and muscles, and makes us more fit for Christ's work, so long as it is
not in itself sinful, is a blessing, and ought to be thankfully used.
Anything which will occasionally divert our thoughts from their usual
grinding channel, in a healthy manner, is a good and not an evil.
But it is the excess of these innocent things which a true Christian
must watch against, if he wants to be separate from the world. He must
not devote his whole heart, and soul, and mind, and strength, and time
to them, as many do, if he wishes to serve Christ. There are hundreds of
lawful things which are good in moderation, but bad when taken in
excess: healthful medicine in small quantities,--downright poison when
swallowed down in huge doses. In nothing is this so true as it is in the
matter of recreations. The use of them is one thing, and the abuse of
them is another. The Christian who uses them must know when to stop,
and how to say "Hold: enough!"--Do they interfere with his private
religion? Do they take up too much of his thoughts and attention? Have
they a secularizing effect on his soul? Have they a tendency to pull him
down to earth? Then let him hold hard and take care. All this will
require courage, self-denial, and firmness. It is a line of conduct
which will often bring on us the ridicule and contempt of those who know
not what moderation is, and who spend their lives in making trifles
serious things and serious things trifles. But if we mean to come out
from the world we must not mind this. We must be "temperate" even in
lawful things, whatever others may think of us. This is genuine
Scriptural separation.
(_f_) Last, but not least, he that desires to "come out from the world
and be separate" must be _careful how he allows himself in friendships,
intimacies, and close relationships with worldly people_.
We cannot help meeting many unconverted people as long as we live. We
cannot avoid having intercourse with them, and doing business with them,
unless "we go out of the world." (1 Cor. v. 10.) To treat them with the
utmost courtesy, kindness, and charity, whenever we do meet them, is a
positive duty. But acquaintance is one thing, and intimate friendship is
quite another. To seek their society without cause, to choose their
company, to cultivate intimacy with them, is very dangerous to the soul.
Human nature is so constituted that we cannot be much with other people
without effect on our own character. The old proverb will never fail to
prove true: "Tell me with whom a man chooses to live, and I will tell
you what he is." The Scripture says expressly, "He that walketh with
wise men shall be wise; but a companion of fools shall be destroyed."
(Prov. xiii. 20.) If then a Christian, who desires to live consistently,
chooses for his friends those who either do not care for their souls, or
the Bible, or God, or Christ, or holiness, or regard them as of
secondary importance, it seems to me impossible for him to prosper in
his religion. He will soon find that their ways are not his ways, nor
their thoughts his thoughts, nor their tastes his tastes; and that,
unless they change, he must give up intimacy with them. In short, there
must be separation. Of course such separation will be painful. But if we
have to choose between the loss of a friend and the injury of our souls,
there ought to be no doubt in our minds. If friends will not walk in the
narrow way with us, we must not walk in the broad way to please them.
But let us distinctly understand that to attempt to keep up close
intimacy between a converted and an unconverted person, if both are
consistent with their natures, is to attempt an impossibility.
The principle here laid down ought to be carefully remembered by all
unmarried Christians in the choice of a husband or wife. I fear it is
too often entirely forgotten. Too many seem to think of everything
except religion in choosing a partner for life, or to suppose that it
will come somehow as a matter of course. Yet when a praying,
Bible-reading, God-fearing, Christ-loving, Sabbath-keeping Christian
marries a person who takes no interest whatever in serious religion,
what can the result be but injury to the Christian, or immense
unhappiness? Health is not infectious, but disease is. As a general
rule, in such cases, the good go down to the level of the bad, and the
bad do not come up to the level of the good. The subject is a delicate
one, and I do not care to dwell upon it. But this I say confidently to
every unmarried Christian man or woman,--if you love your soul, if you
do not want to fall away and backslide, if you do not want to destroy
your own peace and comfort for life, resolve never to marry any person
who is not a thorough Christian, whatever the resolution may cost you.
You had better die than marry an unbeliever. Stand to this resolution,
and let no one ever persuade you out of it. Depart from this resolution,
and you will find it almost impossible to "come out and be separate."
You will find you have tied a mill-stone round your own neck in running
the race towards heaven; and, if saved at last, it will be "so as by
fire." (1 Cor. iii. 15.)
I offer these six general hints to all who wish to follow St. Paul's
advice, and to come out from the world and be separate. In giving them,
I lay no claim to infallibility; but I believe they deserve
consideration and attention. I do not forget that the subject is full of
difficulties, and that scores of doubtful cases are continually arising
in a Christian's course, in which it is very hard to say what is the
path of duty, and how to behave. Perhaps the following bits of advice
may be found useful.--In all doubtful cases we should first pray for
wisdom and sound judgment. If prayer is worth anything, it must be
specially valuable when we desire to do right, but do not see our
way.--In all doubtful cases let us often try ourselves by recollecting
the eye of God. Should I go to such and such a place, or do such and
such a thing, if I really thought God was looking at me?--In all
doubtful cases let us never forget the second advent of Christ and the
day of judgment. Should I like to be found in such and such company, or
employed in such and such ways?--Finally, in all doubtful cases let us
find out what the conduct of the holiest and best Christians has been
under similar circumstances. If we do not clearly see our own way, we
need not be ashamed to follow good examples. I throw out these
suggestions for the use of all who are in difficulties about disputable
points in the matter of separation from the world. I cannot help
thinking that they may help to untie many knots, and solve many
problems.
IV. I shall now conclude the whole subject by trying to _show the
secrets of real victory over the world_.
To come out from the world of course is not an easy thing. It cannot be
easy so long as human nature is what it is, and a busy devil is always
near us. It requires a constant struggle and exertion; it entails
incessant conflict and self-denial; it often places us in exact
opposition to members of our own families, to relations and neighbours;
it sometimes obliges us to do things which give great offence, and bring
on us ridicule and petty persecution. It is precisely this which makes
many hang back and shrink from decided religion. They know they are not
right; they know that they are not so "thorough" in Christ's service as
they ought to be, and they feel uncomfortable and ill at ease. But the
fear of man keeps them back. And so they linger on through life with
aching, dissatisfied hearts,--with too much religion to be happy in the
world, and too much of the world to be happy in their religion. I fear
this is a very common case, if the truth were known.
Yet there are some in every age who seem to get the victory over the
world. They come out decidedly from its ways, and are unmistakably
separate. They are independent of its opinions, and unshaken by its
opposition. They move on like planets in an orbit of their own, and seem
to rise equally above the world's smiles and frowns. And what are the
secrets of their victory? I will set them down.
(_a_) The first secret of victory over the world is a _right heart_. By
that I mean a heart renewed, changed and sanctified by the Holy
Ghost,--a heart in which Christ dwells, a heart in which old things have
passed away, and all things become new. The grand mark of such a heart
is the bias of its tastes and affections. The owner of such a heart no
longer likes the world, and the things of the world, and therefore finds
it no trial or sacrifice to give them up. He has no longer any appetite
for the company, the conversation, the amusements, the occupations, the
books which he once loved, and to "come out" from them seems natural to
him. Great indeed is the expulsive power of a new principle! Just as the
new spring-buds in a beech hedge push off the old leaves and make them
quietly fall to the ground, so does the new heart of a believer
invariably affect his tastes and likings, and make him drop many things
which he once loved and lived in, because he now likes them no more. Let
him that wants to "come out from the world and be separate," make sure
first and foremost that he has got a new heart. If the heart is really
right, everything else will be right in time. "If thine eye be single,
thy whole body shall be full of light." (Matt. vi. 22.) If the
affections are not right, there never will be right action.
(_b_) The second secret of victory over the world is a _lively practical
faith_ in unseen things. What saith the Scripture? "This is the victory
that overcometh the world, even our faith." (1 John v. 4.) To attain and
keep up the habit of looking steadily at invisible things, as if they
were visible,--to set before our minds every day, as grand realities,
our souls, God, Christ, heaven, hell, judgment, eternity,--to cherish an
abiding conviction that what we do not see is just as real as what we do
see, and ten thousand times more important,--this, this is one way to be
conquerors over the world. This was the faith which made the noble army
of saints, described in the eleventh chapter of Hebrews, obtain such a
glorious testimony from the Holy Ghost. They all acted under a firm
persuasion that they had a real God, a real Saviour, and a real home in
heaven, though unseen by mortal eyes. Armed with this faith, a man
regards this world as a shadow compared to the world to come, and cares
little for its praise or blame, its enmity or its rewards. Let him that
wants to come out from the world and be separate, but shrinks and hangs
back for fear of the things seen, pray and strive to have this faith.
"All things are possible to him that believes." (Mark ix. 23.) Like
Moses, he will find it possible to forsake Egypt, seeing Him that is
invisible. Like Moses, he will not care what he loses and who is
displeased, because he sees afar off, like one looking through a
telescope, a substantial recompense of reward. (Heb. xi. 26.)
(_c_) The third and last secret of victory over the world, is to attain
and cultivate the _habit of boldly confessing Christ_ on all proper
occasions. In saying this I would not be mistaken. I want no one to blow
a trumpet before him, and thrust his religion on others at all seasons.
But I do wish to encourage all who strive to come out from the world to
show their colours, and to act and speak out like men who are not
ashamed to serve Christ. A steady, quiet assertion of our own
principles, as Christians,--an habitual readiness to let the children of
the world see that we are guided by other rules than they are, and do
not mean to swerve from them,--a calm, firm, courteous maintenance of
our own standard of things in every company,--all this will insensibly
form a habit within us, and make it comparatively easy to be a separate
man. It will be hard at first, no doubt, and cost us many a struggle;
but the longer we go on, the easier will it be. Repeated acts of
confessing Christ will produce habits. Habits once formed will produce a
settled character. Our characters once known, we shall be saved much
trouble. Men will know what to expect from us, and will count it no
strange thing if they see us living the lives of separate peculiar
people. He that grasps the nettle most firmly will always be less hurt
than the man who touches it with a trembling hand. It is a great thing
to be able to say "No" decidedly, but courteously, when asked to do
anything which conscience says is wrong. He that shows his colours
boldly from the first, and is never ashamed to let men see "whose he is
and whom he serves," will soon find that he has overcome the world, and
will be let alone. Bold confession is a long step towards victory.
It only remains for me now to conclude the whole subject with a few
short words of application. The danger of the world ruining the soul,
the nature of true separation from the world, the secrets of victory
over the world, are all before the reader of this paper. I now ask him
to give me his attention for the last time, while I try to say something
directly for his personal benefit.
(1) My first word shall be _a question_. Are you overcoming the world,
or are you overcome by it? Do you know what it is to come out from the
world and be separate, or are you yet entangled by it, and conformed to
it? If you have any desire to be saved, I entreat you to answer this
question.
If you know nothing of "separation," I warn you affectionately that your
soul is in great danger. The world passeth away; and they who cling to
the world, and think only of the world, will pass away with it to
everlasting ruin. Awake to know your peril before it be too late. Awake
and flee from the wrath to come. The time is short. The end of all
things is at hand. The shadows are lengthening. The sun is going down.
The night cometh when no man can work. The great white throne will soon
be set. The judgment will begin. The books will be opened. Awake, and
come out from the world while it is called to-day.
Yet a little while, and there will be no more worldly occupations and
worldly amusements,--no more getting money and spending money,--no more
eating, and drinking, and feasting, and dressing, and ball-going, and
theatres, and races, and cards, and gambling. What will you do when all
these things have passed away for ever? How can you possibly be happy in
an eternal heaven, where holiness is all in all, and worldliness has no
place? Oh consider these things, and be wise! Awake, and break the
chains which the world has thrown around you. Awake, and flee from the
wrath to come.
(2) My second word shall be _a counsel_. If you want to come out from
the world, but know not what to do, take the advice which I give you
this day. Begin by applying direct, as a penitent sinner, to our Lord
Jesus Christ, and put your case in His hands. Pour out your heart before
Him. Tell Him your whole story, and keep nothing back. Tell Him that you
are a sinner wanting to be saved from the world, the flesh, and the
devil, and entreat Him to save you.
That blessed Saviour "gave Himself for us that He might deliver us from
this present evil world." (Gal. i. 2.) He knows what the world is, for
He lived in it thirty and three years. He knows what the difficulties of
a man are, for He was made man for our sakes, and dwelt among men. High
in heaven, at the right hand of God, He is able to save to the uttermost
all who come to God by Him,--able to keep us from the evil of the world
while we are still living in it,--able to give us power to become the
sons of God,--able to keep us from falling,--able to make us more than
conquerors. Once more I say, Go direct to Christ with the prayer of
faith, and put yourself wholly and unreservedly in His hands. Hard as it
may seem to you now to come out from the world and be separate, you
shall find that with Jesus nothing is impossible. You, even you, shall
overcome the world.
(3) My third and last word shall be _encouragement_. If you have learned
by experience what it is to come out from the world, I can only say to
you, Take comfort, and persevere. You are in the right road; you have no
cause to be afraid. The everlasting hills are in sight. Your salvation
is nearer than when you believed. Take comfort and press on.
No doubt you have had many a battle, and made many a false step. You
have sometimes felt ready to faint, and been half disposed to go back to
Egypt. But your Master has never entirely left you, and He will never
suffer you to be tempted above that you are able to bear. Then persevere
steadily in your separation from the world, and never be ashamed of
standing alone. Settle it firmly in your mind that the most decided
Christians are always the happiest, and remember that no one ever said
at the end of his course that he had been too holy, and lived too near
to God.
Hear, last of all, what is written in the Scriptures of truth:
"Whosoever shall confess Me before men, him shall the Son of man also
confess before the angels of God." (Luke xii. 8.)
"There is no man that hath left house, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for my sake, and the
gospel's,
"But he shall receive an hundred-fold now in this time, houses, and
brethren, and sisters, and mothers, and children, and lands, with
persecutions; and in the world to come eternal life." (Mark x. 29, 30.)
"Cast not away therefore your confidence, which hath great recompense of
reward.
"For ye have need of patience, that, after ye have done the will of God,
ye might receive the promise.
"For yet a little while, and He that shall come will come, and will not
tarry." (Heb. x. 35--37.)
Those words were written and spoken for our sakes. Let us lay hold on
them, and never forget them. Let us persevere to the end, and never be
ashamed of coming out from the world, and being separate. We may be sure
it brings its own reward.
NOTE
Thoughtful and intelligent readers will probably observe that,
under the head of worldly amusements, I have said nothing about
ball-going and card-playing. They are delicate and difficult
subjects, and many classes of society are not touched by them.
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.
(_a_) Concerning _ball-going_, I only ask Christians to judge
the amusement by its tendencies and accompaniments. To say
there is anything morally wrong in the mere bodily act of
dancing would be absurd. David danced before the ark. Solomon
said, "There is a time to dance." (Eccle. iii 4.) Just as it is
natural to lambs and kittens to frisk about, so it seems
natural to young people, all over the world, to jump about to a
lively tune of music. If dancing were taken up for mere
exercise, if dancing took place at early hours, and men only
danced with men, and women with women, it would be needless and
absurd to object to it. But everybody knows that this is not
what is meant by modern ball-going. This is an amusement which
involves very late hours, extravagant dressing, and an immense
amount of frivolity, vanity, jealousy, unhealthy excitement,
and vain conversation. Who would like to be found in a modern
ball-room when the Lord Jesus Christ comes the second time? Who
that has taken much part in balls, as I myself once did, before
I knew better, can deny that they have a most dissipating
effect on the mind, like opium-eating and dram-drinking on the
body? I cannot withhold my opinion that ball-going is one of
those worldly amusements which "war against the soul," and
which it is wisest and best to give up. And as for those
parents who urge their sons and daughters, against their wills
and inclinations, to go to balls, I can only say that they are
taking on themselves a most dangerous responsibility, and
risking great injury to their children's souls.
(_b_) Concerning _card-playing_, my judgment is much the same.
I ask Christian people to try it by its tendencies and
consequences. Of course it would be nonsense to say there is
positive wickedness in an innocent game of cards, for
diversion, and not for money. I have known instances of old
people of lethargic and infirm habit of body, unable to work or
read, to whom cards in an evening were really useful, to keep
them from drowsiness, and preserve their health. But it is vain
to shut our eyes to facts. If masters and mistresses once begin
to play cards in the parlour, servants are likely to play cards
in the kitchen; and then comes in a whole train of evils.
Moreover, from simple card-playing to desperate gambling there
is but a chain of steps. If parents teach young people that
there is no harm in the first step, they must never be
surprised if they go on to the last.
I give this opinion with much diffidence. I lay no claim to
infallibility. Let every one be persuaded in his own mind. But,
considering all things, it is my deliberate judgment that the
Christian who wishes to keep his soul right, and to "come out
from the world," will do wisely to have nothing to do with
card-playing. It is a habit which seems to grow on some people
so much that it becomes at last a necessity, and they cannot
live without it. "Madam," said Romaine to an old lady at Bath,
who declared she could not do without her cards,--"Madam, if
this is the case, cards are your god, and your god is a very
poor one." Surely in doubtful matters like these it is well to
give our souls the benefit of the doubt, and to refrain.
(_c_) Concerning _field-sports_, I admit that it is not easy to
lay down a strict rule. I cannot go the length of some, and say
that galloping across country, or shooting grouse, partridges,
or pheasants, or catching salmon or trout, are in themselves
positively sinful occupations, and distinct marks of an
unconverted heart. There are many persons, I know, to whom
violent out-door exercise and complete diversion of mind are
absolute necessities, for the preservation of their bodily and
mental health. But in all these matters the chief question is
one of degree. Much depends on the company men are thrown into,
and the extent to which the thing is carried. The great danger
lies in excess. It is possible to be _intemperate_ about
hunting and shooting as well as about drinking. We are
commanded in Scripture to be "temperate in all things," if we
would so run as to obtain; and those who are addicted to
field-sports should not forget this rule.
The question, however, is one about which Christians must be
careful in expressing an opinion, and moderate in their
judgments. The man who can neither ride, nor shoot, nor throw a
fly, is hardly qualified to speak dispassionately about such
matters. It is cheap and easy work to condemn others for doing
things which you cannot do yourself, and are utterly unable to
enjoy! One thing only is perfectly certain,--all intemperance
or excess is sin. The man who is wholly absorbed in
field-sports, and spends all his years in such a manner that he
seems to think God only created him to be a "hunting, shooting,
and fishing animal," is a man who at present knows very little
of Scriptural Christianity. It is written, "Where your treasure
is, there will your heart be also." (Matt. vi. 21.)
XIII
RICHES AND POVERTY
"_There was a certain rich man, which was clothed in purple and
fine linen, and fared sumptuously every day_:
"_And there was a certain beggar named Lazarus, which was laid
at his gate, full of sores_,
"_And desiring to be fed with the crumbs which fell from the
rich man's table: moreover, the dogs came and licked his
sores._
"_And it came to pass that the beggar died, and was carried by
the angels into Abraham's bosom: the rich man also died, and
was buried_;
"_And in hell he lift up his eyes, being in torments, and seeth
Abraham afar off, and Lazarus in his bosom._"--
Luke xvi. 19--23.
There are probably few readers of the Bible who are not familiar with
the parable of the rich man and Lazarus. It is one of those passages of
Scripture which leave an indelible impression on the mind. Like the
parable of the Prodigal Son, once read it is never forgotten.