. They obey from the heart. They do the will of God from the heart. Weak, and feeble, and imperfect as all their deeds are, they please God, because they are done from a loving heart. He who commended the widow's offering of a few pennies more than all the offerings of the wealthy Jews, regards quality far more than quantity. What He likes to see is a thing done from "an honest and good heart" (Luke 8:15). There is no real holiness without a right heart towards Christ.

The things I am saying may sound strange. Perhaps they run counter to all the notions of some into whose hands this paper may fall. Perhaps you have thought that if a man's religion is correct outwardly, he must be one with whom God is well pleased. You are completely mistaken. You are rejecting the whole tenor of Bible teaching. Outward correctness without a right heart is neither more or less than living like a Pharisee. The outward things of Christianity-

-Baptism, the Lord's Supper, Church-membership, giving, Biblereading, and the like-- will never take any man's soul to heaven, unless his heart is right. There must be inward things as well as outward--and it is on the inward things that God's eyes are chiefly fixed.

Hear how Paul teaches us about this matter in three most striking texts:

"Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts" (1 Corinthians 7:19).

"Neither circumcision nor uncircumcision means anything; what counts is a new creation" (Galatians 6:15).

"In Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love" (Galatians 5:6).

Did the Apostle only mean in these texts, that circumcision was no longer needed under the Gospel? Was that all? No indeed! I believe that he meant much more. He meant that under Christ Jesus, everything depended on being born again--on having true saving faith--on being holy in life and conduct. He meant that these are the things we ought to look at chiefly, and not outward forms. "Am I a new creature? Do I really believe in Christ? Am I a holy person?" These are the grand questions that we must seek to answer.

"When the heart is wrong all is wrong in God's sight." Many right things may be done. The forms and ordinances which God Himself has appointed may seem to be honored. But so long as the heart is at fault, God is not pleased. He will have man's heart or nothing.

The ark was the most sacred thing in the Jewish tabernacle. On it was the mercy-seat. Within it were the tablets of the law, written by God's own finger. The High Priest alone was allowed to go into the place where it was kept, within the veil, and that only once every

year. The presence of the ark within the camp was thought to bring a special blessing. And yet this very ark could do the Israelites no more good than any common wooden box, when they trusted in it like an idol, with their hearts full of wickedness. They brought it into the camp, on a special occasion, saying, "Let us bring the ark of the Lord's covenant from Shiloh, so that it may go with us and save us from the hand of our enemies" (1 Samuel 4:3). When it came into the camp they showed it all reverence and honor, "They shouted with such a great shout that the ground shook." But it was all in vain. They were slaughtered by the Philistines, and the ark of God was captured. And why was this? It was because their religion was a mere form. They honored the ark, but did not give the God of the ark their hearts.

There were some kings of Judah and Israel who did many things that were right in God's sight, and yet were never written in the list of godly and righteous men. Rehoboam started off well, and for three years was noted as, "walking in the ways of David and Solomon" (2 Chronicles 11:17). But afterwards "he did evil because he had not set his heart on seeking the Lord" (2 Chronicles 12:14). Abijah, according to the book of Chronicles, said many things that were right, and fought successfully against Jeroboam. Nevertheless, the general verdict is against him. We read, in Kings, that "his `heart' was not fully devoted to the Lord his God" (1 Kings 15:3). Amaziah, we are expressly told, "did what was right in the eyes of the Lord, but not wholeheartedly" (2 Chronicles 25:2). Jehu, King of Israel, was raised up, by God's command, to put down idolatry. He was a man of special zeal in doing God's work. But unhappily it is written of him: "Jehu was not careful to keep the law of the LORD, the God of Israel, with all his heart. He did not turn away from the sins of Jeroboam, which he had caused Israel to commit" (2 Kings 10:31). In short, one general remark applies to all these kings. They were all wrong inwardly, they were rotten in their hearts.

There are places of worship in our country today where all the outward things of religion are done to perfection. The building is

beautiful. The service is beautiful. The singing is beautiful. The forms of devotion are beautiful. There is everything to gratify the senses. Eye, and ear, and natural sentimentality are all pleased. But all this time God is not pleased. One thing is lacking, and the want of that one thing spoils everything. What is that one thing? It is heart! God sees under all this outward show, the form of religion, put in the place of substance, and when He sees that He is displeased. He sees nothing with an eye of favor in the building, the service, the minister, or the people. If He does not see converted, renewed, broken, penitent hearts, then He is not pleased! Bowed heads, bended knees, loud amens, eyes lifted to heaven, all, all are nothing in God's sight without right hearts.

"When the heart is right God can look over many things that are defective." There may be faults in judgment, and weakness in practice. There may be many deviations from the best course in the outward things of religion. But if the heart is sound, God is gentle in pointing out that which is amiss. He is merciful and gracious, and will pardon much that is imperfect, when he sees a true heart and a eye fixed on His glory.

Jehoshaphat and Asa were Kings of Judah, who were defective in many things. Jehoshaphat was a timid, irresolute man, who did not know how to say "No," and joined affinity with Ahab, the wickedest king that ever reigned over Israel. Asa was an unstable man, who at one time trusted in the King of Syria more than in God, and at another time was angry with God's prophet for rebuking him. (2 Chronicles 16:10) Yet both of them had one great redeeming point in their characters. With all their faults they had right "hearts."

The Passover kept by Hezekiah was one at which there were many irregularities. The proper forms were not kept by many. They ate the Passover "contrary to what was written." But they did it with true and honest "hearts." And we read that Hezekiah prayed for them, saying, "May the LORD, who is good, pardon everyone who sets his heart on seeking God--the LORD, the God of his fathers--even if he is

not clean according to the rules of the sanctuary" (2 Chronicles 30:18-19).

The Passover kept by Josiah must have been far smaller and worse attended than the numerous Passovers in the days of David and Solomon, or even in the reign of Jehoshaphat and Hezekiah. How then can we account for the strong language used in Scripture about it? "The Passover had not been observed like this in Israel since the days of the prophet Samuel; and none of the kings of Israel had ever celebrated such a Passover as did Josiah, with the priests, the Levites and all Judah and Israel who were there with the people of Jerusalem" (2 Chronicles 35:18). There is but one explanation. There never was a Passover at which the "hearts" of the worshippers were so truly in the feast. The Lord does not look at the quantity of worshippers so much as the quality. The glory of Josiah's Passover was the state of people's hearts.

There are many assemblies of Christian worshippers on earth this very day in which there is literally nothing to attract the natural man. They meet in miserable dirty so-called chapels, or in wretched upperrooms and cellars. They sing off tune. They have feeble prayers and feeble sermons. And yet the Holy Spirit is often in the midst of them! Sinners are often converted in them, and the Kingdom of God prospers far more than in any Roman Catholic Cathedral, or than in any gorgeous Protestant Churches. How is this? How can it be explained? The cause is simply this, that in these humble assemblies heart-religion is taught and held. Heart-work is aimed at. Heartwork is honored. And the consequence is that God is pleased and grants His blessing.

I leave this part of my subject here. I ask my readers to consider carefully the things that I have been saying. I believe that they will bear examination, and are all true. Resolve this day, whatever Church you belong to, to be a Christian in "heart." Do not be content with a mere form of godliness, without the power. Settle it down

firmly in your mind that formal religion is not saving religion, and that heartreligion is the only religion that leads to heaven.

I only give one word of caution. Do not suppose, because formal religion will not save, that forms of religion are of no use at all. Beware of any such senseless extreme. The misuse of a thing is no argument against the right use of it. The blind idolatry of forms which prevails in some quarters is no reason why you should throw away all forms. The ark, when made an idol by Israel and put in the place of God, was unable to save them from the Philistines, and when irreverently and improperly handled, brought death on Uzza. And yet the same ark, when honored and reverenced, brought a blessing on the house of Obed-edom. The words of one of our pastors are strong, but true: "He that has but a form of religion is a hypocrite; but he that does not have a form of religion is an Atheist." Forms cannot save us, but they are not therefore to be despised. A light is not a man's home, and yet it is helps a man find his house when he is traveling home on a dark night. Use the forms of Christianity diligently, and you will find them a blessing. Only remember, in all your use of forms, the great principle, that the first thing in religion is the state of the heart.

III. I now come to the last thing which I want you to consider. "True religion must never expect to be popular. It will not have the praise of man, but of God."

I dare not turn away from this part of my subject, however painful it may be. Anxious as I am to commend heart-religion to every one who reads this paper, I will not try to conceal what heart-religion entails. I will not gain a recruit for my Master's army under false pretenses. I will not promise anything which the Scripture does not warrant. The words of Paul are clear and unmistakable. Heart-religion is a religion whose "praise is not from men, but from God" (Romans 2:29).

God's truth and Scriptural Christianity are never really popular. They never have been. They never will be as long as the world stands. No

one can calmly consider what human nature is, as described in the Bible, and reasonably expect anything else. As long as man is what man is, the majority of mankind will always like a religion of form far better than a religion of heart.

Formal religion just suits an unenlightened conscience. Man must have some religion. Atheism and downright unbelief, as a general rule, are never very popular. But a man must have a religion which does not require very much--trouble his heart very much--interfere with his sins very much. Formal Christianity satisfies him. It seems to be the thing that he wants.

Formal religion gratifies the secret self-righteousness of man. All of us, more or less, are Pharisees. We all naturally cling to the idea that the way to be saved is to do so many things, and go through so many religious observances, and that as a result we will get to heaven. Formalism meets us here. It seems to show us a way by which we can make our own peace with God.

Formal religion pleases the natural laziness of man. It attaches an excessive importance to that which is the easiest part of Christianity- -the shell and the form. Man likes this. He hates exertion in religion. He wants something which will not meddle with his conscience and inner life. Only leave his conscience alone, and, it will want to do works or actions. Formalism seems to open a wider gate, and a more easy way to heaven.

Facts speak louder than assertions. Facts are stubborn things. Look over the history of religion in every age of the world, and observe what has always been popular. Look at the history of Israel from the beginning of Exodus to the end of the Acts of the Apostles, and see what has always found favor. Formalism was one main sin against which the Old Testament prophets were continually protesting. Formalism was the great plague which had overcome the Jews, when our Lord Jesus Christ came into the world. Look at the history of the Church of Christ after the days of the apostles. How soon formalism

ate out the life and vitality of the primitive Christians! Look at the middle ages, as they are called. Formalism so completely covered the face of Christendom that the Gospel laid there as one does when they are dead. Look, lastly, at the history of Protestant Churches in the last three centuries. How few are the places where religion is a living thing! How many are the countries where Protestantism is nothing more than a form! There is no getting past these things. They speak with a voice of thunder. They all show that formal religion is a popular thing. It has the praise of man.

But why should we look at facts in history? Why shouldn't we look at the facts under our own eyes, and by our own doors? Can any one deny that a mere outward religion, a religion of downright formalism, is the religion which is popular today? Is it for nothing that John says of certain false teachers, "They are from the world and therefore speak from the viewpoint of the world, and the world listens to them" (1 John 4:5). Only say your prayers, and go to church regularly, and receive the Lord's Supper occasionally, read your Bible occasionally, and the vast majority of our nation will call you a good Christian person. "What more would you have to do?" they say: "If this is not Christianity, what is?" To require more of anyone is thought to be unfair, fanaticism and to be too enthusiastic! To insinuate that such a man as this may not go to heaven is called unloving! It is vain to deny that formal religion is popular. It is popular. It always was popular. It always will be popular till Christ comes again. It always has had and always will have the "praise of man."

Turn now to the religion of the heart, and you will hear a very different report. As a general rule it has never been liked by mankind. It has brought upon its professors laughter, ridicule, scorn, contempt, seclusion, imprisonment and even death. Its lovers have been faithful and zealous--but they have always been few in number.

It has never had, comparatively, "the praise of man."

Heart-religion is too humbling to be popular. It leaves natural man no room to boast. It tells him that he is a guilty, lost, hell-deserving sinner, and that he must flee to Christ for salvation. It tells him that he is dead, and must be made alive again, and born of the Spirit. The pride of man rebels against such words as these. He hates to be told that he is that bad.

Heart-religion is too holy to be popular. It will not leave natural man alone. It interferes with his worldliness and his sins. It requires of him things that he hates and despises--conversion, faith, repentance, spiritual-mindedness, Bible-reading, and prayer. It commands him to give up what he loves and clings to, and refuses to lay aside. It would be strange indeed if he liked it. It crosses his path as a kill-joy and a troublemaker, and it is absurd to expect that he will be pleased with it.

Was heart-religion popular in Old Testament times? We find David complaining: "Those who sit at the gate mock me, and I am the song of the drunkards" (Psalm 69:12). We find the prophets persecuted and illtreated because they preached against sin, and required men to give their hearts to God. Elijah, Micaiah, Jeremiah, Amos, are all cases in point. To formalism and ceremonialism the Jews never seem to have made objection. What they disliked was serving God with their hearts.

Was heart-religion popular in New Testament times? The whole history of our Lord Jesus Christ's ministry and the lives of His apostles are a sufficient answer. The scribes and Pharisees would have willingly received a Messiah who encouraged formalism, and a Gospel which exalted ceremonialism. But they could not tolerate a religion of which the first principals were humiliation and sanctification of the heart.

Has heart-religion ever been popular in the professing Church of Christ during the last eighteen centuries? Hardly ever, except in the early centuries when the primitive Church had not left her first love.

Soon, very soon, the men who protested against formalism and sacramentalism were fiercely denounced as "troublers of Israel." Long before the Reformation, things came to this, that anyone who preached heartholiness and condemned formalism was treated as a common enemy. He was either silenced, excommunicated, imprisoned, or put to death like John Huss. In the time of the Reformation itself, the work of Luther and his companions was carried on under an incessant storm of defamation and slander. And what was the cause? It was because they protested against formalism, ceremonialism, the false Roman Catholic Priesthood, monks, and taught the necessity of heart-religion.

Has heart-religion ever been popular in our own country in the past? Never, excepting for a little season. It was not popular in the days of Queen Mary, when Latimer and his fellow-martyrs were burned at the stake. It was not popular in the days, when to be a Puritan was worse than to be a drunkard or a blasphemer. It was not popular in the middle of last century, when Wesley and Whitfield were shut out of the established Church. The cause of our martyred Reformers, of the early Puritans, and of the Methodists, was essentially one and the same. They were all hated because they preached the uselessness of formalism, and the impossibility of salvation without repentance, faith, regeneration, spiritual-mindedness, and holiness of heart.

Is heart-religion popular in our country today? I answer sorrowfully that I do not believe it is. Look at the followers of it among the congregations. They are always comparatively few in number. They stand alone in their respective congregations. They have put up with many difficult things, harsh words, censure, harsh treatment, laughter, ridicule, slander, and petty persecution. This is not popularity! Look at the teachers of heart-religion in the pulpit. They are loved and liked, no doubt, by the few hearers who agree with them. They are sometimes admired for their talents and eloquence by the many who do not agree with them. They are even called "popular preachers," because of the crowds who listen to their preaching. But none know so well as the faithful teachers of heart-

religion that few really like them. Few really help them. Few sympathize with them. Few stand by them in any time of need. They find, like their Divine Master, that they must work almost alone. I write these things with sorrow, but I believe they are true. Real heart-religion today, no less than in days gone by, does not have "the praise of' man."

But after all it is not important what man thinks, and what man praises. He that judges us is the Lord. Man will not judge us at the last day. Man will not sit on the great white throne, examine our religion, and pronounce our eternal sentence. Those only whom God commends will be commended at the judgment seat of Christ. Here lies the value and glory of heart-religion. It may not have the praise of man, but it has "the praise of God."

God approves and honors heart-religion in this life. He looks down from heaven, and reads the hearts of all the children of men. Wherever He sees heart-repentance for sin, heart-faith in Christ, heart-holiness of life, heart-love to His Son, His law, His will, and His Word-- wherever God sees these things He is well pleased. He writes a book of remembrance for that man, however poor and uneducated he may be. He gives His angels special charge over Him. He maintains in him the work of grace, and gives Him daily supplies of peace, hope, and strength. He regards him as a member of His own dear Son, as one who is witnessing for the truth, as His Son did. Weak as the man's heart may seem to himself, it is the living sacrifice which God loves, and the heart which He has solemnly declared He will not despise. Such praise is worth more than the praise of man!

God will proclaim His approval of heart-religion before the assembled world at the last day. He will command His angels to gather together His saints, from every part of the globe, into one glorious company. He will raise the dead and change the living, and place them at the right hand of His beloved Son's throne. Then all that have served Christ with the heart shall hear Him say, "Come, you who are blessed by my Father; take your inheritance, the

kingdom prepared for you since the creation of the world. You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness! You acknowledged me before men, and I will also acknowledge you before my Father and His angels. You are those who have stood by me in my trials, and I confer on you a kingdom, just as my Father conferred one on me" (Matthew 25:21-34; Luke 22:8, 28-29; Revelation 3:5). These words will be addressed to none but those who have given Christ their hearts! They will not be addressed to the formalist, the hypocrite, the wicked, and the ungodly. They will, indeed, see the fruits of heartreligion, but they will not eat of them. We will never know the full value of heart-religion until the last day. Then, and only then, will we fully understand how much better it is to have the praise of God than the praise of man.

If you take up heart-religion I cannot promise you the praise of man. Pardon, peace, hope, guidance, comfort, consolation, grace according to your need, strength according to your day, joy which the world can neither give nor take away--all this I can boldly promise to the man who comes to Christ, and serves Him with his heart. But I cannot promise him that his religion will be popular with man. I would rather warn him to expect mockery and ridicule, slander and unkindness, opposition and persecution. There is a cross belonging to heart-religion, and we must be content to carry it. "We must go through many hardships to enter the kingdom of God,"--"Everyone who wants to live a godly life in Christ Jesus will be persecuted" (Acts 14:22; 2 Timothy 3:12). But if the world hates you, God will love you. If the world forsakes you, Christ has promised that He will never forsake and never fail. Whatever you may lose by heart-religion, be sure that the praise of God will make up for it.

And now I close this paper with three plain words of application. I want it to strike and stick to the conscience of every one into whose hands it falls. May God make it a blessing to many a soul both in time and eternity!

(1) In the first place, Is your religion a matter of form and not of heart? Answer this question honestly, and as in the sight of God. If it is, "consider solemnly the immense danger in which you stand."

You have got nothing to comfort your soul in the day of trial, nothing to give you hope on your death-bed, nothing to save you at the last day. Formal religion never took any man to heaven. Like cheap metal, it will not stand the fire. Continuing in your present state you are in imminent danger of being lost forever.

I earnestly beseech you this day to be aware of your danger, to open your eyes and repent. Whether you go to a fancy big city church or to a plain small church in the country, if you are a Christian in name only, and possess a form of godliness without the power, awake and repent. Awake, above all, if you are an Evangelical formalist. "There is no devil," said the quaint old Puritans, "like a white devil." There is no formalism so dangerous as Evangelical formalism.

I can only warn you. I do so with all affection. God alone can apply the warning to your soul. Oh, that you would see the folly as well as the danger of a heartless Christianity! It was sound advice which a dying man once gave to his son: "Son," he said, "whatever religion you have, never be content with wearing a cloak."

(2) In the second place, if your heart condemns you, and you wish to know what to do, "consider seriously the only course that you can safely take."

Cry out to the Lord Jesus Christ without delay, and spread before Him the state of your soul. Confess before Him your formalism of the past, and ask Him to forgive it. Seek from Him the promised grace of the Holy Spirit, and beg Him to quicken and renew your inward man.

The Lord Jesus is appointed and commissioned to be the Physician of man's soul. There is no case too hard for Him. There is no condition of soul that He cannot cure. There is no devil He cannot cast out. Seared and hardened as the heart of a formalist may be,

there is medicine which can heal him, and a Physician who is mighty to save. Go and call on the Lord Jesus Christ this very day. "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (Luke 11:9).

(3) In the last place, if your heart does not condemn you, and you have real well-grounded confidence towards God, "consider seriously the many responsibilities of your position."

Praise Him daily who has called you out of darkness into light, and made you to be different. Praise Him daily, and ask Him never to forsake the work of His own hands.

Watch with a jealous watchfulness every part of your inward man. Formalism is ever ready to come in upon us, like the Egyptian plague of frogs, which even went into the king's bedroom. Watch and be on your guard. Watch over your Bible-reading, your praying, your temper and your tongue, your family life and your Sunday religion. There is nothing so good and spiritual that we may not fall into formal habits about it. There is no one so spiritual that cannot fall into formalism. Watch, therefore, and be on your guard.

Look forward, finally, and hope for the coming of the Lord. Your best things are yet to come. The second coming of Christ will soon be here. The time of temptation will soon be past and gone. The judgment and reward of the saints shall soon make amends for everything. Rest in the hope of that day. Work, watch, and look forward--One thing, at any rate, that day will make abundantly clear. It will show that there was never an hour in our lives in which we had our hearts too thoroughly focused on Christ.

The World

"Come out from them and be separate, says the Lord." 2 Corinthians 6:17

The text which heads this page touches a subject of vast importance in Christianity. That subject is the great duty of separation from the world. This is the point which Paul had in view when he wrote to the Corinthians, "Come out from them and be separate."

The subject is one which demands the absolute attention of all who profess and call themselves Christians. In every age of the Church, separation from the world has always been one of the grand evidences of a work of grace in the heart. He that has been really born of the Spirit, and made a new creature in Christ Jesus, has always endeavored to "come out from the world," and live a separate life. Those who only wore the name "Christian," without the reality, have always refused to "come out and be separate" from the world.

The subject perhaps was never more important than it is today. There is a widespread desire to make things pleasant in Christianity- -to saw off the corners and edges of the cross, and to avoid, as far as possible, self-

denial. Everywhere we hear professing Christians declaring loudly that we must not be "too narrow and exclusive," and that there is no harm in many things which the holiest saints of old thought would be bad for their souls. That we may go anywhere, and do anything, and spend our time in anything, and read anything, and keep any company, and plunge into anything, and all the while still be good Christians--this is the saying of thousands. In a day like this I think it is good to raise a warning voice and bring attention to the teaching of God's Word. It is written in that Word, "Come out from them and be separate."

There are four points which I will try to show my readers, in examining this great subject.

I. First, "That the world is a source of great danger to the soul."

II. Secondly, "What is not meant by separation from the world."

III. Thirdly, "What real separation from the world consists."

IV. Fourthly, "The secret of victory over the world."

And now, before I go a single step further, let me warn every reader of this paper that he will never understand this subject unless he first understands what a true Christian is. If you are one of those unhappy people who think everybody is a Christian who goes to a place of worship, no matter how he lives, or what he believes, I fear you will care little about separation from the world. But if you read your Bible, and are serious about your soul, you will know that there are two classes of (those who call themselves) "Christians"--converted and unconverted. You will know that what the Jews were among the nations of the Old Testament, this the true Christian is meant to be under the New. You will understand what I mean when I say that true Christians are meant, in like manner, to be a "peculiar people" under the Gospel, and that there must be a difference between believers and unbelievers. To you, therefore, I make a special appeal this day. While many avoid the subject of separation from the world, and many absolutely hate it, and many are puzzled by it, give me your attention while I try to show you "the thing as it is."

I. First of all, let me show that "the world is a source of great danger to the soul."

Remember, that by "the world," I do not mean the material world on the face of which we are living and moving. He that pretends to say that anything which God has created in the heavens above, or the earth beneath, is in itself harmful to man's soul, says that which is unreasonable and absurd. On the contrary, the sun, moon, and stars- -the mountains, the valleys, and the plains--the seas, the lakes, and rivers--the animal and vegetable creation--all are in themselves "very good" (Genesis 1:31). All are full of lessons of God's wisdom and power, and all proclaim daily, "The hand that made us is Divine."

The idea that "matter" is in itself sinful and corrupt is a foolish heresy.

When I speak of "the world" in this paper, I mean those people who think only, or chiefly, of this world's things, and neglect the world to come--the people who are always thinking more of earth than of heaven, more of time than of eternity, more of body than the soul, more of pleasing man than of pleasing God. It is of them and their ways, habits, customs, opinions, practices, tastes, aims, spirit, and tone, that I am speaking when I speak of "the world." This is the world from which Paul tells us to "Come out and be separate."

Now "the world," in this sense, is an enemy to the soul. There are three things which a baptized Christian must renounce and give up, and three enemies which he must fight with and resist. These three are the flesh, the devil, and "the world." All three are terrible foes, and all three must be overcome if we would be saved.

Let us turn to the testimony of the Holy Scriptures. If the texts I am about to quote do not prove that the world is a source of danger to the soul, then there is no meaning in words.

(a) Let us hear what the Apostle Paul says:

"Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind" (Romans 12:2).

"We have not received the spirit of the world but the Spirit who is from God" (1 Corinthians 2:12).

"Christ gave Himself for our sins to rescue us from the present evil age [world]" (Galatians 1:4).

"You were dead in your transgressions and sins, in which you used to live when you followed the ways of this world" (Ephesians 2:1-2).

"Demas, because he loved this world, has deserted me" (2 Timothy 4:10)

(b) Let us hear what James says:

"Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world" (James 1:27).

"Don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God" (James 4:4).

(c) Let us hear what John says:

"Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world-- the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever" (1 John 2:1517).

"The reason the world does not know us is that it did not know Him" (1 John 3:1).

"They are from the world and therefore speak from the viewpoint of the world, and the world listens to them" (1 John 4:5).

"Everyone born of God overcomes the world" (1 John 5:4).

"We know that we are children of God, and that the whole world is under the control of the evil one" (1 John 5:19).

(d) Let us hear, lastly, what the Lord Jesus Christ says:

"The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life [this world] and the deceitfulness of wealth choke it, making it unfruitful" (Matthew 13:22).

"You are of this world; I am not of this world" (John 8:23).

"The world cannot accept Him [Holy Spirit], because it neither sees Him nor knows Him" (John 14:17).

"If the world hates you, keep in mind that it hated Me first" (John 15:18).

"If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you" (John 15:19).

"In this world you will have trouble. But take heart! I have overcome the world" (John 16:33).

"They are not of the world, even as I am not of it" (John 17:16).

I make no comment on those texts. They speak for themselves. If any one can read them carefully, and fail to see that "the world" is an enemy to the Christian's soul, and that there is an utter opposition between the friendship of the world and the friendship of Christ, he is past the reach of argument, and it is a waste of time to reason with him. To my eyes they contain a lesson as clear as the sun at noon day.

I turn from Scriptures to matters of fact and experience. I appeal to any old Christian who keeps his eyes open, and knows what is going on in the Churches. I ask him whether it is not true that nothing damages the cause of Christianity so much as "the world"? It is not open sin, or open unbelief, which robs Christ of His professing servants, so much as the love of the world, the fear of the world, the cares of the world, the business of the world, the money of the world, the pleasures of the world, and the desire to keep in with the world.

This is the great rock on which thousands of young people are continually being crushed against and destroyed. They don't object to any of the truths of the Christian faith. They do not deliberately choose evil, and openly rebel against God. They hope somehow to get to heaven in the end; and they think it is proper to have some religion. But they cannot give up their idol: they must have the world. And so after running well and longing for heaven while boys and girls, they turn aside when they become men and women, and go down the broad way which leads to destruction. They begin with Abraham and Moses, and end with Demas and Lot's wife.

The last day alone will prove how many souls "the world" has slain. Hundreds will be found to have been trained in Christian homes, and to have known the Gospel from their very childhood, and yet missed heaven. They left the harbor of home with bright prospects, and launched forth on the ocean of life with a father's blessing and a mother's prayers, and then turned from the right course through the seductions of the world, and ended their voyage on the reef and in misery. It is a sorrowful story to tell; but it is all too common! I can clearly see why Paul says, "Come out from them and be separate."

II. Let me now try to show "what does not constitute separation from the world."

The point is one which requires clearing up. There are many mistakes made about it. You will sometimes see sincere and wellmeaning Christians doing things which God never intended them to do, in the matter of separation from the world, and honestly believing that they are in the very will of God. Their mistakes often do them great harm. They give opportunity to the wicked to ridicule all Christianity, and supply them with an excuse for having none. They cause the way of truth to be evil spoken of, and add to the offense of the cross. I think it a plain duty to make a few remarks on the subject. We must never forget that it is possible to be very dedicated, and to think we are "doing God service," when in reality we are making some great mistakes. There is such a thing as having a

"zeal that is not based on knowledge" (Romans 10:2), for example, "A time is coming when anyone who kills you will think he is offering a service to God" (John 16:2). There are few things about which it is so important to pray for a right judgment and sanctified common sense, as about separation from the world.

(a) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to give up all worldly callings, trades, professions, and business. He did not forbid men to be soldiers, sailors, lawyers, doctors, merchants, bankers, shopkeepers, or tradesmen. There is not a word in the New Testament to justify such a line of conduct. Cornelius the centurion [soldier], Luke the physician, Zenas the lawyer, are examples to the contrary. Idleness is in itself a sin. A lawful calling is a remedy against temptation. "If a man will not work, he shall not eat" (2 Thessalonians 3:10). To give up any business of life which is not necessarily sinful to the wicked and the devil, from fear of getting harm from it, is lazy, cowardly conduct. The right plan is to carry our Christianity into our business, and not to give up business under the false pretense that it interferes with our Christianity.

(b) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to decline all association with unconverted people, and refuse to go into their society. There is no warrant for such conduct in the New Testament. Our Lord and His disciples did not refuse to go to a marriage feast, or to sit at dinner in the home of a Pharisee. Paul does not say, "If some unbeliever invites you to a meal," you must not go, but only tells us how to behave if we do go (1 Corinthians 10:27). Moreover, it is a dangerous thing to begin judging people too closely, and settling who are converted and who are not, and what society is godly and what ungodly. We are sure to make mistakes. Above all, such a course of life would cut us off from many opportunities of doing good. If we carry our Master with us wherever we go, who can tell but we may "save some," and not be harmed? "To the weak I became weak, to win the weak. I have

become all things to all men so that by all possible means I might save some" (1 Corinthians 9:22).

(c) When Paul says, "Come out from them and be separate," he did not mean that Christians ought to take no interest in anything on earth except religion. To neglect science, art, literature, and politics-- to read nothing which is not directly spiritual--to know nothing about what is going on among mankind, and never to look at a newspaper--to care nothing about the government of one's country, and to be utterly indifferent as to the persons who guides it, counsels and make its laws--all this may seem very right and proper in the eyes of some people. But I think that it is an idle, selfish neglect of duty. Paul knew the value of good government as one of the main helps to our "living peaceful and quiet lives in all godliness and holiness" (1 Timothy 2:2). Paul was not ashamed to read heathen writers, and to quote their words in his speeches and writings. Paul did not think it beneath him to show an acquaintance with the laws and customs and callings of the world, in the illustrations he gave from them. Christians who pride themselves on their ignorance of secular things are precisely the Christians who bring Christianity into contempt. I knew the case of a blacksmith who would not come to hear his clergyman preach the Gospel, until he found out that he knew the properties of iron. Then he came.

(d) When Paul said, "Come out from them and be separate," he did not mean that Christians should be strange and odd in their dress, manners, demeanor, and voice. Anything which attracts notice in these matters is most objectionable, and ought to be carefully avoided. To wear clothes of such a color, or made in such a fashion, that when you go into company every eye is fixed on you, and you are the object of general observation, is an enormous mistake. It gives occasion to the wicked to ridicule Christianity, and looks selfrighteous and unnatural. There is not the slightest proof that our Lord and His apostles, and Priscilla, and Persis, and their companions, did not dress and behave just like others in their own ranks of life. On the other hand, one of the many charges our Lord

brings against the Pharisees was that of "making their phylacteries wide and the tassels on their garments long," so as to be "seen by men" (Matthew 23:5). True sanctity and sanctimoniousness are entirely different things. Those who try to show their unworldliness by wearing conspicuously ugly clothes, or by speaking in a whining, snuffling voice, or by affecting an unnatural slavishness, humility, and gravity of manner, miss their mark altogether, and only give occasion to the enemies of the Lord to blaspheme.

(e) When Paul said, "Come out from them and be separate," he did not mean that Christians ought to retire from the company of mankind, and shut themselves up in solitude. It is one of the crying errors of the Roman Catholic Church to suppose that eminent holiness is to be attained by such practices. It is the unhappy delusion of the whole army of monks, nuns, hermits. Separation of this kind is not according to the mind of Christ. He say distinctly in His last prayer, "My prayer is not that you take them out of the world but that you protect them from the evil one" (John 17:15). There is not a word in Acts or the Epistles to recommend such a separation. True believers are always represented as mixing in the world, doing their duty in it, and glorifying God by patience, meekness, purity, and courage in their several positions, and not by cowardly desertion of them.

Moreover, it is foolish to suppose that we can keep the world and the devil out of our hearts by going into holes and corners. True Christianity and unworldliness are best seen, not in timidly forsaking the post which God has allotted to us, but in boldly standing our ground, and showing the power of grace to overcome evil.

(f) Last, but not least, when Paul said, "Come out from them and be separate," he did not mean that Christians ought to withdraw from every Church in which there are unconverted members, or to refuse to worship in company with any who are not believers, or to keep away from the Lord's table if any ungodly people go up to it. This is a very common but a grievous mistake. There is not a text in the New

Testament to justify it, and it ought to be condemned as a pure invention of man. Our Lord Jesus Christ deliberately allowed Judas Iscariot to be an apostle for three years, and gave him the Lord's Supper. He has taught us, in the parable of the wheat and tares, that converted and unconverted will be together till the harvest, and cannot be divided (Matthew 13:30). In His Epistles to the Seven Churches, and in all Paul's Epistles, we often see faults and corruptions mentioned and reproved; but we are never told that they justify desertion of the assembly, or the neglect of the Lord's table. In short, we must not look for a perfect Church, a perfect congregation, and a perfect company of communicants until the Marriage Supper of the Lamb. If others are unworthy Churchgoers or unworthy partakers of the Lord's Supper, the sin is theirs and not ours: we are not their judges. But to separate ourselves from Church assemblies, and deprive ourselves of the Lord's Supper because others use them unworthily, is to take up a foolish, unreasonable, and unscriptural position. It is not the mind of Christ, and it certainly is not Paul's idea of separation from the world.

I commend these six points to the calm consideration of all who wish to understand the subject of separation from the world. Far more might be said about each and every one of them than I have space to say in this paper. I have seen so many mistakes made about each one of them, and so much misery and unhappiness caused by those mistakes, that I want to put Christians on their guard. I want them not to take up positions carelessly, in the zeal of their first love, which they will afterwards be obliged to give up.

I leave this part of my subject with two pieces of advice, which I offer especially to young Christians.

I advise them, for one thing, if they really desire to come out from the world, to remember that the shortest path is not always the path of duty. To argue with our unconverted relatives, to "avoid" all our old friends, to withdraw entirely from mixed society, to live an exclusive life, to give up every act of courtesy and civility in order that we may

devote ourselves to the direct work of Christ--all this may seem very right, and may satisfy our consciences and save us trouble. But I venture a doubt whether it is not often a selfish, lazy, self-pleasing line of conduct, and whether the true cross and true line of duty may not be to deny ourselves, and adopt a very different course of action.

I advise them, for another thing, if they want to come out from the world, to watch against a sour, morose, ungenial, gloomy, unpleasant, bearish demeanor, and never to forget that there is such a thing as "winning without the Word." (1 Peter 3:1 - "Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives"). Let them strive to show unconverted people that their principles, whatever may be thought of them, make them cheerful, amiable, good-tempered, unselfish, considerate for others, and ready to take an interest in everything that is innocent and of good report. In short, let there be no needless separation between us and the world. In many things, as I will soon show, we must be separate; but let us take care that it is separation of the right sort. If the world is offended by such separation we cannot help it. But let us never give the world occasion to say that our separation is foolish, senseless, ridiculous, unreasonable, uncharitable, and unscriptural.

III. In the third place, I will try to show "what true separation from the world really is."

I take up this branch of my subject with a very deep sense of its difficulty. That there is a certain line of conduct which all true Christians ought to pursue with respect to "the world, and the things of the world," is very evident. The texts already quoted make that plain. The key to the solution of that question lies in the word "separation." But in what separation consists it is not easy to show. On some points it is not hard to lay down particular rules, on others it is impossible to do more than state general principles, and leave

every one to apply them according to his position in life. This is what I will attempt to do.

(a) First and foremost, he that desires to "come out from the world, and be separate," "must steadily and habitually refuse to be guided by the world's standard of right and wrong."

The rule of the mass of mankind is to go with the stream, to do as others, to follow the fashion, to keep in with the common opinion, and to set your watch by the town clock. The true Christian will never be content with such a rule as that. He will simply ask, "What does the Scripture say? What is written in the Word of God?" He will maintain firmly that nothing can be right which God says is wrong, and that the customs and opinions of his neighbors can never make that to be an unimportant matter which God calls serious, or that to be no sin which God calls sin. He will never think lightly of such sins as drinking, swearing, gambling, lying, cheating, swindling, or dishonoring of the Lord's Day, because they are common, and many say, "Where is the harm?" That miserable argument, "Everybody thinks this way, everybody says so, everybody does it, everybody will be there," means nothing to him. Is it condemned or approved by the Bible? That is his only question. If he stands alone in the town, or congregation, he will not go against the Bible. If he has to come out from the crowd, and take a position by himself, he will not flinch from it rather than disobey the Bible. This is genuine Scriptural separation.

(b) He that desires to "come out from the world and be separate," "must be very careful how he spends his leisure time."

This is a point which at first sight appears of little importance. But the longer I live, the more I am persuaded that it deserves most serious attention. Honorable occupation and lawful business are a great safeguard to the soul and the time that is spent upon them is comparatively the time of our least danger. The devil finds it hard to

get a hearing from a busy man. But when the days work is over and the time of leisure arrives, then comes the hour of temptation.

I do not hesitate to warn every man who wants to live a Christian life to be very careful how he spends his evenings. Evening is the time when we are naturally disposed to relax after the labors of the day; and evening is the time when the Christian is too often tempted to lay aside his armor, and consequently brings trouble on his soul. "Then comes the devil," and with the devil the world. Evening is the time when the poor man is tempted to go to the bar and fall into sin. Evening is the time when the workman too often sits for hours hearing and seeing things which do him no good. Evening is the time which the higher classes choose for dancing, gambling, and the like; and consequently never get to bed till late at night. If we love our souls, and would not become worldly, let us be careful how we spend our evenings. Tell me how a man spends his evenings, and I can generally tell what his character is.

The true Christian will do well to make it a settled rule never to "waste" his evenings. Whatever others may do, let him resolve always to make time for quiet, calm thought-for Bible-reading and prayer. The rule will prove a hard one to keep. It may bring on him the charge of being unsociable and overly strict. Let him not mind this. Anything of this kind is better than habitual late hours in company, hurried prayers, slovenly Bible reading, and a bad conscience. Even if he stands alone in his church or town let him not depart from his rule. He will find himself in a minority, and be thought an eccentric man. But this is genuine Scriptural separation.

(c) He that desires to "come out from the world and be separate," "must steadily and habitually determine not to be swallowed up and absorbed in the business of the world."

A true Christian will strive to do his duty in whatever station or position he finds himself, and to do it well. Whether statesman, or merchant, or banker, or lawyer, or doctor, or tradesman, or farmer,

he will try to do his work so that no one can find occasion for fault in him. But he will not allow it to get between him and Christ. If he finds his business beginning to eat up his Sundays, his Bible-reading, his private prayer time, and to bring clouds between him and heaven, he will say, "Stand back! There is a limit. This is as far as you can go, and no further. I cannot sell my soul for position, fame, or gold." Like Daniel, he will make time for communion with God, whatever the cost may be. He will deny himself anything rather than lose his Bible-reading and his prayers. In all this he will find he stands almost alone. Many will laugh at him, and tell him they get along just fine without being so strict and particular. He will not listen. He will resolutely hold the world at arms length, whatever present loss or sacrifice it may seem to entail. He will choose rather to be less rich and prosperous in this world, than not to prosper about his soul. To stand alone in this way, to run counter to the ways of others, requires immense self-denial. But this is genuine Scriptural separation.

(d) He that desires to "come out from the world and be separate" must steadily "abstain from all amusements and recreations which are inseparably connected with sin."

This is a hard subject to handle, and I approach it with pain. But I do not think I would be faithful to Christ, and faithful to my office as a minister, if I did not speak very plainly about it, in considering such a matter as separation from the world.

Let me, then, say honestly, that I cannot understand how any one who makes any pretense to real vital Christianity can allow himself to attend horse races and theaters. Conscience no doubt is a strange thing, and every man must judge for himself and use his liberty. One man sees no harm in things which another regards with abhorrence as evil. I can only give my own opinion for what it is worth, and entreat my readers to consider seriously what I say.

That to look at horses running at full speed is in itself perfectly harmless, no sensible man will pretend to deny. That many plays,

such as Shakespeare's, are among the finest productions of the human intellect, is equally undeniable. But all this is beside the question. The question is whether horse racing and theaters, as they are conducted, are downright wicked. I assert without hesitation that they are. I assert that the breach of God's commandments so invariably accompanies the race and the play, that you cannot go to the amusement without helping sin.

I entreat all professing Christians to remember this, and to take heed what they do. I warn them plainly that they have no right to shut their eyes to facts which every intelligent person knows, for the mere pleasure of seeing a horse-race, or listening to good actors or actresses. I warn them that they must not talk of separation from the world, if they can lend their sanction to amusements which are invariably connected with gambling, betting, drunkenness, and fornication. These are the things "God will judge," and which "result in death!" (Hebrews 13:4; Romans 6:21).

These are hard words! But are they not true? It may seem to your relatives and friends very strait-laced, strict, and narrow, if you tell them you cannot go to the races or the theater [movies] with them. But we must fall back on first principles. Is the world a danger to the soul, or is it not? Are we to come out from the world, or are we not? These are questions which can only be answered in one way.

If we love our souls we must have nothing to do with amusements which are bound up with sin. Nothing short of this can be called genuine Scriptural separation from the world.

I would like to note here that thoughtful and intelligent readers will probably observe that, under the head of worldly amusements, I have said nothing about dancing and card-playing. They are delicate and difficult subjects, but I am quite willing to give my opinion, and the more so because I do not speak of them without experience in the days of my youth.

↑ Back to top