Practical Religion Part 25

This is a point which at first sight appears of little importance. But the longer I live, the more I am persuaded that it deserves most serious attention. Honourable occupation and lawful business are a great safeguard to the soul, and the time that is spent upon them is comparatively the time of our least danger. The devil finds it hard to get a hearing from a busy man. But when the day's work is over, and the time of leisure arrives, then comes the hour of temptation.

I do not hesitate to warn every man who wants to live a Christian life, to be very careful how he spends his evenings. Evening is the time when we are naturally disposed to unbend after the labours of the day; and evening is the time when the Christian is too often tempted to lay aside his armour, and consequently brings trouble on his soul. "Then cometh the devil," and with the devil the world. Evening is the time when the poor man is tempted to go to the public-house, and fall into sin.

Evening is the time when the tradesman too often goes to the Inn parlour, and sits for hours hearing and seeing things which do him no good. Evening is the time which the higher cla.s.ses choose for dancing, card playing, and the like; and consequently never get to bed till late at night. If we love our souls, and would not become worldly, let us mind how we spend our evenings. Tell me how a man spends his evenings, and I can generally tell what his character is.

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

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

A true Christian will strive to do his duty in whatever station or position he finds himself, and to do it well. Whether statesman, or merchant, or banker, or lawyer, or doctor, or tradesman, or farmer, he will try to do his work so that no one can find occasion for fault in him. But he will not allow it to get between him and Christ. If he finds his business beginning to eat up his Sundays, his Bible-reading, his private prayer, and to bring clouds between him and heaven, he will say, "Stand back! There is a limit. Hitherto thou mayest go, but no further. I cannot sell my soul for place, fame, or gold." Like Daniel, he will make time for his communion with G.o.d, whatever the cost may be.

Like Havelock, he will deny himself anything rather than lose his Bible-reading and his prayers. In all this he will find he stands almost alone. Many will laugh at him, and tell him they get on well enough without being so strict and particular. He will heed it not. He will resolutely hold the world at arm's length, whatever present loss or sacrifice it may 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 amus.e.m.e.nts and recreations which are inseparably connected with sin_.

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

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

That to look at horses running at full speed is in itself perfectly harmless, no sensible man will pretend to deny. That many plays, such as Shakespeare's, are among the finest productions of the human intellect, is equally undeniable. But all this is beside the question. The question is whether horse-racing and theatres, as they are now conducted, in England, are not inseparably bound up with things that are downright wicked. =I= a.s.sert without hesitation that they are so bound up. =I= a.s.sert that the breach of G.o.d's commandments so invariably accompanies the race and the play, that you cannot go to the amus.e.m.e.nt 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 amus.e.m.e.nts which are invariably connected with gambling, betting, drunkenness, and fornication. These are the things "which G.o.d will judge."--"The end of these things is death." (Heb. xiii. 4; Rom. vi. 21.)

Hard words these, no doubt! But are they not true? It may seem to your relatives and friends very strait-laced, strict, and narrow, if you tell them you cannot go to the races or the theatre with them. But we must fall back on first principles. Is the world a danger to the soul, or is it not? Are we to come out from the world, or are we not? These are questions which can only be answered in one way.

If we love our souls we must have nothing to do with amus.e.m.e.nts which are bound up with sin. Nothing short of this can be called genuine scriptural separation from the world.[11]

11: See Note, page 310.

(_e_) He that desires to "come out from the world, and be separate,"

must be _moderate in the use of lawful and innocent recreations_.

No sensible Christian will ever think of condemning all recreations. In a world of wear and tear like that we live in, occasional unbending and relaxation are good for all. Body and mind alike require seasons of lighter occupation, and opportunities of letting off high spirits, and especially when they are young. Exercise itself is a positive necessity for the preservation of mental and bodily health. I see no harm in cricket, rowing, running, and other manly athletic recreations. I find no fault with those who play at chess and such-like games of skill. We are all fearfully and wonderfully made. No wonder the poet says,--

"Strange that a harp of thousand strings Should keep in tune so long!"

Anything which strengthens nerves, and brain, and digestion, and lungs, and muscles, and makes us more fit for Christ's work, so long as it is not in itself sinful, is a blessing, and ought to be thankfully used.

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 quant.i.ties,--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 friends.h.i.+ps, intimacies, and close relations.h.i.+ps 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 friends.h.i.+p 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 const.i.tuted 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 G.o.d, 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, G.o.d-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 G.o.d. Should I go to such and such a place, or do such and such a thing, if I really thought G.o.d 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 circ.u.mstances. 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 pa.s.sed 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 appet.i.te for the company, the conversation, the amus.e.m.e.nts, 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, G.o.d, Christ, heaven, h.e.l.l, 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 n.o.ble 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 G.o.d, 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 a.s.sertion 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 pa.s.seth away; and they who cling to the world, and think only of the world, will pa.s.s 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 amus.e.m.e.nts,--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 pa.s.sed 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 G.o.d, He is able to save to the uttermost all who come to G.o.d 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 G.o.d,--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 G.o.d.

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 G.o.d." (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 G.o.d, 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.)