IMAGE EVALUATION TEST TARGET (MT-S) V /. {/ r-- «?. ■^ ^ ^ 1 V ,v % V #> n^ \\ 6^ ♦- ^^'^ L \ I I I ; 1 i Man knows not in what rank to place himself. He is obviously astray, and fallen from his true place with- out being able to find it again. He seeks it everywhere with uneasiness and without success, in impenetrable darkness. Pascal. Is there no balm in Gilead? Is there no physician there ? Why then is not the health of the daughter of my people recovered ? Jeremiah. With offerings of devotion Ships from the isles shall meet, And pour the wealth of ocean In tribute at His feet. O'er every foe victorious, He on His throne shall rest, From age to age more glorious, All blessing and all blest. Montgomery. LIVING EPISTLES. CHAPTER I. THE PRESENT RELIGIOUS CONDITION OF THE WORLD. |[N and Salvation are the two chief themes of Divine Revelation. The guilty and depraved condition of the whole human race, and the fulness and fitness of God's remedy for the world's woes, are the central truths around which are grouped all the facts, precepts and promises of the Old and New Testaments. The admonitions of the Bible are notes of solemn warning against the prevailing forms of iniquity. Its promises are voices of hope and deliverance to those who desire restoration. Its liistories are either dark with illustrations of the perverting and ruinous nature of sin ; or bright with inspiring examples of the power of Divine grace to 1 20 LIVING EPISTLES. give victory over spiritual enemies and consolation in suffering. Whatever flattering fancies may mislead the children of disobedience, the colors in which the Word of God depicts our fallen humanity are dark and repulsive. The whole race is repre- sented as by nature enslaved by the god of this world, willingly wearing the chains of a cruel and degrading bondage. But the Gospel proclaims to these lost myriads, that the glorious liberty of the children of God is the attainable nrivilefje of all who receive and obey Christ. The unsaved world is steeped in thick and perilous darkness; in which men cherish misleading delusions respecting both God and themselves. But Christ, who is the true Light of the world, revealing by His Spirit those deep things of God which the world by its wisdom can never know, promises that those who follow Him " shall not walk in darkness, but shall have the light of life." " The whole world lieth in wicked- ness," smitten with a loathsome and fatal disease; but Christ is the Good Physician, who healeth and giveth life, able " to save them to the uttermost who come unto God by Him." If earth is a valley of dry bones, whose teeming population is dead in trespasses and sins, the prophetic word gives promise of a time. liiLk PRESENT STATE OF THE WORLD. 21 when the breath of heaven shall quicken them into a new life. Everywhere the standard of wicked rebellion has bpen raised against a just and gracious Sovereign. But, in the Gospel, we learn that our offended King has sent forth ambassadors, beseeching these rebels, in Christ's stead, to be reconciled to God. If sinners are represented as perishing of hunger in a far-off land, God is a loving father, waiting to be gracious ; infinitely willing to give the bread and water of life to every returning prodigal who confesses his sin and seeks forgiveness. " All have sinned and come short of the glory of God." The children of men "have turned aside every one to his ovtn way." " The whole head is sick, and the whole heart faint." Everywhere sin has abounded unto death. But the promises of mercy cover all mortal want and woe, with wings of heavenly healing and life. "Earth has no sorrows that heaven cannot heal." " The Scripture hath shut up all under sin, that the promise by faith of Jesus Christ might be given to them that believe." It is the avowed purpose of God, that by the preaching of the Gospel shall be made known, to this suffering and diseased world, the news of salvation from those ills .v^hich no earthly skill or power can remove. " The knowledge 22 IIVINO EPISTLES. of the Lord shall cover the earth, as the waters cover the sea." " The isles shall wait for His law." The remedy which the Gospel makes known is everywhere declared to be fully adeciuate to the world's need ; and the faithfulness of God is pledged for its success. The assurance is ^iven that, where sin has abounded, grace shall much more abound ; till this fallen and alienated world is reconciled to God, lifted up from the dark slavery of sin into the light of salvation. It is impossible to contemplate these scriptural representations of a promised reign of righteousness, without being prompted to ask: By what agencies are these results to be achieved ? How far have they been accomplished ? The Divine Word teaches us, that "salvation is of the Lord." Without Christ we can do nothing. But it is clearly indicated in the Holy Scriptures that these glorious visions of a restored and sancti- fied world are to be brought about through the instrumentality of those who by faith have been made partakers of salvation, and constitute God's witnessing Church in the world. Whatever preten- tious remedies the godless philosophy and science of our day may propose, there is convincing evidence to prove that a living Church, bearing a faithful testimony for Christ in the world, by doctrine and rUKSKST STATE OF THE WOULD, 23 life, is a Divinely chosen ai^'ency, to make known the 'vay of life to those who sit in darkness and the shadow of death. Beyond douht, this is God's plan of savin<,' men. Intellectual culture, wise le^al enaetnien -, ''ul increase of wealth and physical c(jnii jrt, i. ■ iitterly ineffectual to heal the moral leprohy that has smitten the whole family of man witli its virus. The only power that can enli<»l»ten the conscience, and quicken the dead soul into life, is the pwer of the Holy Spirit. But it is the Holy Spirit acting — not arbitrarily and apart from human agency — but through the medium of renewed hearts. When I speak of the Church in this e.ssay, I do not mean the Church regarded as an organized association for maintaining the public ordinances of religion, so much as the Church regarded as the united body of all who profess to love and trust the one living Saviour. The work of the Church, as an organized body, I fully recognize in all its great- ness ; but it is to the work of individual Christians, in their personal character, that our present inquiry chiefly relates. Each saved sinner is a tree planted in the Lord's garden, to bear fruits of holiness for God's glory. To the children of God to-day, as well as to those of a former age, the declaration applies : " Ye are my witnesses, saith the Lord, that I am w 1 11 24 LIVING EPISTLES. God." " Ye are the light of the world." It is the Divinely appointed duty of the members of Christ's Church in the world, to let their light so shine before men, that they, by beholding the beauty of holiness wrought out in living example, may be led to acknowledge and glorify their Father in heaven If the world is regarded as a field, in which the seeds of truth are to be sown, those who believe and obey the Gospel are God's husbandmen. If this earth is represented as a rebellious kingdom that has thrown off its allegiance to its rightful Sovereign, it is to be subdued and won back again, by the army of the living God, valiantly fighting under " the Captain of our salvation." In the New Testament we learn that God so highly he 'ored human agency, that he sent a holy angel to instruct the devout Cornelius to send for the Apostle Peter, that he might hear from him the words of salvation. Not only unto the tenants of earth does God speak through such agency, but St. Paul tells us it was the Divine inten- tion that " unto the principalities and powers, in heavenly places, might be known by the Church the manifold wisdom of God." Not that we have any power of ourselves to win these victories. The great Apostle of the Gentiles, contemplating the relations and obligations of God's witnesses to those who are I 1 4 i PRESENT STATE OF THE WORLD. 25 saved, and to them who are lost, is so overburdened with conscious responsibility that he exclaims, " And who is sufficient for these things " ? In true humility of spirit he answers his own question, and reveals the source of all Christian strength and victory in the inspiring words : " But our sufficiency is of God." Having ascertained the means by which God works we proceed to ask : How is the Church suc- ceeding in the accomplishment of the great work assigned her by her risen Kedeemer ? How do the results attained compare with the promises of the Bible ? How goes the battle between the hosts of darkness and the soldiers of the Cross ? These are inquiries which it behooves all Cliristians to ask with deep seriousness, and to answer with unshrink- ing frankness. Even though impartial inquiry should bring to our knowledge painful and dis- couraging facts, we should not shrink from it on that account. It is our interest to know the whole truth. It would be deemed childish folly for a merchant to decline to examine the state of his business, lest he should discover things that needed correction. It is a great mistake to assume that Chiistian loyalty forbids us to use any language but praise and approval towards the Church ; or that it is a proof of IW i i i II 26 LIVING EPISTLES ' !i I ; ll hostility to Christianity to point out the defects and faults of Christians, " Faithful are the wounds of a friend, but the kisses of an enemy are deceitful." Every wise general deems it essential to success, not only to have a correct estimate of the strength of the enemy's forces, but also to know the condition and discipline of the army with which he hopes to defeat them. A skilful physician carefully examines the nature ot the disease before he attempts to apply the remedy. Self-approving satisfaction is as hurtful to churches as to individuals. In communities, as well as in individuals, a discoverv and confession of what is wr 1'/ njust precede reformation. We easily drift into ti Hiking our little systems and theories incap- able of improvement. The Ahabs, who are bent upon working out their own ruin, always regard the reproving Elijahs as enemies who trouble Israel. Many of the great hero-reformers, whose names live in the memory of men as benefactors of humanity, were persecuted by their contemporaries, as foes of the cause to which they rendered such signal service. There is, on the part of many Christians, a disposi- tion to dwell only upon what is bright and gratify- ing ; and to recoil with cowardly apprehension from looking on facts that are discreditable to our Chris- tian civilization. But loyalty to truth, and love for " PRESENT STATE OF THE WORLD. 27 Christ, should prompt us to beware of concealing unpalatable facts, and prophesying smooth things. I do not underestimate or disparage the value of what has been accomplished by the agency of the Christian Church in the past. Christianity has produced typts of self-denying nobleness and good- ness, that could never have blessed the world, but for the power of the Word and Spirit of God. Great moral victories have been won over the most potent forms of evil, that no human might or wisdom could have gained. He must be insensible to the influence of great truths, who can survey the history of Christianity, without finding in its .^.ruggles and victories abundant reason to make him " thank God and take courage." But, while duly recognizing all this, I deem it impossible to compare the prophetic pictures of the triumphs of the Gospel with the existing state of things in the world, without finding, in the disparity between the predictions and the results, reasons for serious, anxious thought, and deep searchings of heart. Though this is the last quarter of " the Nine- teenth Century " of the Christian era, there are still more than two-thirds of the world's population who are not even named by the name of Christ. They are ignorant of God's character and claims, yielding IP ' i! 28 LIVING EPISTLES. homage to the creations of their polluted imagina- tions. They are without the consolation of faith and hope in God. Without the joy of knowing Christ as their Saviour. Without the hope of eternal life. Steeped in debasing superstitions. Wasting life in low and sensual pursuits. Alienated from the life of God through the darkness of their hearts. Vainly seeking to satisfy the hunger of the soul with the husks of perverted fancies. And yet, unconscious of their loss and degradation. The spread of Christianity in the world would surely have been more rapid than it has been, had there not been some serious defect in the Church itself — some want of full, earnest sympathy with the great purpose of the Incarnation of the Son of God. But, leaving the heathen world out of our con- sideration, how many things do we see in Christian countries, which all true believers must sorrowfully deplore ? In many nominally Christian lands, a system of ritualistic forms and priestly inventions has been substituted for living, spiritual religion. In those countries where Christianity has won its greatest triumphs, a large proportion of the popula- tion rejects its claims, and has not even the form of godliness. Millions of money are readily raised for worldly enterprises, while there is great difficulty ; A PRESENT STATE OF THE WOULD. 29 in raising less than a tithe of these amounts for religious purposes. The crimes, which the Bible most explicitly brands with Divine condemnation, are continually tainting the atmosphere of social life with their poisonous breath. Intemperance, in spite of all the philanthropic efiorts of earnest Christian workers in the past, still stalks abroad in the prosecution of its work of ruin and death. The revelations of mercantile dishonesty, which are constantly arresting public attention, reflect dishonor upon the Christian integrity of the communities where such disreputable transactions transpire. In too many instances the churches seem to exert but little influence upon the ungodliness and disbelief which prevail around them. Thousands, who dis- play all the signs of religious indifference, live in the light of Christian privileges, and in constant association with professedly religious people, without giving any evidence of spiritual improvement. Christian people, after years of intercourse with their unconverted neighbors, frequently appear to have exerted over them no power to bring them nearer to God. Large and wealthy congregations remain for years comparatively stationary in numbers, as if stricken with spiritual sterility. Surely, it is not too much to expect that every Christian worker 30 LIVING EPISTLES. iili ill i \\\ ■i '. hi iiiiiiii ll .>! liljl I 1 •,, should, ill the course of each year, lead at least one soul to Christ ? Yet, in how many cases, large numbers of church members spend year aftei year, without being instrumental in saving one sirner from the error of his way! And, all this t^'me, thousands to whom tliey have access are living and dying, without any more sign of religious principle or belief than the heathen tribes of Africa. In many cases, the children of prominent members of the diflerent Christian churches, brought up with the advantages of religious training and wor- ship, become lovers of worldly pleasure and folly, and strangers to tlie power of vital godliness. Not unfrequently, the sons of Christian parents drink in the poison of the literature of disbelief, and repudiate the faith of their fatliers. These pernicious seeds of doubt are being scattered widely ; and are already beginning to bring forth their baleful fruits. The love of wealth — the desire to get rich rapidly — is also extensively overpowering truth and justice, and creating a false standard of worth, even among Christians. It is scarcely possible for any one whose heart has been quickened by the love of Christ to study these sad facts, without being impelled to ask the question which Jeremiah asked respecting his «■■■■ rHESEXT STATE OF THE WOULD. 31 people : "Is tbere no halm in Gilead ? is there no physician there ? why then is not the health of the (laughter of my people recovered ? " Or, in other words, to ask, why the children of God do not evince greater zeal and power in doing the work of Christ in the world ? AVe are compelled to feel that there is a serious defect som.ewhere. When a chemist attempts to perform an experiment, and fails to secure the result sought, he at once tries to find out what conditions cf success have been wanting, in order to ascertain the cause of his failure. He knows that there is no change in the properties and forces of nature ; and that his failure in securing the desired effect has been caused by some failure of conditions essential to success. When the com- mander of a vessel, crossing the ocean, fails to reach the point which at a given time he expected to gain, or when he is unexpectedly confronted by the sight of land, he knows there must have been some mistake in his reckoning; and he instantly applies all his skill to discover the cause why his actual position does not coincide w^itli hia supposed one. There is alwavs a cause for failure. So, in the sphere of the spiritual, failure is not a mere accident. There are laws of spiricual progress to which we must conform in order to gain success. If there is 4; % .*'! Pa ^ : rrow, Enslaved by Satan's chain ; We know full well each fateful m )rrow Will tell its tale of pain. Error proclaims her gilded falsehoods, And Truth seems strangely dumb ; Man's cruelty makes ceaseless wailing, — Lord, let Thy kingdom come ! i J „ >f; ' . ! 34 LIVING EPISTLES. Millions, deep-sunk in rayless darkness, Thy love have never known ; And in their blind, misguided folly, Still worship wood and stone. Dispel their darkness with Thy presence, Call each lost wanderer home ; To every hunf,'ry soul and weary, O let Thy kingdom come ! Nation with nation madly wages Unpitying, bloody strife. Deeming their sordid aims more sacred Than peace and human life. Earth has no med'cine for these evils. To which all hearts succumb ; hear our prayers. Thou King immortal ! And let Thy kingdom come ! Men shut their hearts against Thy mercy. Allured by baseless dreams ; Or use Thy blessed name to strengthen Their godless, ^elfish schemes. Thousands, who name Thy name, deny Thee, By Satan's wiles o'ercome ; Thy saints in every land implore Thee, Lord, let Thy kingdom come ! Tyrants still reign to crush the lowly. Who, wronged and injured, die ; The woes of innocence for vengeance To Thee unceasing cry. Come in Thy peerless power and glory. This world from Satan win ; Come to our hearts, all sin expelling, — O let Thy reign begin ! Wl\ ' V) m Still shines tlic liglit of lidly lives Like star-1)('!uns ovor doubt ; Kiich .sainted memory, Ciirist-like, drives Some dark possession out. .loii.s 0. WnrniKu. Hi As the mother petirl-fish dwells in the sen without receivinj,' ii drop of .salt water ; and as towards the Cheli- donian Islands, springs of fresh water may be found in the midst of the sea ; and as the lire-lly passes throuf,di the flame without burning its wings ; .so a vigorous and healthy soul may live in the world without being infei ted by any of its humors, may discover sweet springs of i)iety amidst its .salt water-s, and lly among the llames of earthly eoneuidseenee with the wings of the holy desires of the devout life. Fkanci.s ])E Salk.s. 'I 'Hi Not one of the countless voyagers. Of life's mysterious main, Has laid down his burden of sorrows That has lived and loved in vain. From the white tents of the crusaders The phantoms of glory have gone ; But the zeal of the barefooted hermit In humanity's heart lives on. Alice Cakf;y, CHAPTEU II. THE POWER OF A TRUE C^HRISTIAN LIFE. |0D lias niiule us susceptible ol' being inlliieuceil by the sentiments and deeds (jf others. There is potent inspiration for the work of life in fellow- ship with great souls. As in the hour of danger, the brave and hopeful impart something of their courage to the fainthearted and cowardly, so the example of men of high religious purpose and con- sistent integrity strengthens the faltering good inten- tions of those who are feebler than themselves. A brave and generous action kindles admiration, and quickens the love of what is rigl^t, in all nands not dead to the power of goodness. A cruel and selfish deed, especially when performed by those from whom we had reason to expect a widely different course, provokes aversion and contempt ; and brings sus- i J 38 /./ VING EPISTLES. ! I:> liP 1' ! I : it i l il III ;l I \W\ % m 1! 11:!. lilli picion and reproach on the principles of those who are guilty of such acts, and on all who hold them. As fire spreads and transmutes into its own nature all congenial material on which it exerts its influence, so tiie ruling sentiment of every life tends to set other natures on fire with its own impulses, and to conform them to its own moral likeness. As heated bodies have a radiating power, by which they give out to other bodies in contact with them a portion of their heat, and thus tend to bring these bodies to their own temperature, sc good and bad characters, the true and the false, the noble and the base, create around them an atmosphere impregnated with their characteristic spirit ; and are respectively centres of a tendency to assimilate all that the^ touch to their own nature. The example of a true and consistent life lifts us up towards a higher plane of being. Not merely does it set before us a goal towards which to run, an object worthy of imitation ; it is itself a silent, but powerful moral force, draw- ing us towards the ideal it presents. The example and spirit of the ungodly, who are constantly seeking their happiness in the forbidden paths of sin, taint and corrupt those who are exposed to their vitiating influence ; unless the power of vital religious principle and habit is strong enough INFLUENCE OF A OODLY LIFE. 39 to repel and vanquish it. " One sinner destroyeth much good." The ten unbelieving and cowardly spies, who brought back an evil report from the goodly land of promise, infected the whole multitude of the children of Israel with the spirit of cowardice and rebellion ; which caused them to be kept out of Canaan forty years, till all that faithless generation died in the wilderness. In beings untainted by sin, and having no depraved tendencies, examples of folly and wickedness could only awaken emotions of sorrow and aversion. The holy angels who wait upon the heirs of salvation, as they behold the unholy passions that burn in human breasts, and the revolting forms of crime that pollute this fallen world, must recoil with grief and horror from the scenes of guilt and depravity that meet their eyes. In such perfectly holy beings, there can be nothing in their nature to respond to the spirit of sinful deeds ; or to tempt them to cherish an approving sympathy with them. But, unhappily, with beings m whose nature exists the germ of disobedience — the tendency to love sin — the effect is very different. Evil example acts upon these seeds of wrong within us, like the sunshine and showers which draw forth from a sin-cursed soil the luxuriant weeds of a noxious vegetation. Internal corruption and treachery n\ mil li'ii m K'^ i^, 40 LIVING EPISTLES. M\ !i i « Mllil III! ■I "''i'l 14 i I 1 I I I I ill :il I ' ,i i give power to external temptations. The bad heart gives a ruinous influence to the bad example. Character is mightier than professions of faith. Consistency is more convincing than logical argu- ments. Kindness and patience are more subduing than rebuke and refutation. It may be safely affirmed that the impression, made by the spirit and character of Christians upon the unconverted, is greater than what is made by their direct intentional efforts. You may not be able to induce those who mind only earthly thifags to read the Bible, or study the evidences of its Divine authorship. They may not be able to comprehend the force of learned and logical arguments. You may never secure an oppor- tunity of expounding to them your views on theo- logical subjects. But they cannot escape from the influence of a godly life. It will preach to those who witness it daily wordless sermons of most persuasive eloquence. It is an argument for the truth and power of religion, which the most obtuse can understand. The power of a loving, self-denying act all can feel and appreciate. A life in harmony with the principles by which it professes to be governed, is its own best interpreter. The tender sympathy and patience of Christ alone can qualify us to be faithful witnesses for Him in the world. INFLUENCE OF A GODLY LIFE. 41 There is no power that can melt and win the heart like love. The most perfeuasive arguments may fail. Authority may lose its power to secure obedience. The stern command, backed by truth and rigiit, may be ineffectual. But " charity never faileth." Love is the great invincible power in the moral universe. It is the sunshine that thaws the ice of prejudice and opposition. It is the spring breath that quickens the cold soil of humanity into fruitfulness. It is the pliilosopher's stone, whose wondrous alchemy transmutes the baser metals into gold. In persuasion, it is the key that opens the gates of the heart. The full significance of this truth is yet but imperfectly comprehended by the majority of Chris- tians. The want of a larger measure of Christly love in the heart makes many lives comparatively fruitless. There may be great zeal and clear views of truth ; yet, if the spirit of love be wanting, the results will be small. While Christians should be unsparing in their condemnation of sins against God, and sins against men, there should be more of tender sorrow and pitying sympathy for the erring in their feelings towards the wrong-doer, than of angry hatred, or unrelenting bitterness. When those whom we wish to influence and benefit are con- i it! )m I I I !l 42 LIVING EPISTLES. ml m I vinced that we have a sincere desire to do them good, they are already half won. Nothing else can be substituted for love. I do not mean the simula- tion of tenderness — the hollow pretence of a feeling that is not really felt; but a genuine Christian compassion for souls made in God's image, with capacities of highest joy or deepest woe. There is a subtle magnetism in true love, that no counterfeit possesses. It may be asked : How can we make the impression, on the minds of those with whom we associate, that we cherish this loving concern for them ? Simply by being really concerned about them. If we have this spirit of love, it will reveal itself in its own way. If we do not truly possess it, all efforts to make others think we do will be as unavailing as the desire of Simon Magus for the gift of the Holy Ghost. In the family, the school, the church, and the daily business of life, the love of Christ, as the con- trolling power of the character, is essential to exert a healthy and fruitful spiritual influence. The spirit and tone of the family life, which is what the char- acter of the parents makes it, are far more potent in moulding the character of children, than the lessons and instructions which have been impressed upon their memory. If the prevailing current of the INFLUENCE OF A QOBLY LIFE. 43 family life be harsh, selfish and sordid, these features will not fail to re-appear in the spirit of the children. If kindness, integrity, and unselfish generosity per- vade the atmosphere of home, as certainly as the plastic metal takes the impress of the die stamped upon it, the future life of the children, reared in such a circle, will show the impress of these ' irtues. Often, after the mind has relaxed its grasp of tlie doctrines inculcated, has the memory of a tender mother's love and prayers proved to be the rope, by which a wandering prodigal has been drawn out of the engulfing waves of sin. This truth is thus beau- tifully expressed by a recent writer : " "Where the light of a noble example has shone upon the path of children, they carry with them a spiritual illumina- tion. When the sun has set that kindled them, they beam down as with the soft lustre of the moon. They go out into the great world, bearing a lofty standard. They may be told by cynics that such lofty virtues as integrity no longer exist. They know better. They have seen it delivering from temptation. They have felt it sustaining under calamity. They have known it triumph over death. If it be only to the grave of such parents they can go back, there are holy lessons, which blossom from their dust with fresh vitality." (li ^ i. ( \m ':li' ir .*■ f h ! t I i' ii i; ill! II i! i a i> 'i ! I 1' l.,4:1 1 54: LIVING EPISTLES. which prevail in tliose lands, we need not wonder if unbelievers apply the same practical test to com- munities of Protestant Christians. Every church, and every individual Christian, must stand or fall by this practical test. "By their fruits ye shall know them." That is the best kind of religion whicli produces the nol)lest type of Christian character. That is the most Apostolic Church which is most successful in leading sinners out of the way of transgression into the path of life. If our religion does not make us braver and truer, more patient and forgiving, more unselfish and Christlike, than those who are destitute of religion, n en who judge all systems by their practical results, will conclude that such a religion is not worth possessing. Even when it is the want of true religion, and not its possession, that causes the blemishes in the life, this does not prevent these f'nults o** nominal Christians bringing reproach and discredit upon the religion of Christ. Every one who in words professes to love God, but whose life is not in harmony with such a profession, bears false witness against the Gospel salvation. Their faithless lives virtually deny Christ's power to save. I would not depreciate the value of the public ministry of God's Word, nor the organized agency iil;l,i!i.M ^.'\ s i INFLUENCE OF A GODLY LIFE. 55 of the cluirclies. Tbey have been crowned with the Divine benediction, and are doing gloriously for the truth of God in the world. But there is nothing so greatly needed to increase the influence of the children of God among men, as more of the silent eloquence of holy lives — a larger measure of the spirit of Christ in the hearts of His witnessing people. Doubt and disbelief are assailing the faith of many. Nothing will roll back these surging waves of skepticism, like a personal experience of the peace of God that passeth undeistanding in the hearts of tlie members of all our churches. No mere specu- lative belief — no mere assent to scriptural creeds — is sufficient to qualify the Church of to-day to accomplish her work in the world. The weapons of her warfare must be taken out of the armory of heaven, and tempered with love and faith. The nature of the work to be done shows us the kind of instrument it requires. If the wood is hard, the axe should be sharp. If the sea is rough and the voyage long, the ship should be staunch and true. If the enemy is numerous and powerful, we should meet force with superior force. So the work to be done by God's people in the world, the enemies that are to be vanquished, and the prevailing character- istics of the times, may indicate to us the qualifi- .1 ! i^'i I *t i •. ! i f I ii ' j ii 1 H i 1 1 ' H ! i liii 1 !:' f I'M it 56 LIVING EPISTLES. cations essential to success. The fact that the Church is to battle with, and overthrow the foes of the Cross in the world, makes the spiritual state of her members of the deepest importance ; because upon their fitness for the work their success in a great measure depends. The influence of the whole body of believers is determined by the character of the individuals that constitute its component parts. If the Church is to teach the world the knowledge of salvation, she must lierself possess and love " the truth as it is in Jesus." If she would successfullv lead the slaves of sense and sin to look from " the things that are seen and temporal " to those that " are unseen and eternal," she must herself rise above the slavery of earthly things. If she is to be a mirror of the benevolence of Christ, she must be pure and true; so as to present no distorted image, but to exhibit " the Kinu; in His beaufv." If we are to melt the icy coldness of the world's unbelief, and quicken its deadness into life, our own hearts must throb with the life and love of our risen Saviour. We want a saintlier type of Christian manhood and womanhood, whose holy lives will silence and rebuke the adversaries of religion. In these times of doubt and self-seeking, we specially want men of strong faith and self-sacrificing ardor. We want them in INFLUENCE OF A GODLY LIFE. 57 the pulpit — men of keen intelligence, broad charity, and fervent piety ; who will '• Allure to brif^hter worlds, and lead the way." We want them in our political and judicial oflices — men of in corruptible Christian integrity, manly independence, and true patriotism; who will give practical evidence that they believe God's law is broad enough to cover all positions in life. We want them as editors of our public journals — men of broad unsectional views, who are unwarped by partizanship ; who feel that they are accountable to God for the manner in which they discharge their obligations as educators of public opinion. We want them in the marts of trade and business — men of unswerving rectitude, who will rise above the low conventional standards of morality by which bad men excuse their fraudulent selfishness — men to whom wealth will be a means of greater usefulness and culture, and not a mere instrument of sordid gratification. We want tliem in our Sunday Schools, and in our public institutions of learning — men and women whose hearts are tempered with the love and patience of Christ, to whom the wearing toil of teaching the young will be something more than a grinding taskwork ; who will feel it to be a grand I It 1 ' ; "*ii '.'Mm '^ 58 LIVING EPISTLES. i ' i:i|: I;, ■ ' 1 ',ili; ■III 4 ii m j ; II and holy thing to he permitted to direct the first awakenings of intellectual life, and influence the destiny of immortnl spirits, capahle of liighest joy or deepest woe. We want tliem everywhere, in the city and in the country, on the land and on the sea, wherever luinian heings gatlier to do the work of life — men and M^omen who, in all tlie varied spheres of action, shall he consistent witnesses for the power and benignity of the Christian religion. Without this practical testimony of the life, the direct efforts of the Church will he sltorn of their power to achieve the work which they are designed to accomplish ; and the promises of the Gospel will appear to the world to be " dreams that never come true." The liev. Dr. Norman Macleod very forcibly says : " The world, if ever it is to be reformed by men, and through men, can only be so by the personal inter- course of living men — living epistles, not dead ones. Love, meekness, kindness, forbearance, unselfishness, manifested in human souls, uttering themselves by word, look, and deed, and not by mere description of these sentiments or essays upon them, can alone regenerate man. Neither money, nor schools, nor churches can ever be substituted for living men. Not ministers going their rounds like policemen, with black clothes and white neckties; or elders taking !!■■ ii M'-. i lyFLUENCE OF A GODLY LIFE. 59 stntistics, nor deacons giving alms, or ladies tracts — all good, but we want Cliristians, whether they be smiths, or shoemakers, or tailors, or grocers, or coach drivers, or advocates, to remember their own respon- sibilities, their own imiiien;5e influence for good, and to be personal ministers for good." Men of the world may close tlieir ears against the gospel message. Warning and admonition may only provoke opposition. But a saintly life melts preju- dice, as tlie genial sunshine melts the wintry snows. A kindly, loving spirit speaks a language which even a chihl can understand. A heathen, who stood in a crowd in Calcutta listening to a Missionary disputing with a Brahmin, said he knew which was riglit, though he did not understand the language. He knew that the man was in the wronij; who lost his temper first. A young infidel was one night, after retiring to bed, contemplating the character of his mother. " I see," said he to himself, " two unques- tionable facts. First, my mother is greatly afflicted in circumstances, body, and mind ; and I see that she bears up" under all, by the support she derives from retiring to her closet and reading the Bible. Secondly, that she has a secret spring of comfort, of which I know nothing ; while I, who give full play to my appetites, and seek pleasure by every means. I .• ;i M > ,1 ri I m 11 I ,1 i 1 1 ■< If il II ■;i '^ :si 60 LIVING EPISTLES. hardly ever find it. If, however, there is any such secret in religion, why may not I attain it as well as my mother ? I will immediately seek it of God." And thus, the influence of Christianity, exhibited before him in its beauty by a living example, led Richard Cecil to know Christ Himself, and to glorify Him by a life of most successful devotion to His service. Cases of conversion, similar to that of Cecil, are very numerous ; though not so likely to be pro- minently recorded as conversions under other circum- stances. Some years ago, during the pastorate of Eev. Dr. White in Scottsville, Virginia, a young man presented himself before the session as a candidate for church membership. The session was somewhat curious to know what had led to the change in the young man, as he had been wild and thoughtless. The pastor asked him if any sermon or book had impressed him. He promptly answered, " No." " What was it then ? Did any one speak to you on the subject of religion ? " The same answer was given. *• Will you then state to the session what led you first to think of your soul's eternal welfare ? " The reply was : " I live in the same boarding-house with J. Y." " Well, did he talk with you about your soul ? " " No, not till I sought an interview with INFLUENCE OF A GODLY LIFE. 61 liim," was his reply. " But," he continued, " there was a sweetness in liis disposition, a heavenly- mindedness, a holy aroma ahout his wliole life and demeanor, that made me feel that he had a source of comfort and peace to which I was a stranger. Tiiere was a daily beauty in his life, that made my life seem ugly and hateful. I became more and more dissatisfied with myself every time I saw him ; and though he never spoke to me on the subject of personal religion, till I first spoke to him, yet his whole life was a constant sermon to me. He was a living epistle, speaking l)y actions so clearly that I could resist no longer ; and accordingly I went and sought an interview with him. We held repeated conversations together. He pointed me to Christ, prayed with me and counselled me, and watched over me. The result was, I found Christ as my own Saviour, and am here desirous to profess my faith in Him before the world." We are in danger of depreciating this influence, born of a holy life, because it operates so silently, and often invisibly to human observation. But it is wrong to assume that, because the fruits of a godly example are not always immediate and palpable, it has been fruitless and v .in. " In due season we shall reap if we faint not." Scientific research teaches us J -■ 62 LIVING EPISTLES. iii ! 1-1 III 1'; that nothing in nature is lost. The drop of rain, that comes from the ocean to moisten the tliirsty earth, disappears and, when it lias fulfilled its mission, mingles with the stream that is hurrying towards the sea. The. particle of gas, which cond)ines with some other elementary substance, when by combustion or some stronger chemical affinity it is released, returns to its simple state, or forms some new combination. The seed, that seems to be dying in the soil, is preparing to emerge into a new life. " Thore is no death ! tho dust we tread Shall change beneath the sunnner showers To golden grain, or mellow fruit, Or rainbow-tinted flowers. " But can it be possible that every atom of nuitter bears in itself a charmed and indestructible life, and that the diviner forces of the moral and spiritual world are perishable ? It cannot be. They have a nobler immortality and more undying results Xo living thought can ever die. Xo true act is in vain. No godly life can be a failure. Even deeds, that appear to fail in securing the direct result sought, may be fruitful in accomplishing some unseen good. Amonf? the touchino; incidents connected with the loss of the ill-fated Atlaniic^ which was wrecked a INFLUENCE OF A 001) f A' tJFf:. 63 few years ago, John C. Ellery, one of the stewards, told the following respecting Rosy Sheat, a little girl abont three years of age : " Slie sat at my table," said he, "and was fond of me. When I got out, Mr. Sheat placed her in my arms in her night-dress, and asked me to save her. I thought of my own little girl of the same age in Liverpool, and I kept her as long as I could. I saw her father and mother swept away by the sea; and tlie little one moaned and continually called, * Papa ! papa ! I am so wet ! ' She died in my arms ; and I had not then the heart to let her drop; but handed her to a man who was stronger than myself. The man to whom I gave her perished ; and both he and little llosy were swept out to sea." His humane efforts to save the child failed, and she was lost. When we read this sad story, we feel no dis- position to regret that this kind and brave man wasted his efforts in a fruitless endeavor to accom- plish what proved to be impossible. On the contrary, we admire and honor his unseliish tenderness and fidelity, under circumstances that might have excused a different course. Humanity is the richer for such an act. No deed is fruitless which strengtliens con- fidence in our fellow-men, and quickens the pulses of what is noblest and best in our nature. The holy t" ;.,::..;.; P' r • ii 1 'i '' Uml V'-i. G4 LIVING EPISTLES. martyrs, though apparently overcome by their enemies, still live in the undying power of their heroic endurance. Their faith and fortitude rebuke our languid zeal ; and inspire us to " endure hard- ness, as good soldiers of Jesus Christ." 'fii "III . 11 ;!i :! Ill I I ■ .1 When forms of wrong, which truth divine has branded As heresy to God and right, Are praised and gilded by earth's thousands, banded To call their darkness light. Stand firm, and drift not with the tide prevailing, — Still to thy King above be true ; Spare not their idol -gods, though hate and railing Thy Abdiel heart pursue. Speak thou the truth in love, with zeal unshrinking. Heedless of mortal praise or blame : Among the throngs who live and die unthinking, Be thou a living flame. If true to God, whatever ills oppress thee, When life's appointed race is run, Thine ears shall hear the Ki)ig Himself address Thee, " Servant of God, well-done ! " leir leir nke ird- III. (Konformitw to i}jt Wiavlb, ' ■ {r4 5 iJ \ li Hi !|i|| ifii I Would you say of any one ^ilace of fashionable gaiety that it makes a good ante-chamber of preparation for that house of solemn interview in which converse is held, either with the still small voice that is within, cr with that God above who bids you sanctify Him at all times in your heart, and do all things to His glory ? Chalmers. The soul on earth is an immortal guest. Condemned to starve at an unreal feast ; A spark which upward tends by Nature's force ; A stream diverted from its parent source ; A dr-.. > dissevered from the boundless sea ; A moment parted from eternity ; A pilgvi.u panting for the rest to come ; An exile, anxious for his native home. Hannah Mork. Crates threw his gold into the sea, saying, **I will destroy thee, lest thou destroy me ! " If men do not put the love of the world to death, the love of the world will put them to death. Vknnino. CHAPTER III. CONFORMITY TO THE AVORLD. I. |0 emblem has been more frequently used to represent the Christian life tlian an ocean voyage. And none but those who have been rocked upon the billows of the mighty deep, in the actual experiences of such a voyage, can fully comprehend how appropriate this figure is. Like the ocean, life is a thing of wondrous grandeur and power — so mysterious in its nature and laws, that many of its inscrutable problems bafHe the keenest research. Life, too, has its launching time, when the voyage is begun amid the anticipations of hope ; and its termination, either in success and triumph, or in failure and despair. It has pearly deeps which no plummet has ever sounded, and lonely shores which no voyager has ever explored. It has fair winds and i; f I: .niJ' I ••! ;^ 68 LIVING EPISTLES. I; .;|| :i i 1.1 ■! ! I; ■ "ill ill \'l: ■lliljll' frieiicUy currents, which help us onward towards a happy destiny ; and foul winds and contrary currents, which drift the struggling souls of men towards the sunken reefs of failure and ruin. But, whatever storms or danger the Christian mariner may encounter, he has a true compass and a safe chart ; and, beyond, there is a peaceful haven, where those who have been true to life's sacred guiding-stars shall find satisfying, immortal rest, where mists never obscure the vision, and the wail of the tempest is heard no more. As the mariner makes himself acquainted with the winds and tides of ocean, that he may steer his vessel accordingly, so the Cliristian should endeavor rightly to understand the strength and tendency of those social and moral fr'ces, that are operating in the world around him, helping or hindering in the work of life. He should not attempt to do the work assigned him blindly and mechanically ; but with an intelligent apprehension of the hindrances to success, the difficulties to be overcome, and the true source of strength and victory. One of the most powerful and perilous of those side currents, that drift souls out of the true heaven- ward course, is worldliness. It is not too much to sa}' that of all the tendencies that are enervating the spiritual power of the Church and ensnaring Chris- CONFOIiMITY TO THE WORLD. 69 tians, the disposition to conform to the world is the most widely prevalent, and the most mischievous in its effects. It is not confined to any one country or class of society. It has always been, in one form or another, the most insidious foe of Christianity. Sometimes it seduced the Church from her allegiance to Christ, under the form of conformity to the prevailing sins of the times. At other times, the doctrinal teaching of the Church was corrupted by a disposition to interpret the truths of Divine lievel- ation, in such a way as to harmonize with a nebulous, worldly philosophy. The Word of God rings out its full and frequent warnings against this sin. The Israeli Lcs were faithfully admonished by Moses, that they should not consort with the heathen nations around them, nor learn their ways. They were not to intermarry with them, lest they should turn away their hearts from the living and true God. And yet, no other sin brought upon them so often the anger of God, as practising the worship and conforming to the customs of those who served strange gods. The New Testament gives no uncertain sound on this subject. In a still higher sense than were the Jewish people, Christians are to be " a chosen generation, a royal priesthood, an holy nation, a peculiar people." The epistles of St. Paul give great prominence to r; T 70 LIVING EPISTLES. M; ^ J i! f cautious agaiust the contagion of worldliuess. " Be not couformed to this world." '* Be ye not unequally- yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ? " " Ye were some- times darkness ; but now are ye light in the Lord ; walk as children of light." " And have no fellowship with the unfruitful works of darkness, but rather reprove them." St. James, not less sternly, denounces the friendship of the world. " Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God ? whosoever therefore will be a friend of the world is the enemy of God." The admonitions of St. Peter are in the same spirit. "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." "As obedient children, not fashioning yourselves according to tlie former lusts in your ignorance ; but as He who hath called you is holy, so be ye holy in all manner of conversation." St. John, the beloved disciple, is not silent concerning this sin. " Love not the world, neither the things that are in the world ; if any man love the world the love of the Father is not in him." There must be serious danger CONFOEMITY TO THE WORLD. 71 to be apprehended from an evil, a^jainst which such urgent and solemn warnings are given. It is well that we should understand what is meant by the world, which we are so strongly for- bidden to love; and against the infection of whose spirit we are so sedulously guarded. The term world, in the Holy Scriptures, sometimes means the material world in which we live ; as in Psalm 24. 1 : "The earth is the Lord's and the fulness thereof; the world and they that dwell therein." There is notliing wrong in loving and admiring the world in this sense. The rocks and soil of the world are not sinful, as they are incapable of any moral quality. Its lakes and rivers, valleys and mountains, are types of gran- deur and beauty, which proclaim their Creator the God of order and beauty. All His works bear the impress of His power, wisdom, and goodness. It sometimes means the inhabitants of the world. As in 2 Peter 3. 6 : " "Whereby the world that then was, being overflowed with water, perished." Before the world, in this sense, the people of God are to let their light shine. It is not wrong to love the inhab- itants of the world, with the compassion and tender- ness of Christ, sinful and erring though they be. " For God so loved " this guilty " world that He gave His only begotten Son, that whosoever believeth in T-rsi \hi .. [- '■ tf - i HF^*^ II m 1 '■, ' h! H:: :ilil!li| 11' \ ■\ II I ..s. 72 /. / f/ay; ep/s tl es. Him should not perish, but liave everlasting life." Though prodigals, they are by creation the children of the great Father of all. They are our erring brethren, according to the flesh. Soirietimes the term world means all the blessings and enjoyments of this present earthly life. As in the words of the Saviour, Matt. 16. 26 : " What is a man profited, if he shall gain the whole world and lose his own soul ? " The gifts of God's providence, those earthly mercies by which tlie wants of our mental, social, and physical nature are supplied, may be duly estimated by us without guilt. The religion of Christ does not, as the Roman Catholics teach, require us to stifle, or crush out, our natural affection for the Iriends whom God has given us. It purifies and ennobles these human feelings. The kindly exercise of these social affections is intended, by our loving Father, to keep the better sympathies of our nature open and active, in spite of the wintry atmosphere of selfishness in which we live. It is the attempt to satisfy the spiritual in our nature with what is earthly that is condemned — the chaining down to what is temporary and perishable the powers and affections of an immortal nature. It is not lovinfj what is brij^ht and beautiful that is wron^. It is the way we love these things that makes it CONFOBMITY TO THE WOULD. 73 displeasing to God and hurtful to the soul. A man may justly labor hard to get wealth without incurring blame. It is the enslaving love of wealth, for its own sake, that degrades liim. A Christian may legitimately find pleasure in the gifts of God's earthly bounty. It is the unlawful gratification of a desire for pleasure that is wrong ; or the inordinate love of earthly pleasure, that is shown " when the heart, that was made large enough for God, wastes itself upon the world." The world, in the New Testament, commonly implies the people of this world in their guilty and depraved condition, with all those sinful dispositions and practices which characterize them in their alien- ation from God — all that is in the world contrary to God's will and law. In this sense St. Paul uses it, when he says : " Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father." It is in this sense the term is used in all those places in Scripture, where the world is spoken of with aversion and condemnation, as " the lust of the Hesh, and the lust of the eye, and the pride of life." All that tends to darken the light of conscience, and lead the soul away from the Fountain of life, by whatever name these things may be called, must be classed im f. n ml 15 fl i 74 LIVING EPISTLES. m i IJ- I :|^ ^1 )i: ■■ I with this " evil world," against which the Bible so solemnly warns us. It is easy to understand the attitude which the children of God should sustain to the children of the world, from what is said respecting each class in the Word of God. The world is represented as ignorant and blind ; alienated from God and hostile to truth and holiness ; under the curse of the Divine law, and wearing the chains of a debasing slavery. The Christian in the world was once a guilty offender, but has been freely and graciously forgiven ; and there- fore owes undying gratitude to his great Forgiver. Once he was a slave, but his chains have been broken, and he is now God's freedman, rejoicing in his liberty. He is a soldier who has sworn allegiance to the Captain of his salvation, and promised to be faithful unto death. He is a witness, appointed by God Himself to make known the unsearchable riches of Christ, of which he has been made a partaker, to those who are perishing and destitute. He is a light to guide the faltering wanderers of earth through the pitfalls of error into the path of life. He is a pilgrim and a stranger, conscious that all by which he is sur- rounded and attracted here is fading and transitory ; but knowing that he is heir to an immortal inheri- tance — " a city that hath foundations, whose Founder CONFOBMITY TO THE WOULD. 75 and Jiiiilder is God." There is evidently a great gulf between these two classes. Union and friendship are impossible ; unless one or other undergoes a great change. Fraternal communion between them is rendered still more improbable, from the fact that the Christian has passed over from the world. He knows all about its want and wretchedness. He luis rejected its unsatisfying delights. He knows they cannot satisfy the hunger of the soul. He has " tasted the good Word of God, and the powers of the world to come." He has drunk of the water of' life, and knows the peace that comes by faith in our Lord Jesus Christ. Yet, conformity to the world implies the adoption, in some degree, by the Christian, of the spirit and practices of those who are living in aliena- tion from God. And such conformity, alas ! is not only a fact ; it is painfully and extensively common in a great variety of forms. Let us briefly notice some of the prevailing forms of conformity to the world. IL Christians conform to tl)e world when they adopt the lovj standards of right ayul wrong which prevaAl among imgodly men. In every community there exists a conventional standard of morality — a coun- terfeit of every virtue. Men, in whose hearts the 76 LIVING EPISTLES. ''i.;' sii . ■:i HiiK law of love is not enthroned, count themselves honest so long as they do not actually violate the law of property, no matter how contrary to its spirit they may act. They claim to be veracious, so long as tliey do not verbally state what they know to be false. They claim to be right, so long as they avoid a direct collision with the social prohibitions of immorality, which are accepted as rules of life. When interest or passion prompts, they go as close to the verge of transgression as the letter of the law will permit. But the lft,\v of Christian duty, as expounded in the New Testament, is much higher and broader than this. It condemns the wrong thought. It prohibits the selfish spirit which gives birth to the selfish act. He that hateth his brother is a murderer. The im- pure and lustful thought is adultery. Misleading silence is falsehood. Thinking our own foolish thoughts, or speaking our own selfish words, on God's holy day, is a violation of tlie Sabbath. Giving to earthly and temporal things such a degree of thought and affection as interferes with God's claims on our trust and love is idolatry. The quickened conscience of the renewed nature feels everything to be sin that violates this " exceeding broad " commandment. The true Christian no longer refrains from sin for fear of the penalty of the law. He is not only free CONFOIiMITY TO THE WORLD. 77 from the law as the instrument of liis justilication, he is also free from it as the chief motive to obedience. His whole life has come under the higher law of love. His obedience is prompted l)y loving gratitude. He feels that, even if there was no obligation to obey the Divine law, he would obey just the same. " For His commandments are not grievous." " The law of the Spirit of life which is in Christ Jesus hath made him free from the law of sin and death." He " runs with delight in the way of God's commandments," because his " heart is enlarged." In his intercourse with others, the golden rule is his law ; and his question in all cases is, " Lord, what wilt thou have me to do ? " "What has such an one to do with the adroit quirks and special pleadings, by which worldly men endeavor to prove their evil to be good ? He should never occupy a position, or be guilty of an act, that would require the use of this logic of selfishness to defend it. Whenever, therefore, a Christian is found applying these mutilated standards to his own conduct, or attempting to justify himself in some doubtful course, by a narrowly literal and extreme interpretation of duty, it is a sign of con- formity to the world, which should awaken his suspicions respecting himself. As such strained attempts at exculpation of questionable conduct will i ;i f w !i ( , - 78 LIVING h'PIS'J'LES'. M 'i i r''^' illil .|i vw w E. .H.,i:i: «?■■»! ii ;p' ' ,| |.i;l' not fail to aron.se tlio suspicions of otliers, that he is not moving' in tlie hiJ ; 11 82 LIVIXO EPISTLES. friends ? Friendship implies mutual esteem and confidence. How can tliis exist between the loyal soldier and the rebel, without treachery on the part of the former ? Those cautions of Scripture, which warn us against companionship with the enemies of the Cross of Christ, are based upon a wise regard to that peculiarity of our nature, which renders us susceptible of being contaminated by the sinful follies of those with whom we consort. Sin is a contagious disease. " Evil communications corrupt good manners." Christians cannot, without serious risk to their souls' health, drink in the sj)irit of unbelief and ungodliness that breathes through the conversation of those whose hearts are still at enmity with God. As the body is liable to catch certain infectious fevers from those who are suffering from them, so the soul is liable to become infected by the sinful thoughts and words of those with whom we associate. The more intimate and confidential that fellowship is, the greater the peril it involves. In all periods of the history of the Church, thousands of her members have suffered serious spiritual loss by cultivating the friendship of the world. A Christian cannot listen to frequent expressions of unbelief and impiety, without having the sensitiveness of his conscience to \n CONFOBMITY TO THE WOULD. 83 the first approaches of sin blunted, and the whole tone of his moral nature lowered. If, by circum- stances beyond our control, we are thrown into contact with the ungodly, we have a right to expect a degree of Divine help in resisting their influence, that we have no warrant to rely upon when we are exposed to such danger by om* own deliberate choice. For a Christian to choose the irreligious for social companions, directly tends to strengthen them in their neglect of religion and doubts of its reality ; while the effect upon unconverted persons, who witness such fellowship, can only be to confirm them in their low estimate of the value of reliu'ion. " For wliat can men think when they see Christians culti- vating the friendship of unbelievers, but that it is immaterial whether a man is a Christian or not ; that Christianity itself is consequently unimportant ; and that sin cannot be the base and unnatural thing which the Bible declares it to be ? When God pronounces a curse on a certain mode of life, and yet we think that a man who lives in it is fit for our chosen companionship, does it not come to this, that we give the lie to God, and hold His blessing and His curse as of no consequence."* David makes it " Kev. E. Garbutt. 1*4 ill 1 1 if r:'[ I m ill I'm t :Si ^ ;!: ! 1 1 I i 11 1' I ii .!;ftiii! 1 i ;ii it| ll •1 i' 1 1 ■■■. : ;: P 1^' 1 Hi :l!! ' ll : 1 !.■ 1 1 '; i .. \ ■ 1 ' 1 • ■ i ■ 1 . Htiili !■: !i ■3111 /'l.'lli 84 LI VING EPISTLES. a mark of the child of God, that " in liis eyes a vile person is contemned ; but he honoretli them tliat fear the Lord." In such cases, the natural conclusion of men who are anxious to find in the conduct of others some pretext for their own indifference, will be that religion is an unreal thing, and those who profess it hypocrites. Dr. Boyd of Edinburgh, thus forcibly presents the same argument : " But what we now maintain is this, that if any believer courts and delights in the society of those who are not Chris- tians — no matter how pleasant and elegant and intellectual that society may be — that believer is incurring the guilt which Jerusalem incurred, when Jerusalem made itself ' a comfort to Sodom.' That believer is following a course which directly tends to encourage the unbeliever to go on in his evil ways. For what is the natural reasoning of any man who is not a Christian, when he finds a man who is a Christian ever ready to make him a companion and a friend ? ' How can he think,' the unbeliever will judge, ' how can he think that I am going to hell ! Is it possible that he should like to be the companion of my walks, — to interchange thought and feeling with me, — to discuss great questions with me, — perhaps often to jest and laugh with me; — and all CONFOmilTY TO THE WORLD. 85 the while believe and know, that as sure as tliere is a God above us, I am going down to hell ! ' " IV. All this applies, with still greater point and force, to tlie practice of Christians seeking their happiness in the dissipating amusements and frivolities of tliose who "mind earthly things," and are utterly neglecting God's claims upon them. God has made us with a deep hunger for happiness in our nature. It is instinctive and universal among all human beings. Doubtless it is designed to lead us to the Supreme Fountain of joy. As the tendrils, by taking hold of the oak, are lifted up into the warmth of the sun, so the affections and aspirations of our souls are designed to take hold of God, that we may be thereby lifted heavenward. The great distinction between a Christian and a worldling is, that the one seeks his happiness in the tilings of this world, the other finds his supreme happiness in God. All must admit that some kind of recreation and amusement is allowable and necessary. The toiling brain and hand both require the rest that comes from change of employment. Christianity does not require us to be misanthropic hermits, refusing to rejoice in the tokens of the Divine goodness. It is ;. l W- Ii! ■ ' M 'i ' 1 : ! 1 i' s i :' 1 • 1 1 ' 1 1 , 'ii , , |miih; , a! ' '■ i 1 i ■ 1 'M ■ ' j Ilii li ! ,"Jri, 80 LIVING EPISTLES. no sin to be merry and light-hearted. The fact tliat we are made capable of social enjoyment sliows that it is the Divine intention that tliis feeling sliould find its legitimate gratification. The work of life is not to be one unbroken, joyless slavery. Our nature requires play as well as work. But the question that presses for solution is, what amusements are innocent and proper ? What amusements are inconsistent with Christianity, and therefore to be avoided and prohibited ? These questions are difficult to answer with regard to practical details. It is easy to state general principles, respecting which all will agree ; but when we come to draw a rigid line as to the particular recreations that are right or wrong, even good Christians will differ. Some defend as innocent things that others condemn as questionable and sinful. It would be impossible to lay down any precise set of directions on this subject which would secure general acceptance. In these things much depends upon the spirit and motive. It would be both unwise and useless to attempt anything more than the enunciation of governing principles, leaving their application to each individual Christian con- science. Mere physical exercise has no moral character, apart from the motive and spirit that prompt it, or its interference with obligatory duties. '^m CONFORMITY TO THE WOULD. 87 It is the disposition whicli any form of umusement excites, the kind of companionsliip into which it brings ns, the moral tendency and drift of' tlie whole, that must determine whether it is safe and innocent, or otherwise. All amusements that lower the moral tone of our thoughts and feeling, that render us less fit for the discharge of the great duties of life, that are injurious to health, that tend to excite unholy desires, tliat create or strengthen an appetite for things unlawful and hurtful, or that are inconsistent with the character and duty of a Christian, must be renounced as wrong. I say nothing, in this connection, of the theatre ; because its tendency to mislead and corrupt is so generally acknowledged among Christian people, that it may safely be assumed, few readers of this volume will need to be cautioned against its insidious attractions. But, tried by the test I have suggested, I do not think that attendance at balls and convivial parties, where the whole tone of feeling is frivolous, earthly, and hostile to scriptural godliness, can be justly ranked among things in harmony with religious character, which may be safely indulged in by true Christians. Many nominal Christians may regard this judgment as narrow and puritanical, and plead for a more liberal interpretation of Christian duty. 'H ■•4 ill is V, , I 88 LIVING EPISTLES. 'V: i Especially in the case of the young, it is accounted unreasonable to deprive them of such enjoyments of life as are common among those of their own age. I have a strong admiration for a liberal and joyous type of religion. Narrowness and asceticism are not Christianity. But all thoughtful observers of human life know that it is not those who pursue pleasure most eagerly, among scenes of gaiety and amusement, who secure the highest degree of happiness. The religion of Christ denies us nothing that would really conduce to increase our happiness. All that is prohibited are things which, in the end, would lessen our enjoyment. From a Christian stand-point there are unanswerable reasons why those, who stand forth as God's witnesses in the world, should not seek their pleasure in such scenes and associations. We cannot enjoy the incompatible pleasure of carnal delight and holy, spiritual joy. It does not follow, because all that occurs in these places of worldly amusement may be consistent with the proprieties of good society, and unmarred by any acts of flagrant wickedness, that they are proper places for Christian men and women who are living for eternity. The ruin of souls may be successfully accomplished without the intervention of temptations to gross sin. Anything that so absorbs the thought CONFOIiMITY TO THE WOELD. 89 iind aifection of the heart, as to lead the soul away from God, may be the cause of the soul's perdition. In these places of worldly dissipation, there may he none of the surfeiting and drunkenness, against which Christ warns His disciples. The profane oath and blasphemous expression may not pollute the air. There may be no sentiments of atheistic unbelief uttered there. There may be no palpable violations of any Divine law. Nothing that would shock the refined sensibilities. And yet there may be a poisoned moral atmosphere there, sapping the soul's life. There may be an utterly earthly and carnal spirit, darkening the light of heaven within the conscience. A siren music, cradling the soul into forgetfulness of its spiritual interests and im- mortal destiny. Is it consistent, wise, or safe, for the children of God willingly to forsake the taber- nacles of the Most High, to dwell for a season in these tents of wickedness ? The prophet Ezekiel denounces God's judgments against Israel, for being a comfort to the daughters of Samaria and Sodom, in their idolatrous forgetfulness of God. They were confirmed in their sinful practices by seeing the children of Israel, who claimed to be God's chosen people, do the same wicked things as themselves. And in what way can * ; i; ii ,11 ■ t I : ii i ' III I 1 tl i: i; '" n |; !' ']" 1 ■ i,' ■i 1 !! ' .i: i ' i i ■■■: ', i 1 ;! ■ ': \ i i ■' '.'■■ ','■ i 1- 1 ■ '• 1 1 ': '! ' ■ -} 1 ^:l ;.l ' .; ; , ' 11 ly i 90 LTVIXG EPISTLES. Cliristican people more directly comfort and confirm the cliildren of tliis world, in their guilty forget- fuluess of God, than by joining them in those annise- nients and follies of earth witli whicli they vainly try to satisfy the thirst for happiness which only God can fully allay ? Will it not create in the minds of such worldly associates the conviction, that there can be nothing really inconsistent with religion in the selfish pursuits of their worldly and godless lives, if those who stand before the world as members of the Christian Church, and representatives of the power of religion, can join in them with evident approval and satisfaction ? Or else, struck with the incon- sistency of such Christians, they may silence their compunctions by more deadly unbelief. Can it be justly accounted a small thing, for those who profess to love Christ, to pursue any course that conduces to such a result ? Well does a living writer say : " And just as blessed and happy a thing as it is to bring another soul to the belief of the Gospel, — so wretched, and wicked, and fearful a thing is it, when one who bears the Christian name, lives in such a way as positively encourages those around him to con- tinue and disbelieve Christianity." — (Rev. Dr. Boyd.) If Christians would only bear in mind that every deed of their lives stamps its imperishable signature CONFOIiMITY TO THE WOULD. 91 upon the cliaractev of the immortal beings around them — that they wake not an echo but vibrates to eternity — tliat tlieir unfaithliihiess may ruin the souls of persons whom they have never known by name, they would avoid all doubtful ground, and carefully watch that no act or word of theirs should be such as to hinder sinners in coming to Clnist, or strengthen their unbelief. A man who bore tlie reputation of a Christian in his own neigldjorliood, being in a distant city, went to a theatre, thinking the act would never be known. Some years afier, lie was sent for to visit a dying man, who, when he saw him, charged him with the ruin of his soul. While young, he had seen this professing Christian enter the theatre, and followed his example ; saying to himself, that if a Church member and Sunday School Superintendent could do this, he could. He had become hardened in sin, and now lay helpless in death ; but felt that the crisis of his life was when he followed that fatal example. Not only is this desire for worldly enjoyments on the part of Christians hurtful to their own spiritual life and injurious to those who witness it; it is a sign that the heart is not right with God ; an alarm- ing symptom of spiritual deadness ; a confession that thev do not find satisfying enjoyment in • n •m II t.^' IMAGE EVALUATION TEST TARGET (MT-S) h // {/ / \^ %° % 1.0 I.I 11.25 IIM ill 2.5 IIIM IIIIIZ2 JIM '""^ 2.0 tit 1.4 II 1.8 1.6 Hiotographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 873-4503 €S \ V \ ures of sin and the true bread of life, which Goci gives His people, is presented by Isaiah : *' Wherefore do ye spend money for that which is not bread ? and your labor for that which satisfieth not ? Hearken dili- gently unto Me, and eat ye that which is good, and let your soul delight itself in fatness." The New Testament idea of a Christian is one whose eyes are anointed with Divine illumination, to discern the true relative value of earthly and heavenly things. One 7 i I I El i 98 LIVING EPISTLES. whose affections are '* set upon things above, and not on things on the earth." One whose whok^- life has come under the sway of principles and motives higher and holier than those which govern the men of this world. Like Moses, " he endures as seeing Him that is invisible." Some of the saints in olden times used to speak much of the " Beatific Vision " of God. That is the sight which makes a man completely blessed — to see with the eye of the soul, though it might be but for a moment, a true con- ception of God, which made this world forever after seem as nothing to them. Well, the Christian is one who, in a significant sense, has caught such glimpses of the glory and blessedness of holiness on earth, and of the rest and joy of heaven, as have deprived the things of earth of their power to charm and enslave him : » "And lifted his soul from the songs of earth To music of higher and holier birth, Turning the tide of his yearning love To the beautiful things that are found above." This higher life of faith in the Son of God, and joy in the Holy Ghost, receives a fine illustration in the self-denying heroism of St. Paul, who in the face of danger and death says : " But none of these things CONFOimiTY TO THE WORLD. 99 move me ; neither count I my life dear unto myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God." V. Ethnologists distinguish the liifterent races of men from eacii other, by certain clearly defined char- acteristics. These physical distinctions of race are not more strongly marked, than are tlie features of mental character by which the Bible designates the Church and the world. Unbelief of the trutii, selfishness, ignorant misconceptions of the Divine character, want of love for God, and the regard in earthly interests as supreme, are constantly men- tioned as the signs of worldliness. The main design of salvation is to deliver sinful men from the depraved moral state, that causes these forms of sin to disfigure the life. When, therefore, Christians, in their daily life, present the same moral character- istics, by which the word of God designates the world, it is an alarming proof, either that they have been "entangled again with the yoke of bondage," or else that they have never been delivered from it. It is a sign of desertion. Such Christians have made peace with the enemy, against whom they were (r i '! I iiiSi!3 100 LIVING EPISTLES. pledged to fight. They who went forth to conquer have tlieniselves been vanquished. One of the most conspicuous of these charac- teristics of the children of this world is that they " mind earthly things." They prefer the fading flowers of earthly glory to the undying amaranths of heaven. The preaching of the Cross, wliich displays Divine wisdom and love, and is, to all who believe, the power of God unto salvation, is foolisliness unto them. TJiey hate the light of truth, because it makes manifest the vanity of their delusive dreams. They are the slaves of the visible and temporal, living without God in the world. When, therefore, we see Christians, who profess to be governed by a higher law, acting in the same spirit, they are justly chargeable with the sin of conformity to the world. MakinsT the acquisition of wealth the central pivot, around which all the decisions of the life are made to turn, is one of the most common and baneful forms of inconsistency among Christians. It would be wrong to contemn industry exerted for the acquisition of wealth. Christians are admonished to labour with their hands, " that they may have to give to him that needeth." It would be foolish to unduly disparage wealth. It is an element of power, and may be used in such a way as to glorify God, CONFOIiMITY TO THE WORLD. 101 and promote the well-being of our fellow-creatures. It is not money, but the inordinate love of it, that is " the root of all evil." A man's being rich or poor does not tell what manner of man he is. The rich may be humble and kind ; the poor may be proud and censorious. But, assuredly, there are things more precious than money. Life has nobler aims than the acquisition of wealth. And when we see one, who stands before the world as a cliild of God and an heir of immortality, adopting a course of action which plainly evinces that the earthly and perishing interests of time are more potent motives of conduct than those which relate to the spiritual and immortal, all our sense of consistency is shocked. We feel that it ought not so to be. Yet, how often Christian parents, in choosing professions or positions for their children in life, appear to drop out of sight the consideration of their religious welfare, as if it were not worthy of a thought. Like Lot, who chose the well-watered plain of Sodom, notwithstanding the gross wicked- ness of its people, they are willing to expose their children to the greatest religious risk, if they can only have some ground to hope that they will acquire wealth and social distinction. This is often painfully Illustrated in relation to marriage connections. II m t> : it I •1. . i: f'i I r ' A-±.\ ' t 1 1 i: I'i pi 4 'I 102 LIVING EPISTLES. Vnreuis will accept a wealthy and godless man, as a husband for their daughter, making character and piety quite secondary to money and social position. In such ciises, we cannot resist the conclusion, what- ever may be their professions of faith and piety, that those who do such things are recreant to the prin- ciples of CInistianity, and are making a low worldly ex])ediency the rule of their life. The same spirit is seen in the cringing homage paid by nominal Christians to wealthy people. A man has a right to a degree of credit and honor for succeeding in any legitimate business. But, when Christian people give special honor and respect to men, simply on account of their money, and without regard to moral worth — when they make wealth the standard of respectability, and offer a smiling and servile homage to the rich bad man, while they render but scant courtesy to the high-principled poor man, do they not plainly declare that they hold wealth and social rank to be matters of greater worth than piety and manhood ? Such things are not rare in the churches. A man who has the reputation of being wealthy seldom wants friends. His opinions are generally accepted as orthodox, and his deeds applauded. In how many instances have successful swindlers and dishonest knaves received the respect- CONFORMITY TO THE WORLD. 103 fill homage of Christian people, who had not the moral manhood to scorn their unrighteous knavery ! This prevailing disposition to make wealth the standard of worth, and to regard the ac(|uisition of money as the great object of life, is the chief cause of those examples of commercial dishonesty and treachery on tlie part of professing Christians, which have brought so much reproach upon religion, and weakened and injured the influence of the Church in the world, by giving unbelievers a plausible pretext for tl)e charge, that Christians were as weak and selfish as other men. ! it needs some prophet's voice — some John the Baptist's fearless courage — to ring out, above the din of the Mammon worship that disgraces our times, the great truth that " a man's life consisteth not in the abundance of the things that he possesseth ; " tliat " God hath chosen the poor of this world rich in faith, and heirs of the Kingdom which He hath promised to them that love Him." Whatever may be said of the legitimacy of industry and enterprise, and of the value of wealth as a means of securing desirable ends, it should never be forgotten that, when the secular and spiritual interests come into collision, there must be no hesi- tation. If we act on Christian principle we must 4' K l 'Jh 'l:i ■i^l^^h'v V 104 LIVING EPISTLES. surrender the earthly. If any scheme is such that we cannot pursue it without sacrificing our religious principles, we must at all hjtzards maintain our prin- ciples. " No man can serve two m; ters. Ye cannot serve God and Mammon." Tliere are, it is to be feared, a great many in all our cliurches trying to do what many in all ages have tried in vain. They are endeavoring to unite the service of God and that of the world. Endeavoring to enjoy the advantages of being Christians and the pleasures and honors of the world at the same time. But these two are utterly incompatible. "Love not the world, neither the things that are in the world. If any mi ^ love the world, the love of the Father is not in him." ** And whosoever doth not bear His cross, and come after Me, cannot be My disciple." No matter what the sacrifice involved may be, it must be made. " If thy right hand offend thee, cut it off and cast it from thee." This conformity to the spirit, views, and practices of the world, is the great sin of the Church of to-day. Though it has its deep invisible spring in " the evil heart of unbelief," prone to depart from the living God — yet, there are several circumstances and char- acteristics of the times which greatly strengthen this tendency. The world, with which we have to do, is CONFORMITY TO THE WOULD. 105 half christiaiiizeil. It has accepted as much of Christianity as it could adopt without renouncing its idols. Like the ancient Ilomans, it places the God of the Bible among its own gods. It no longer takes up an attitude of open hostility to the Church. Persecution separates the Church from the world ; but in times of prosperity there is a tendency to friendship and amalgamation. The nations, in which Christianity occupies the most prominent place among the moulding forces of social and personal life, are those in which the useful arts have been most successful in promoting the growth of wealth. It is well kr.own, from the past history of nations, that the accumulation of wealth promotes luxury and slothful self-indulgence. Nations that in times of comparative poverty, wh^n the hardy, self-denying virtues were common, swayed the sceptre of imperial power over vast regions, became enervated by the vices of luxury, till the sceptre dropped from the nerveless grasp of those who were living on the memory of what their ancestors had done. The Christian nations of the world are now passing through a similar ordeal. In many instances the symptoms that heralded the decline of ancient Rome are appearing in our own times. The experi- ) a I f: 1 H\ [ 1^^ 'I Ha^ 1 \ > < » «ll ( i 1 »l* n lOG LIVING EPISTLES. ment is being tried, whether the conserving salt of Christianity can save the wealthy nations of Chris- tendom from moral putrefaction. What is true of nations is equally true of individuals. Wealth has its besetting sins as well as poverty. The wealthy Christian is strongly tempted to use his money in the same selfish way as others ; and to imitate all the fashionable follies of his wealthy, unbelieving neighbors. The habitual intercourse of persons of similar wealth and social standing tends to reduce them to the same level of character. The desire of some parents to secure genteel and wealthy society for their children induces them to run a large degree of religious risk for this object. The prevailing skepticism of the day is loosening the restraints which a more dogmatic faith imposed. As at the time of the Protestant Reformation, the newly-awakened anti-papal zeal of the people prompted them to destroy paintings and statuary that were eminently worthy of preservation, so at the present time, in the liberal reaction against that nar- row and ascetic type of Christianity, which puts a veto on the innocent indulgence of natural feelings and all cheerful enjoyment, tliere is danger that some precious things may be ranked among the old fogy notions that are devoted to destruction. Well meant CONFORMITY TO THE WORLD. 107 liberality may degenerate into licentiousness. There are many who sneer at Christian stringency, to whom may fitly be applied the words of Peter : " While they promise them liberty, they themselves are the servants of corruption." In Holland much land has been reclaimed from the sea, and is protected by dykes. Sometimes a break in one of these lets in a destructive flood, which renders many homes desolate. So worldly conformity breaks down the dykes which separate the Church from the world ; and lets in the over- tlowing waves of ungodliness, to destroy the fairest fields that have been redeemed from the great sea of sin. Everywhere tnis conformity to the world is stealing the nerve from the arm and the fire from the heart. It is a secret, deadly malady, preying upon the Church, and undermining its influence for good. It opens the gates to the enemy. It effaces the line of distinction between the Church and the world, and lowers the standard of zeal and liberality. Where this sin prevails, Christ's people are no longer a peculiar people. The power to lift up the world heavenward is lost when Christians go down to the world's level. It is an utter mistake to dream that men can be won from sin to holiness, by the repre- sentatives of religion pandering to their frivolous ffi ■ :JH U ^-O/i! W^-l] *. St- f K% i I Ill 1 111, ;. kl ^ 108 LIVING EPISTLES. tastes and false notions of spiritual things " Be not deceived ; God is not mocked ; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption ; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." Is there no idoi. shrined within thy spirit, Where God alone should reign ? No love of wrong, which gives thf1 i h-i 'r^n i '■ II n< !■ I ill m III :i I ^4,1 Before thou reprehend another, take heed that thou art not culpable in what thou goest about to reprehend. He that cleanses a blot with blurred fingers will make a greater blot. Even the candle snuffers of the sanctuary were made of pure gold. QUARLES. Too many have no idea of the subjection of their temper to the influence of religion ; and ye;, what is changed if the temper is not ? If a man is as passionate, malicious, resentful, sullen, morose, and moody, .after his conversion as before it, what is he converted from or to ? John Angel Jambs. Let not selfish passion blind thee. Wrong to act, or false to speak — Know, whatever fate betide thee. Truth is stro g and falsehood weak. Si ill, the eyes of God the holy Every thought and deed behold. And a pure and peaceful conscience Never can be bought with gold Songs of Liff. 1 t CHAPTER IV. . r THE WANT OF HARMONY BETWEEN THE LIFE AND THE CREED. I. [iNCE the example and character of professing believers in Christ are so powerful for good, when they worthily represent the excellency of Christianity, and so hurtful and damaging to Chris- tian influence, wlien they bear false witness against religion, it may be a step towards correcting the evils complained of, to point out some of the most palpable defects and inconsistencies /hich prevail among those who are called by the Christian name. It is a painful tact, that the ordinary Christian whom we meet in the world is not the ideal Christian of the Bible. It will hardly be denied that a great deal takes place among the members of Christian 'Ahi 112 LIVING EPISTLES churches, which is calculated to make the impression upon the minds of unbelievers, who ordinarily have strong prejudices against religicn and religious peo- ple, that Christians arc no better than those who make no profession of religion at all. Such a judg- ment, whether it be true or false, not only deprives the Christians whose conduct prompts this opinion of power to influence those who cherish such thoughts respecting them ; it also does an unjust injury to faithful and consistent Ciiristians, by causing them to be classed in the same category. When one Christian is faithless to his principles, it is too often assumed that all others are equally un- principled. Christians must expect to be tested by their own high standards of duty. Yet, in many cases, it seems as if a profession of faith in Christ, and membership in a Christian church, are regarded as a guaranty of safety — a sort of moral lightning rod that can ward off the bolts of condemnation, to which common sinners who do similar things are exposed. What would be wrong in one who makes no profession of religion, cannot be right in a mem- ber of a Christian church. A public profession of faith in Christ should make the believer feel a deeper sense of his obligation to witness a good confession before men. The godly examples of our spiritual THE LIFE AND THE CliEED. 113 ancestors may inspire us to " be followers of those who tlirough faith and patience inherit the pro- mises " ; Imt their faith cannot save us. " A uiimc to live," or fellowship witli the Church, can- not supply the lack of personal godliness. Neither can any past experience, or former work done, be suilicient for the soul's present need. What can former professions of faith do for you ? They can- not yield strength for the daily temptations and l)urdens of life. They cannot convince the gain- sayers, or illustrate the sufficiency of Divine grace. Tliey cannot yield consolation for present sufferings iind disappointments. And, especially, they cannot cancel your obligations, to " show forth the praises of Him who hath called you out of darkness into His marvellous light." As the helm, that is not power- ful enough to control the course of the ship, cannot prevent her drifting upon the rocks, so the faith that does not determine the course of the life is a fruitless faith, that cannot save the soul from death. II. A common and culpable form of inconsistency, between the creed and the practice of life, is recre- ancy to strict integrity and truthfulness in the trans- actions of secular business. The most powerful 8 114 LIVING EPISTLES pleadings of selt'-interest can never palliate dis- lionesty or falsehood, on the part of a Christian. It is only when men do right, in spite of strong tempta- tions to swerve from the standards of righteonsness, that their deeds become significant tokens of char- acter. It is easy to present tjie semblance of faith and religious feeling, where men are surrounded by . an atmosphere of religious belief and devotion, and there is little or no temptation to any wrong course. The most unskilful captain of the most unseaworthy ship may make progress, with a fair wind and a smooth sea. It is the adverse winds and the rough sea, which test the strength of the vessel and the seamanship of the mariner. As John Milton says : " I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race where that immortal garland is to be run for, not without dust and heat." As we live in a secular and sinful world, a religion that cannot stand the strain of such a world, and nerve us to resist its tempta- tions, is not suited to our need. We want a piety that will enable those who possess it to be honest, and pure, and brave, amid strong temptations to dis- honesty, impurity, and moral cowardice. The widespread disposition to regard religion and THE LIFE AND THE CREED. 115 secular business as belonging- to two distinct depart- ments of life, is a misleading error, based upon false ideas as to wliat religion is. It helps to create that dangerous notion, that faithlessness to Christian principle, at one time, may be atoned for by the devotion and pious sentiments of some other time. \\y many the Sabbath is regarded as a day on which one can be so godly and devout, that he can afford to put God almost wholly out of his thoughts for the rest of the week. The world and its business are looked upon as unholy things, which cannot be touched without pollution. Religion is regarded as something consisting of prayers and other religious exercises. It may be very good in sorrow and sick- ness ; but it is a matter belonging to the services of tlie house of worship, quite too sacred to be brought into contact with the rough struggles of common life. It is easy to see that those who entertain the idea that religion is something separate from the daily secular concerns of life, are very much in danger of not bringing the great principles and rules of Christian morality to bear upon these affairs ; and thus, almost unconsciously, they will come to have one set of maxims for Sundav and sacred things, and another for week-days and secular business. Hence, I .!' I ! Jill !lv '( !i M >.tf IIG LIVING EPISTLES. not unfrequently, the merchant, hroker, or lawyer, who has indulj^'ed in devotional feelin^:; in the house of God on the Sabbn^^i day, and listened approvin^dy to the great truths of God's law, on Monday morning goes to his place of business, ready to practice all the sharp tricks known to keen and unscrupulous men of the world. In fact, the course of a large number of nominal Chn.itians practically says : " Religion is an excellent thing in its way. We do not object to it in its own place. Its truths are very comforting. But to expect that practical men will allow it to interfere with the amount of their profits, and lessen their financial gains, is unreasonable and contrary to nature." And so, acting on the maxim that religious men cannot succeed in business, unless they do as others do, they conduct their transactions in a way which gives the world too much reason to say, that Christians are as eager for gain, as ready to overreach in a bargain, or engage in a dubious speculation, as those who have no fear of God before their eyes. No doubt there are many noble exceptions to this state of things — men whose Christian integrity is strong enough to bear the heaviest practical strain of temptation ; and who put a conscience into all their transactions. But, there are quite enough who have bribed their consciences to be untrue to the THE LIFE AND THE CREED. 117 interests of others, to bring reproach and tlishonor upon Christianity. It is not in point to speak here of those ghiring frauds, which bring open disgrace and judicial punish- ment upon those who practice ' nc^i^x. To abstain from sucli criminal dishonesty is i, > sii.'i of Christian integrity. Far lower motives may be suthcient to restrain men from deeds of that kind. lUit there is a selfish and unjust depreciation of the value of goods, by those who wish to purchase them, in order to get them cheap, that is nothing less than acting a falsehood. There are forms of adulteration, by substituting one thing for another, with a view to give an appearance of value greater than the real value, which must be ranked with the " false weight and the deceitful measure," which " are an abomi- nation unto the Lord." There are sad instances of taking advantage of the necessities of the poor, to wring from them what could not otherwise be obtained, except at a greater cost, which reveal the dominant selfishness of the heart. This is frequently seen with regard to the labor of the poor, which is their sole wealth. How often even Christian people take advantage of the pressing necessities of the poor, to beat down their demands and obtain their services at the lowest possible rate — forgetting that ..I •> ry-M [ > ■• '•■ p i> 111 I 1 1,1 ! '; 1 i!i .[ :.■ 1 li''^^ III ■i: Mlii 1 1 99 1 i, 118 LIVING EPISTLES. '* their Eecleemer is mighty ; " and that " he that oppresseth the poor reproacheth his Maker." How very few could bear to have their business relations with others tested by ihe golden rule : " As ye would that men should do unto you, do ye even so to them ? " There are two considerations, which make it specially desirable that all Christian men should guard, with watchful self-distrust, against this recreancy to integrity in their dealings with others. First, because it is one of those sins most congenial to the natural instincts of the human heart. Self- interest, whenever it comes into play, is so prone to warp the judgment, that men easily slide ir '■o such a course without any sense of wrong-doing. Nothing is more common than blindness to our own pleasant and profitable sins. Indeed, many pride themselves on the sagacity with which they have outwitted others ; when, if they saw their conduct in the clear light of Christian obligation, they have much greater cause for shame and humiliation than for self- gratulation. It is also an undeniable fact, that this want of strict honesty and veracity in business transactions is most frequently hurled in the teeth of Christians by the irreligious, as an evidence that religion is " a THE LIFE AND THE CREED. 119 cunningly devised fable," which may amuse the fancy but has not power to control and mould the life. This practical illustration of incorruptible religious principle, in the ordinary commercial and social intercourse of man with man, derives great importance, from its being a kind of testimony in favor of religion, which unconverted men understand and prize. They set a high value on truthfulness and honesty, and deem the want of tliese virtues a serious defect. " However incompetent to apprehend what is eminently and peculiarly divine, they can appreciate truthfulness, manliness, and a fine sense of honor. If the Christian manifests these, in an eminent degree, worldly men will respect him, and give him credit for sincerity with respect to other parts of his experience and conduct, which they can neither understand nor appreciate. But, if these common and indispensable virtues are absent — if there be indications of the opposite vices — the most scrupulous regard to the Sabbath, the most regular attendance on the ordinances of religion, and the most liberal contributions to the Christian cause, will either go for nothing, or will awaken ridicule and disgust."* But if they see a man knowingly sacri- ficing a large sum of money, because he would not * Rev. Stephen J. Davis. «. \ "S ! .1 » "I 120 LIVING EPISTLES. !fi :'•} '■} take advantage of some legal flaw, or practice some evasion, they will conclude that there is something real in a religion that can exercise such power. All this applies witli equal force to the trans- actions of political and civic lite. Some who have been regarded as respectable Christian men, go into our federal and local legislatures, and act in a way which seems to indicate that they hold there is one standard of action for private and another for public life. They will do things, in the character of Senators, members of Congress, and city politicians, which they would be ashamed to do in the relations of private life. There is prevailing feeling, though it may not be expressed in words, that the principles of Christian ethics are not intended for such spheres, and cannot be applied there. So general is this conviction, that we often hear the sentiment, " you must not mix religion and politics.'' As it politics were a department of human activity, which lay wholly outside of the domain of religion ; and which it would degrade religion to touch. If this be correct, it is high time that religion did meddle with politics. It is high time that those, who entertain such false ideas, were reminded that " the Lord reigneth ; " and that " He will bring every work into judgment, with every secret thing, whether it be good THE LIFE AND THE CREED, 121 or whether it be evil." " For we must all appear before the judgment seat of Christ." There are so.iie Christians who are enigmas. They seem to have all the sentiments and faith of Christians. They speak of their joy and peace in believing, and are earnest workers in some depart- ment of Church work ; and yet they will do things so contrary to Christian principle, that one is utterly puzzled to reconcile one part of their conduct with another. At one time, they are earnest in promoting the success of the Church, display great fervency of emotion, anc^ perform acts of self-denying liberality. At other times, they manifest more weakness, selfish- ness, and inconsistency, than many who make no profession of being God's children at all. looking at the good points in the character of these people, we are ashamed we ever doubted that they were true Christians. Looking at the unsubdued selfishness, that frequently breaks out in their contact with the world, we are at a loss to understand how thev can possibly be living in the enjoyment of the favor of God. We do not here pause to solve this problem. But, however charitable we may be, in passing judgment on such persons, it must be admitted by all to be very undesirable that Christianity should be largely represented by this type of Christians. <^ . \ 122 LIVING EPISTLES. Where such is the case, feebleness and failure must settle upon the Church. It is an unscriptural misconception of the nature of religion, to think of it as consisting in creeds, forms of worship, or mental emotions, which may exist apart from the secular business of life. Ee- ligion is the life of God within the human soul. It implies such a giving of the full trust and love of the heart, as shall bring the whole motives and doings into harmony with God's will. It is the new principle of love becoming the supreme law of the life. It is the overthrow of our natural selfishness, by the love of God, shed abroad in the heart by the Holv Ghost. It embraces and controls the whole being. It regulates and governs its subjects in all the circumstances of this mortal probation. A Christian is never to be off duty. He is, in every time and place, under the obligations of discipleship. In all circumstances, he is bound by a thousand ties to v/itness by the purity of his b'fe, as well as by words of grateful love, a good confession for his risen Saviour. The Scriptures know nothing of any dis- tinction between a public and private standard of morality. The Christian is to be a Christian always; in his amusements and business, as well as in his THE LIFE AND THE CBEED. 123 worsliip. Never swerving in his loyalty to truth and righteousness, but always acting, •* As in his great Taskmaster's eye." Those who occupy positions of trust and influence, as well as those who are placed in circumstances of peculiar temptation, instead of being freed from obligations to live "as becometh the gospel of Christ," have rather the greater responsibility to give, in their own lives, a practical proof of the adaptation and sufficiency of the religion of Christ for all con- ditions of human life. Scarcely less misleading and unscriptural is the tendency to regard the secular vocations of life, by which men are compelled to earn their daily bread, as unholy and inimical to religious progress. There are, undoubtedly, some ways of earning a livelihood, in which no Christian can engage with a good con- science. But all honest toil is honorable. All work doue with a pure purpose, by one whose heart is loyal to God, is sacred. One man's physical toil may be far moie acceptable to God than another man's prayers. Labor is a Divine ordinance. And it would be at variance with all that we know of God, for Him to place men here in circumstances which render it necessary, in order to sustain life, to enter into employment that is in its nature sinful 1l ■! ■II •: ■ t ,i f'll LtLi I II''. ir. 124 LIVING EPISTLES. and polluting. We instinctively feel that this can- not be so. The service of Christ is not some priestly or churchly service, marked off clearly from the common work of life. It is the common work of life performed in a godly spirit. This is clearly indicated by St. Paul's words to the Colossians : " Servants, obey in all things your masters according to the flesh ; not with eye service as men pleasers, but in singleness of heart, fearing God ; and whatso- ever ye do, do it heartily, as to the Lord and not unto men ; knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ." This plainly teaches that all faith- ful service rendered to men, Christ reckons as service done to Himself. If the heart is consecrated to Christ — if the eye is single to God's glory — if the worker is looking unto Jesus — then the lowliest toil is ennobled. We do not need to retire from the world, and spend life in prayer and meditation, in order to serve God acceptably. We can best glorify God by exemplifying the power of His grace, amid the daily cares and toils of our earthly lot — so doing the secular work that is required of us, that we can at all times truthfully say, *' My hands are but employed below — My heart is still with Thee. " THE LIFE AND THE CBEED. 125 All Christians should carefully guard against this disposition to regard the secular as synonymous with tho sinful. Wherever it is cherished, it tends to pro- mote that exclusion of religious principle from the secul ir business of life, which is one of the crying evils of the times — alike dishonoring to religion and prejudicial to the influence of the Church in the world. III. All distrust and disbelief of God's faithfulness, ou the part of Christians, dishonor Him, and detract from their spiritual power. The implicit confidence of the soul, in the unchanging truth and love of the Creator, is the vital link which unites the feeblest saint to Him ; and inspires strength and patience for every emergency. When assailed by powerful adver- saries, the Christian can say with Elisha : " They that be with us are more than they that be with them." When his way grows dark and perplexing, he can say with Asaph : *' Thou shalt guide me with Thy counsel, and afterward receive me to glory." When his earthly hopes are crushed by disappoint- ment, he can rest in the assurance, that " all things work together for good to them who love God." While others question the faithfulness of God, and *'^m ;* i*si itel 12G LIVING EPISTLES. petulantly say, " My lord delayeth his coming," the Christian can say with humble confidence, " I rest upon Thy word, The promise is for me ; My succour and salvation, Lord, Shall surely come from Thee." He does not walk by sight. He does not steer by the rolling billows around him ; but by the golden stars of promise, that sliine down upon his soul from the sky of Divine Revelation. He is kept in perfect peace, because his mind is stayed upon God. But when faith becomes feeble — when those, who once were strong in the Lord and in the power of His might, cast away that "coniidence which hath great recompense of reward," then the world and the flesh wax strong, and prevail against the soul. "This is the victory that overcometh the world, even our faith." But, when the shield of faith is cast away, the Christian soldier has no protection against the fiery darts of temptation. Right views of spiritual truth inspire and strengthen the Christian to resist earthly influences. It is scarcely possible that those who have deep scriptural convictions respecting the value of immortal beings, and the importance of their salvation — the evil and danger of sin — the faithfulness and love of God — the vanity and in- THE LIFE AND THE CREED. 127 sufficiency of the pleasures of earth — tlie glory and blessedness of heaven, iuid the misery and perdition of the slothful and disobedient, can lightly turn from the holy commandment delivered to them, to walk in the ways of worldly folly. But the power of these truths to influence men depends upon the kind of faith witli which they are grasped If we hold tliem with a feeble grasp, their power is small. Then clouds cover the summits of the celestial mountains. Earthly attractions and temptations have power to draw us aside from the King's highway of holiness. We accept the bribes of the world, sleep on the enchanted ground, and are shorn of our strength and overcome by the enemy. If the helm of faith no longer controls the vessel, it will drift out of the true course. If the centripetal force, that binds the hearts of Christians to the Sun of Eighteousness, loses its hold on their alTdCtions, then their course becomes like the apparent motions of the planets, of which Milton speaks : " Their wandering course, now high, now low, then hid, Progressive, retrograde, or standing still." For as faith declines love becomes weak, and ceases to control the unstable soul, that it should "guide right onward to the crystal gates of bliss." li', :'«i| 128 LIVING EPISTLES. But everything, on the part of a Cliristian, wliicli indicates a want of harmony between his professed belief and his conduct, or tliat betrays a want of faith in God, seriously lessens his moral power over others. If, while he declares that God is his Fatlier and heaven his future home, he is as easily disturbed by all untoward events, or worldly interests, as his irreligious neighbors, the inconsistency will be apparent to all. ** And is it in the flight of threescore years To push eternity from human thought, And snxother souls immortal in the dust ? A soul immortal spending all her lires. Wasting her strength in strenuous idleness, Thrown into tumult, raptured or alarmed. At aught this scene can threaten or indulge. Resembles ocean into tempest wrought, To waft a feather, or to drown a fly." 1: If in affliction a Christian's grief is as extravagant, and as full of bitter repining, as if the affairs of this probationary state were not under the supreme guidance of a wise and gracious Father; if every stormy wind that blows fills him with faithless apprehension ; if in times of peril and darkness, there are no signs of trust in Him who governeth all things according to the counsel of His will, it will THE LIFE AND THE CREED. 129 cause tliose who witness this unfaithl'uhiess to doubt tlie sincerity of his profession, or the power of the religion wliich he represents. It is recorded that John Wesley, on his tirst voyage out to Georgia, in a violent storm at sea, was so impressed with the serenity and resignation of his Moravian fellow- passengers, that he formed a high estimate of their Christian character ; and afterward from tiieir lips learned the way of God more perfectly. Assuredly, if those, through whose testimony skeptical worldlings are to be led to believe in Christ, have not themselves faith in His word, but distrust His love and power, they cannot lead others to trust in Him. IV. Nothing shows more convincingly the triumph of Divine grace over the depraved propensities of human nature, than the sacrifice of self-interest, in obedience to the requirements of justice or benevolence. Selfishness is the great root sin of our nature ; of which all forms of wrong-doing are only the outward expression. The various kinds of sin are nothing more than selfishness, seeking its gratification by different means. Dr. John Harris pertinently asks : " What is avarice, but selfishness grasping and hoard- ing ? What is prodigality, but selfishness decorating 9 " ■ix i»!ti 4i I' I 130 LI VINO EPISTLES. ^^■■1* f^¥ and indulging; itself — a man sacrificing to liiniself as his own god ? What is sloth, but that god asleep, and rei'using to attend to the loud calls of duty ? And what is idolatry, but that god ensli lined, — nuui worshipping the reflection of his own image ? Sensuality, and indeed all the sins of the flesh, are only selfishness setting itself above law, and gratify- ing itself at the expense of all restraint. And all the sins of the spirit are only the same principle, iir.patient of contradiction, and refusing to acknow- ledge superiority, or bend to any will but its own." Selfishness exists everywhere. In every age and clime it has exerted its kingship over the hearts of men. The history of all nations is only an account of the struggles of selfishness to secure its own aims; and of the resistance oflered to its more flagrant encroachments. The laws of all nations evince the same thing. They are the bulwarks which society has raised against the unjust aggressions of unbridled selfishness. The mental struggles of every virtuous soul, that is striving to rise higher in the scale of moral being, are simply a series of conflicts with its innate selfishness. The crimes that shock human feeling are but the outbursts of selfishness, making its way through restraints that had temporarily held it in check. Even the foibles of men are the little THE LIFE AND THE CREED. 131 pools, formed by the overflowing of the great river of selfishness, which makes up common existence. Not only does it prompt the darkest deeds of human wickedness ; it taints the acts of bravery and 1>enevolence with its polluting breath, and tarnishes tlieir lustre and beauty. lUit, though selfishness is the master sentiment of all, who not having passed from death unto life are still under the tyranny of the sinful instincts and passions of their \msanctified nature, this should not be true of those who have been " renewed in the spirit of their mind," and have come under the royal law of love. It is the design of the religion of Christ to deliver His people from the power of selfishness. They are no longer to " live unto themselves ; but unto Him who died for them, and rose again." " The eyes of their understanding being enlightened ; that they may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints." The love of God is shed abroad in their hearts to vanquish and expel sordid and selfish affections. The dead soul is quickened into new life, that instead of the bitter apples of pride and jealousy, they should bring forth the fruits of brotherly love and disinterested benevolence. They are the almoners of God's bounty. The guilt of all past sins V ' ? 5!!; .1 :« m 1^1 ?' I '111 il 132 LIVING EPISTLES, has been freely forgiven them, that their whole future life should be one grand anthem of thankful love to their great Forgiver. They are to be " kind, tender- hearted, forgiving one another." because *' God for Christ's sake hath forgiven them." The brotherhood of man has been impressively taught in the words and works of Christ ; that all His disciples may be willing to bear one another's burdens, and comfort those who are afflicted, " with the comfort with which they themselves are comforted of God." The story of the perfect life is told in the Gospel, that the example of Him who " was wounded for our transgressions, and by whose stripes we are healed," might inspire us to learn of Him to be "meek and lowly of heart." The most striking and prominent feature of the character of the Man Christ Jesus is His perfect unselfishness. So essentially character- istic of Him is this quality, that, if in our thoughts we divest Him of it, and think of Him as cherishing selfish thoughts, or doing selfish deeds, such as we condemn in men, though we may still invest Him with all power and wisdom, He is no longer the Christ of the Gospels, This is also the most prom- inent trait in the noblest of His servants. They rise in the scale of moral greatness, in proportion as they reflect the unselfish love of their Divine Redeemer. ■Ml if THE LIFE AND THE CREED. 133 To imagine Paul as being lured aside from " preaching the unsearchable riches of Christ," by the offer of some position of ease and personal emolument, jars us with a sense of incongruity that is painful. We feel that of whomsoever this might be true, it is morally impossible that it could be true of Paul. From all this, it, is evident that the reign of sellishness in the heart of a Christian is inconsistent with the religion of Christ — inconsistent alike with its commands, examples, and promises. Only so far as our natural selfishness is subdued by grace are we Christians ; or have we power to prevail with men as witnesses for God. All who are self-seeking are yet Lax lal. It is a sign that Christ is not the supreme ruler of the heart. Of any who seem to be religious, and yet are covetous and proud, we may say, in the words of St. James, " this man's religion is vain." Our Lord himself asks : " How can ye believe, who receive honor one of another ? " If the promotion of our own honor bud advantage is pursued, as our main object, we cannot be just or generous to others. " For," says St. James, " where envying and strife is, there is contention and every evil work." And yet, how many sad evidences of unsubdued selfishness flame out in the lives of professors of religion, indicating that the unholy fire within has I,'- ■■?i*i wvf^^'Ti. ■ :.j»^»irw^»^^"" Ji ■ 134 LI VINO EPISTLES. not yet been quenched by the sanctifying love of Christ. We see it in the jealous rivalries between Christian families, which often disturb the peace of churches ; and even attract the notice of the world. We see it in the covetous spirit, which prevents many wealthy Christians giving of their money, to help the benevolent enterprises of the Church, on the apostolic principle — according as God hath prospered them in their gatherings. It. is seen in the intolerant self-coroeit, which leads so many to assume that "they are the people, and wisdom shall die with them ; " and that all who differ from them are errorists and heretics. It is seen in the desire to occupy the places of worldly distinction ; and in the prevailing forgetfulness of the Divine admonition, — " in honor preferring one another." It is often pain- fully seen in the case of those who pass from affluence to poverty. Too commonly, the friends of brighter days recede as the shadows advance, and the children of misfortune are left to tread their dark and thorny paths, unfriended and alone. And we see this selfishness, probably most of all, in the prevailing indifference respecting the salvation of the unsaved. This evil requires fuller illustration. THE LIFE AND THE CREED. 135 We need not wonder that the children of this world manifest no sympathy for the spiritual wants and sorrows of their friends ; for they cannot under- stand them. The world is destitute of the power, as well as the disposition, to relieve the wants which oppress the soul in its alienation from God. It has not, among its treasures, anything that can remove the misery and spiritual impotency which sin brings upon its votaries. But what is true of the world should not be true of the Christian. It is the design of his religion to counteract and destroy this native selfishness, which renders men indifferent to the wants and sufferings of others. Yet the general want of such deep, anxious concern for others, as would prompt to earnest personal effort for the salvation of the unconverted, is one of the most deplorable deficiencies of Christian character ; and one of the most serious hindrances to spiritual progress. Among the great majority of those who bear the Christian name, there is no adequate sense of the responsibility of the individual believer, to be a witness for Christ in the world. They seem to thijik that, if the minister preaches the Gospel regularly, 'it-?l! II ill i ; il il '.'!:'|iS li i v.- ' n r ■| 1 j i ! \ I ■ ■« ■;; ; | i. ; ■ ■ ' i ' Li Ml:»! Ml'Vwl ^,; :. .'« I II 136 LIVING EPISTLES. and the ordinary machinery of the Church is kept in motion, this is all that is required. They regard it as specially the preacher's work, to labor for the salvation of sinners. What they contribute to pay pastors, missionaries, and other religious laborers, is a kind of commutation money, given to pay a sub- stitute, in order that they may be relieved from personal duty. They join the Church, very much in the spirit of those who take passage in a ship for a distant port, expecting to be brought there safely, without any special exertion on their part. But this theory will not bear the light of the living Word of TruV;h. Every redeemed soul belongs to Christ ; and all his talents should be fuUv consecrated to His service, You cannot, by the payment of money, buy yourself out of the active service, or cancel your personal obligation to work and witness for the Kedeemer in the world. God will not deal with men in masses and communities. The Bible is full of this idea of individual obligation. It cannot be that, while all material things have their place and purpose in the fulfilment of God's plans, men made in the likeness of the Creator, have no definite task to accomplish in the world. No : each redeemed soul has a special sphere of duty assigned him. He is to be, by word and deed, "a THE LIFE AND THE CREED. 137 preacher of righteousness" in that spliere. Those who have enlisted in the army of the living God cannot be mere spectators, viewing the battle between sin and holiness from afar. " So then every one of us shall give account of himself before God." How deplorably small is the number of Christians who manifest true C bristly sympathy for souls ! Many members of Christian churches, who profess to have saving faith in Christ, have daily intercourse with their unconverted neighbors and friends, with- out ever addressing one earnest, kindly word, on the subject of personal religion, to those who, if their belief be true, are in peril of perdition. Christian parents too often allow their children to grow up from infancy to youth, without affectionately and earnestly pressing the matter of personal godliness upon their attention. And many prominent Chris- tians come to the weekly prayer-meeting, and pray with much apparent fervency for a revival of religion, and then go away and, perliaps, in the interval till the next meeting, never put forth a single effort to lead a sinner to the Cross of Christ. One cannot resist the conviction that, in such cases, prayer is made a substitute for work. It requires less self- denial to pray for a revival than to live and work for iiir I? ; I Ml l|Ht!l||«l|i/ 138 LIVING EPISTLES. [ it. We would condemn a farmer who prayed for a crop, without preparing the ground and sowing his peed in due season. We would not commend the piety of the captain of a vessel, who depended on prayer alone to waft him across the ocean. We do not deem it sufficient to pray for the conversion of the heathen, unless we also send them missionaries and Bibles. Is it any more consistent to pray for the conversion of our children and neighbors, while we neglect to point out the error of their way, or invite them to turn to the Lord and seek salvation ? No doubt, it requires godly tact to speak effectively to others about their religious state. Injudicious and untimely exhortations may do more harm than good. But, as a general rule, words of counsel, that are prompted by a genuine godly concern for the spiritual good of those addressed, will be received in a kindly spirit. Must not the unconverted persons, with whom Christians associate, often wonder at their silence respecting religion ? Are they not, in many instances, disappointed by the studied avoidance of this subject by their Christian neighbors ? Is there not good reason to believe, that the awakening purpose in the hearts of the unsaved has often been repressed by this apparent indifference ? Must not such inconsistent neglect create the impression, in : i: THE LIFE AND THE CREED. 139 the minds of the unconverted, that Christians cannot really be sincere, in their professed belief respecting their guilt and danger and the value of personal religion ? The reason that these slothful servants commonly give, in justification of their indifference, is not the real reason. They say that they have no gift or talent for this kind of work. They are too timid, or too slow of speech, though they can speak fluently enough on all other subjects. Tlie true cause, in the great majority of cases, is that they have not a large enough measure of the spirit of Christ. They need more of the love that gives wings to duty. They feel that their own lives have not been so consistent as to give weight to their admonitions. They have lived on so low a plane of religious life, that they feel conscious there would be something incongruous in their admonishing others about personal godliness. Yet this duty of cherishing deep concern for the salvation of sinners, and of putting forth direct individual efforts to lead our unsaved neighbors, children, and servants to Christ, is urged upon all Christians, by the weightiest considerations that can appeal to the minds and hearts of intelligent beings. The Holy Script^es clearly teach that the con- dition of all those who reject the salvation of the i \ ) I m M U Mrii 140 UVINO EPISTLES. Gospel is one that should call forth deep, pitying sympathy. They are exposed to the awful penalty of God's violated law, even death eternal. They are not conscious of their guilt and peril Each day, that they continue to resist the word and Spirit of God, is widening the distance between God and their souls. The p.ith, in which they are hurrying on so eagerly, ends in eternal perdition. The unbelief and love of sin, which hold them in vassalage, shut them out from the joy of salvation, and cause all the powers of their being to be misused and wasted. You would hold yourself to be guilty of base cruelty, if you knew that your neighbor was in serious danger, of which he was ignorant, and you neglected to warn him. But many Christians have neighbors and acquaintances in danger of being forever lost ; and yet neglect to warn them of their danger. If a father and mother learned that their boy was skating on very thin and dangerous ice, how anxiously would they hasten to rescue him from his perilous position ! But many Christian parents have children standing in the slippery and perilous places of sin, with but a step between them and spiritual death ; and yet are as much at ease, and as unconcerned, as if all were peace and safety. The Christian's own past experience of the bitter- THE LIFE AND THE CREED. 141 iiess and bondage of the service of Satan, should impel him to desire the deliverance of those who are still wearing the degrading yoke, from wliich Christ has made him free. . He has a personal knowledge of the world's seductive temptations ; for he was him- self led astray by its false lights. All that God has done for him, all that he has experienced of His saving grace, qualify and obligate him to engage in this personal work. Christian reader, do not forget that the Holy Spirit has led you to the Friend of sinners, that you might be able to point jour perish- ing neighbors to this Good Physician. You have received the peace of God that passeth understand- ing, that you might be able to tell those around you, who are seeking happiness in earthly things, of the purer and more enduring joy of salvation. You have faith in the love and faithfulness of God, that you may reach out a helping-hand to those who are still floundering in the miry clay of unbelief. The love of God has been shed abroad in your heart, that you might feel something of the compassion of Christ for those who are dead in trespasses and in sins. These rich gifts of sovereign grace create weighty obligations, for all those who have received them, to " show forth the praises of Him who hath called them out of darkness into His marvellous mmi M nM 142 r J VINO EPISTLES. light." Your own safety is endangered by your neglect of this duty. In an important sense, the words of Jehovah to the prophet Ezekiel are appli- cable to every Christian : " If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity ; but his blood will I require at tliine hand." You cannot selfishly neglect duty that God has assigned you, without guilt. * If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain ; if thou sayest, behold, we knew it not ; doth not He that pondereth the heart consider it ? and He that kecpeth thy soul, doth not He know it ? and shall not He render unto every man according to his works ? " The spirit of Christianity requires this duty of its disciples. It is a religion of sympathy and love. It breathes benevolent pity to erring and sinful men. It offers salvation, without money and without price, to the guilty and rebellious. In compassion for our race, God " spared not his own Son, but delivered Him up for us all." He who was " the brightness of His Father's glory, and the express image of His person," freely and graciously gave Himself " a ransom for all." This spirit of love and self-sacrifice, which appears in such divine fulness in our Lord THE LIFE AND THE CREED. 143 Jesus Christ, is to be reflected from the lives of all His faithful servants. Just in proportion as Christians possess the spirit of the religion of Christ, will they realize their obligations to care for the souls of their perishing fellow-men. Contemplate the spirit of holy l)enevo- lence, of yearning sympathy for human suffering, of intense and compassionate desire for the salvation of sinners, which rings out from the Cross of Christ in its merciful announcements of hope and pardon fur the guilty, and life for the dying — which shines forth with unearthly lustre in the spotless life and vicarious death of our great Eedeemer — which glows with holy fervency in the apostles and martyrs, who counted not their lives dear unto them, if they could only finish the work which the Master gave them to do — which speaks in heavenly tones in all the pre- cepts and promises of the gospel — and then ask yourself if you can consistently profess to feel the power of that spirit of love, to be governed by those precepts and admonitions, to live under the influence of those examples of unselfish consecration, and yet waste in selfish indifference those rich benedictions of love divine, forgetful of the claims of those who are perishing in ignorance of Christ's power to save. No, it cannot be. Keason and revelation unite in ■ilif! m 144 LIVING EPISTLES. , saying : " If these things be in you and abound, tliey make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." The gift of speech must be classed among those talents which may be improved or misused. Con- versation is an instrument of influence, which may be so employed as to be the occasion of either great good or great evil. Words are not mere empty sounds. They are thought audible, or visible. They can move the heart to joy or grief, according to their import. They are the natural means for convincing, or persuading, those who differ from us into agree- ment with us. Words that come from the heart, warm with its emotions, generally touch the hearts of others. A direct, personal question may set a man thinking about his own religious state, who has hitherto closed his ears against the most powerful appeals from the pulpit. The dee\), tender solicitude of a heart moved by the Spirit of God to care for the souls of others, has great power to impress and in- fluence the hearts of sinners. There are numerous instances, recorded in religious biography, in which such manifestations of affectionate interest in the spiritual welfare of the unsaved have been the means of melting into contrition obstinate unbe- i'f THE LIFE AND THE CUE ED. 145 lievers who luid resisted the most forcilde appeals and arguments of tlie preached yospel. When we read Paul's tender words to the Komans : " brethren, my heart's desire and prayer to God for Israel is that they might be saved," — or when we hear him reminding the elders of Epliesus that " for the space of three years he ceased not to warn every one, night and day, with tears" — we do not wonder that the speech, and tlie preaching, of one who had so much of the tenderness of Christ, " was in demonstration of tlie Spirit and of power." Such ardent sympathy and unselfish devotion could not fail to move the hearts of men. It is impossible to exaggerate the grandeur of the results that would accrue, if every member of the Christian Church was transformed into an ardent, active worker for Christ. It would soon wipe away the reproach, that the agencies of the Ciiurch are strangely out of proportion to the vastness of the enterprises which it attempts. Some years ago, tiie Rev. Robert Young of England, published a short essay on " The Conversion of the World ; " in which he showed, by an indisputable calculation, that if each member of the Christian Church should, during each year, be instrumental in the conversion of one sinner, and these converts each in turn achieved the 10 < '*< 'V» W I 14G LIVING EPISTLES. same result annually, in a few years the population of the whole world would be converted. Looking at the slow progress of Christianity in the past, we are forced to conclude, that the ultimate triumphs of the Gospel can only be achieved through an aroused and quickened Church, each one of whose members shall be a living witness for Christ in the world. iM i I Go while the light is beaming, Ere the evening shadows fall ; Rest not in idle dreaming, "While want and suffering call. Gloom and gladness here are blended, Earth has many a dreary lot — Rise and work till life be ended — Hearts are bleeding, linger not. Go where dreary darkness lingers O'er the life with dire control, Loose with love's untiring fingers Every fetter of the soul. Shall a godlike soul immortal. Once redeemed by blood divine, Fail to pass the pearly portal. Lost through faithlessness of thine ? Shall the friends who walked beside thee, Thro' thy pilgrimage below. Say thou never once besought them To escape the coming woe ? Ilj' 1« M V. yauUa 0f %tnt and '^tntftv. nil I ^iW|li • ^'1 .'ri 1 ^Hl BiL ; . ; ii I |l As the sword of the best tempered metal is most flexible, so the truly generous are most pliant and courteous in their behaviour to their inferiors. Andrew Fuller. Every heart that throbs may know Fountains sweet or bitter ; Either we may cause to flow By the words we utter. Then let none misuse the gift God for use has given ; Through Him every word may lift Some ouo nearer heaven. John Reade. Give me that soul-superior power, That conquest over fate. Which sways the weakness of the ho r, Rules little things as great ; That lulls the human waves of strife With words and feelings kind ; And makes the trials of our life The triumphs of our mind. Charles Sw^ain. ii CHAPTER V. FAULTS OF SPIEIT AND TEMPER WHICH INJURE CHRISTIAN INFLUENCE. HERE are many little things in the spirit, temper, and habits of Christians, which, although not amounting to wilful violations of prin- ciple, nevertheless, silently undermine their influence, and hinder their success, in their efforts as workers and witnesses for Christ in the world. We do not believe in the popular maxim that great results often spring from small causes. Every effect must have an adequate cause. And no cause can be small that is sufficient to produce a great result. Those who quote, in proof of this maxim, Newton's discovery of gravitation by the falling of an apple, should not forget that Newton himself was one of the factors in the case. The fall of the apple was the occasion, not the real cause of his discovery. But there are many i« i I 150 LIVING EPISTLES. things apparently insignificant, that have deeper meaning, and power of producing graver results than might at first be supposed. Many things that are deemed trifling are not really trifling, or unimportant, Consequently, men are in danger of underestimating the importance of these little things ; and imagining, because they appear comparatively small, they can- not be of much consequence for good or evil. But trifling occasions may afford an opportunity for the display of great qualities, or the operation of great causes. And thin^js which seem insifjnificant are worthy of attention, because, though taken singly they are small, they are sufficiently numerous to be, when taken together, of great importance. Take, for example, opportunities of doing good. The opportunity of doing some great act, that will exert powerful and far-reaching effects, must in the nature of things be rare. But the opportunities of doing good, on a small scale, are so frequent that their faithful improvement must, on the whole, be more important than the unfrequent improvement of a few great occasions. And, in the same way, small defects of character, by the frequency with which they come into play in daily life, have power to do great harm. Little things are often the signs of great things. We have already seen, in treating of unconscious FAULTS OF SPIBIT AND TEMPER. 151 influence, that little things more truly indicate the real character, than more important acts which are the results of deliberate intention. When a man desires to make a favorable impression, he may, for the sake of the good opinion of others, do an appar- ently generous act which is really contrary to his nature ; and which does not therefore indicate his real character. On the other hand, the constant, undesigned out- flow of the spirit that is in us is not an artificial product of our intentions ; but is the expression of what we really are. And this, because continuous, makes a deeper impression, on those who witness it, than any occasional efforts could do. But what gives peculiai' significance to the little things of the Christian life, is that they may be the expression of great principles. All the acts of an accountable spiritual being are significant. No part ot his life is exempt from the control of law. As the blade of grass casts a shadow, as well as the kingly oak, so every act and every display of feeling make their impression upon the hearts of others. Men are not likely to be favorably influenced by those who excite dislike or prejudice, however forcible their arguments, or scriptural their views. Hence, every thing in us that evokes such unfavor- ^:'*l:>l|Hl 152 LIVING EPISTLES. able* feeling is a hindrance to our usefulness. A cheerful, genial spirit is a very desirable feature of Christian character. The impression it makes is vastly more favorable to Christianity than a stern and severe disposition. There is no reason why a Christian should not be cheerful and genial in his intercourse with men. Yet, there are some religious people who think that nothing but a grave, stern, and sombre style of conduct is consistent with religion. By their rigid and sour deportment, and the severity with which they condemn all relaxation, humor, and cheerfulness in others, they not unfrequently make the erroneous impression, on the minds of the young, that religion is a gloomy and sorrowful thing; and that its main characteristic is a deprivation of all the enjoyments of life. Many, from this cause, acquire an aversion to all religion, that leads them to reject its claims and privileges. The grumbling Christian, who makes it a part of his religion to find fault with everything that is done and that is left undone, costs the church to which he belongs more than he is worth. There is a large discount to be made in estimating the value of his services. After all, it is a cheap kind of piety that can give no stronger evidence of zeal for God, than the severity with which it condemns the faults IJ"i ,'V-JK FAULTS OF SPIRIT AND TEMPER. 153 of others. It is very easy to confess other people's sins. It costs but little self-denial to strike severely some one who has fallen into flagrant sin, and whom everybody condemn. But it is an unwarranted assumption, that the severity of our condemnation of the sinner is a satisfactory proof of our hatred of the sin. As a general rule, if Christians lived more completely above all suspicion of sympathy with the wrong-doing, they could more frequently dare to "^peak a word of sympathy, in arrest of severe judgment on the erring one. Christ, who was holy, harmless, undefiled, separate from sinners, always spoke with greater leniency and tenderness of the common sinners, whose guilt was notorious, than of respect- able, self-righteous church-members, who, from their imaginary elevation, looked down with self-compla- cent scorn upon despised " publicans and sinners." It is true, that both civil and religious society must display a proper indignation and aversion for crime and wrong-doing, in order to protect itself against their advances. Nevertheless, a more forbearing, pitying spirit, towards the erring and fallen, would Ije much more effective in reclaiming them from the error of their way, and leading them to the Saviour, than harsh and unsympathetic condemnation. Some time ago, I attended a religious service, held * ! Ig ';'**> '^ LIVING EPISTLES. hereafter. It signifies much more than tliis. In the Holy Scriptures, salvation signifies deliverance from those evils that sin has wrought in the soul. A religion that merely delivered from the ])enalty of the law, hut could not unseal the blind eyes and make the feeble will strong ; that could not (quicken the dead soul into life, purify the unholy nature, and subdue selfislmess, could not supply the wants of helpless and sinful men. The Bible constantly teaches that men are both guilty and unholy by nature. It offers forgiveness for human guilt ; and sanctification for the inward pollution which defiles the heart. To save lost men from their sins, in this double sense, is the great object of the Incarnation and death of Clnist. St. John says : " For this pur- pose the Son of God was manifested, that He might destroy the works of the devil." The same idea is expressed by St. Paul in the epistle to Titus. He says of Christ our Saviour : " Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." Zacharias, when filled with the Holy Ghost, declared that the coming of the Saviour was the fulfilment of t!ie Divine purpose and promise, — " that He would grant unto us, that we being delivered out of the hand of our enemies, might n SCRIPTUIiAL HOLINESS THE GREAT WANT. 183 serve Him without fear, in holiness and rigliteous- ness before Him, all the clays of our life." In the epistle to the Ephesians, Paul declares that Christ gave Himself for the Churcli, " that He might sanctify and cleanse it, with the washing of water by the word, that He miglit present it to IJimself a glorious Church, not having spot or wrinkle, or any such thing ; but that it should be holy and without blemish." By no fair interpretation can these texts be emptied of their wealth of meaning, and made to harmonize with the tlieories of those who, " having a form of godliness, deny the power thereof." The inauguration of the work of the Christian Church, in the world, was by a glorious baptism of the sanctifying Spirit on the day of Pentecost, which taught the infant Church the true source of power. This power from on high is still needed to make the Church " mighty through God to the pulling down of strongholds," where the powers of darkness en- trench themselves to fight against the truth. The day of Pentecost was the beginning, not the termina- tion, of the dispensation of the Spirit. Without this power all our churchly agencies and machinery for converting the world will be utterly ineffectual — " As idle as a painted ship Upon a painted ocean." ;l ■■ ;ii ;. ;li- 184 LIVING EPISTLES. For, as the autliqr of " The Tongue of Fire " appo- sitely says, " a religion without the Holy Ghost, though it had all the ordinances and all tlie doctrines of the New Testament, would not be Christianity." This doctrine of Scriptural godliness has not remained merely a beautiful theory for the cloister ot the recluse, or the ideal speculations of the Christian philosopher. It has been wrought out in living examples by the finger of God ; and fully tested in actual contact with sin and temptation. Leaving all special theories of holiness out of sight, it must be admitted, by all Christians, that these Scriptural declarations, respecting God's purposes and man's privileges, have not been a dead letter. All along the Christian centuries, the reformers and workers who led the armies of the living God, in the victories which most gloriously extended the kingdom of Immanuel in the world, were men who were anointed with this Spirit of pentecostal power from on high. In the life-history of such holy men as Kuther- ford and Baxter ; George Herbert and John Wesley : Whitefield and Payson ; John Fletcher and Harlan Page ; John EOiot and Robert McCheyne, and hun- dreds more, living and dead, we have beautiful practical illustrations of that devout, consistent god- SCniPTUIiAL HOLINESS THE GREAT WANT. lHr> liiiess wliicli it is the main design of this essay to enforce. Tlie footprints they have left heliind in- spire us to follow them, as tliey followed Christ. These saintly souls have not been the exclusive ])roperty of any one section of the Church. Each denomination has its names, cherished and revered. ]>ut, to whatever tribe of our Christian Israel they belonged while living, death lifts their intlueiice, as well as their souls, out of the narrow limitations of earth. It is also a cause of tliankful gladness, to know that in the present day, from every ])ortion of " the sacramental host of God's elect," testimonies are heard to the immutable power and grace of our ureat High Priest, " to save them to the uttermost that come unto God by Him." Whatever differ- ences of opinion may exist, respecting the philosopliy of holiness, all who are living in the light of God's countenance will agree, that it is such a taking hold of God's strength as supplements our weakness — such peace and power as overcome the world — and that it is to be sought in faith from the God of all grace. Yet, how many thousands of Christians continue to carry their burdens of doubt and fear, and bemoan their spiritual leanness as despondingly as if there was neither remedy nor deliverance — as if God's saving grace was inadequate to supply their soul-need ! !,: 11 U iji»'>ii;j f":! f r|-i I ^'^S. 'V# %. IMAGE EVALUATION TEST TARGET (MT-S) 1.0 'f" Itt IIIIIM I.I 1.25 ^' iU 111112,2 m ■140 2.0 II 1.8 LA. Ill 1.6 -I Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. M5B0 (716) 872-4503 ,\ V % V SJ ■o *& ^ :\ \ ^ >^ "9,^ L

t 111 W :i" I"" m :l-^r|l!lil 208 f J VINO EPrSTLES. was entrusted in the way that God reriuired. The same weiglity lesson is impressively taught in the parable of tlie talents. Those servants that im- proved what was committed to them were honored and rewarded ; but the slothful servant, who did not improve his talent, was " cast into outer darkness." " To him that knoweth to do good and doeth it not, to him it is sin." It is evident that to pervert, or misuse our power to do good in the world, is not regarded in God's sight as a trifling tiling. It is enough to cause the ruin of the soul, and bring down upon the slothful and selfish the heaviest punisli- ment of Divine wrath. • Not only is every Christian responsible for the faithful use of every power wliicii he possesses, he is bound to guard against everything that lessens his influence, and to use all legitimate means to strengthen it. He is accountable for the power which he might have attained. It is not enough that we do not waste our talents. If God places within our reach powers of usefulness, and teaches us the means by which they may be obtained, and we by our neglect fail to secure these gifis, we shall be condemned for our failure. We are held accountable for the good we might have done, but have left undone, because we were disqualified to do ■if; PR A i'TICAL CONSIDETLi TTONS. L>or» it in consequence of our own slotlifiil noirlcct. This god-like power of doini; good is one of our griindest distinctions. Neglect to guard and inijuove their moral influence causes many Cinxstians to be sickly dwarfs, when they might be giants in sj»iritual strength. If we carefully shun whatever injures bodily health, or enfeebles our strength, we should not less sedulously avoid everything that enfeebles the mornl energy of the soul, or injures the influence of our example. To lose force of character, or whole- someness of influence, is to lose what is more precious than gold or rubies. When St. Paul says, **all things are lawful for me, but all things are not expedient," lie teaches us that the children of God are to live under the law of unselfish Christian expediency. They are not merely to consider whether any course of action is allow- able. They must duly weigh its probable effect upon others. They are bound to consider how it will affect, even the weak brethren. There are things which a Christian might do without any sense of condemnation, from which it becomes his dutv to abstain, when he has reason to believe that his doinir these things would be injurious to others. This is the principle laid down by the Apostle Paul when he says : '* It is good neither to eat flesh, nor to drink 14 \ 1 . '■ '(■ . ■'" 1: ' )1. I 1 li ., '■ it^i:i 1 210 Li Visa EPISTLES. wine, nor anytliin<' whereby tl>y brother stumbleth, or is ofl'eiKled, or is made weak." Or, as lie says to the Philippiiuis, e are to " look net every man upon liis own thiii^i^s. but every man al&o on the things of others." We are not to live as if there were none in the world to be eonsidered but ourselves. Tliere must, of course, l)e a rational interpretation of this rule. A Christian is not to refrain from doing what he believes to be right, merely because some un- reasonable people may make his course a pretext lor being offended and doing wrong. Otherwise a Chris- tian might be deterred from doing what is laudable and right, by the threats of others to make his action a ground of offence. If people are foolish and wicked enough to do wrong, because some one else does what in his conscience he believes to be right, they must bear the blame of their own folly and sin. II. Remember, tliat the religious character v/hich fails to exert a wholesome religious influence upon others, is not sufficient for yourself. You cannot be living in the enjoyment of God's favor, if you are living in the neglect of His work. If the stream be dried up, there must be failure at the fountain-head. If your religion fails to have any godly influence riiACTICAL CONSIDEBA TIONS. 211 \ipon others, it cannot liitve wnnned and ([uickened your own lieart. If it has not bh)ssoniL'd into a holy exaniijle, there must ))e some fatal want of life at the root. If the fruits of tlui Spirit do not adorn the life, the sanctification of the ;>] 'I't has not been wrought in the heart. The^ n^ ' o break Christ's commandments cannot love Him supremely ; and they who love not the Lord Jesus Christ are accuised. After describing the i'ruits of the Holy Spirit in believing hearts, the Apostle Peter says : "If these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." What- ever may be his professed faith in creeds, "if any man have not the Spirit of Christ, he is none of His." It would be an awful fate for those who have had a name to live, and a place in the visible Church in this world, at the last great day to hear the voice of the Judge, saying, " Inasmuch as ye did it not to one of the least of these, ye did it not to Me." Mill nut HI* m i, III III. Consider how active and successful are evil agencies in luring souls into the paths of sin. If you saw a vessel crowded with hopeful passengers in imminent peril of being lured upon the reefs of 212 LIVING EPISTLES. (lestniction, by the wrecker's false light, would it not prompt you to put forth every possible effort to warn and save them ? But while you are excusing your indolence and seinshly asking, " Am I my brotlier's keeper ? " thousands of hopeful spirits, out on life's dark and stormy ocean, are being lured by the world's false lights upon the rocks of perdition. Every inconsistent Christian is himself one of these misleading lights. AVhile you pause and hesitate, they perish. When you yield to the allurements of the world, the light that is in you becomes darkness. A light-house keeper at Calais was once asked, " What if your light should go out ? " The question seemed to startle him ; and he said, " 0, sir ! it could not go out without great peril to some vessels. All hours of the night vessels are sailing past. And if this lamp was only to burn dimly, on any night, perhaps months after, from some distant place, I should hear of complaints, that on such a night the li<4ht in the Calais lioht-house burned dimlv, and passing ships were in danger." Christian reader, remember, not vessels laden with earthlv merchan- disc, but immortal spirits are sailing by your light ; and if it be allowed to burn dimly — if your testi- mony for Christ be doubtlul — your inconsistency may cause the wreck and ruin of those whom you love PliA C TIC'AL CONS WEB A TIONS. 213 most dearly. The apostles of infidelity are bending all their energies to disseminate their views. The votaries of a corrupt faith compass sea and land to make proselytes. The devotees of sensual pleasure are successfully spreading their nets for the feet of the unwary. A licentious press is corrupting the minds of the young with disbelief of Christian truth and false views of life. The followers of worldly fashion and folly are, on every hand, ensnaring the youth of our country. Mammon is holding up his •flittering baits for the simple and sordid. Each year, as an advance column of drunkards sink into the grave, the ranks are tilled up by a column of tipplers, whose places in turn are taken by a host of new recruits, largely from the youth of Christian families. Such facts should arouse all true believers to more self-denying consecration. Christians should not so act as to n'lve occasion for the alles;atiou, that earthly considerations move men more powerfully than the grand motives which Christianity presents. Shall the love of monev be mif>htier than the desire for the incorruptible riches ? Shall the desire to corrupt and ruin the young be stronger than the desire to save them ? Shall the favor of the world outweigh the friendship of God ? Shall the I j! S. 214 LIVING EPISTLES. ephemeral pleasures of earth prove more attractive than the immortal joys of heaven ? Should not the perversion and ruin, that are wrought out by evil agencies on every hand, prompt all lovers of the Lord Jesus Christ to seek the baptism of power from on high, that they may be qualfied to counteract these evil agencies, and shield the young from the poisoned shafts of the destroyer ? IV. Grateful love for " Him who hath loved them and washed them from their sins in His own blood " should impel all wl: have been raised from the 'death of sin to the life of righteousness, to " deny ungodliness and worldly lusts," and " live soberly, righteously, and godly in this present world ; look- ing for that blessed hope, and the appearing of the great God and our Saviour Jesus Christ, who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." The great Apostle of the Gentiles constantly refers to this sentiment, as the grand inspiring motive which lifted him and his co- workers above the world. If he urges the Church to strive together in their prayers to God for him, that he may be delivered from unreasonable men, and be ,> 11 r PRACTICAL CONSIDEEATIONS. 215 successful in liis ministry, his resistless plea is, " for the Lord Jesus Christ's sake." If he braves the reproach of men to declare tlie whole, counsel of God, it is because " the love of Christ constraineth " him. If he is willing to be accounted a fool by the world, it is " for Christ's sake." If he patiently labors as the servant of the churches, it is " for Jesus' sake.',' When he urges the Corinthians to self-denying liberality, his most powerful argument is, " ye know the grace of our Lord Jesus Christ, that thougii he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich." We test the value of all eartlily professions of affection by what is willingly endured for the object of the love professed. The love that does not prove its truth by self-denial and suffering, is not worthy of the name. If there was an earthly friend who, at great personal sacrifice, had, in some time of want or peril, relieved our need and rescued us from danger, we would despise ourselves, if we should selfishly fail to recognize our debt of gratitude to sucli an one, when there was any suitable opportunity of doing so. We love the Royal Singer of Israel all the more, because, long after the brave and true- hearted Jonathan had died upon the bloody battle- field of Mount Gilboa and slept with his fathers, he flpl ill . !lv ^ili : IH I- '' i 21G LI VINO EPISTLES. dealt tenderly with his poor lame son, Mephiboshetli, for the sake of tlie memory of the beloved friend of his youth. But the motive that inspired Paul to such heroic self-denial, and which should inspire every disciple of Christ to walk worthy of tlie vocation wherewith he is called, is something that should be more potent than the memory of any earthly friend, however dear. It is for the sake of " a friend that sticketh closer than a brother." It is for the sake of Him, who died upon the cross of Calvary to redeem and save our guilty race, and who " ever liveth to make intercession for us " — for the sake of Him who, when we came as guilty sinners to His feet, freely forgave us, and adopted us into His family, filling our dark hearts with the joy of His salvation and the hope of eternal life. If Christians rightly apprehend all tliat is implied in this appeal, it should be all-powerful, in counter- acting the temptations of the world. It brings us back in thought and feeling ^o that last night, in which He was betrayed ; when He said to His sorrowing disciples : " Do this in remembrance of Me." Not for the sake of any unworthy motive, are we admonished to ' be not conformed to this world." Not for our own sakes, that we may have glory of men — not for the sake of the branch of the Church \ ^Ff PEA OTIOAL CON SIDE HA TIONS. 217 to which we belong, that it may be prominent and inthiential among the churclies. But for the sake of the great love wherewfth Christ loved us — i'or the sake of tlie perishing world which He died to redeem — for the sake of His honor and glory, the spread of His kingdom and the triumphs of His cross, we should " in all our ways acknowledge Him," knowing that in our fidelity and consistency in secular, as well as in sacred things, we " serve the Lord Christ." Earthly and inferior motives are streams that be- come dry, as soon as the showers that occasion them have subsided ; but the love of Christ is an unfailing fountain of inspiration, \vhich grows deeper and stronger as it onward flows. \l I: if/ ill I' I'i in I ? V. All self-sacrifice for Christ will receive rich and ample compensation in the provisions of God's love. Conformity to the world, and every kind of recreancy to Christian duty, are prompted by a desire to gain ^onie transient satisfaction. But whatever pleasure is renounced for Christ's sake gains, for those who make the renunciation, far purer and more enduring- pleasure. There may be pain and suffering to bear ; but " they that sow in tears shall reap in joy." " If we suffer with Him, we shall also reign with Him." i!::i iliii 218 LIVING EPISTLES. "We may have fierce and prolonged battles to wage against the powers of darkness; but "in all these things, we are more tlian conquerors, through Him thai loved us." Consistency may demand that you give freely of what God has given you, for the support of benevolent enterprises and the relief of human want, but even a cup of cold water, given for the sake of Christ, shall not lose its reward. Those who have responded to the claims of God's needy children, in the spirit of Christly charity, shall in the last great day hear with joy and wonder : " Inasmuch as ve have done it unto one of the least of these My brethren, ye have done it unto Me." Your fidelity to the voice of conscience may make your earthly path steep and thorny ; but the path of the just " leads to the land where sorrow is unknown." You may have felt it, at the time, a painful sacrifice to relinquish some earthly amusement, or lose the friendship of some esteemed friend; but they, who overcome the world, shall be united in immortal friendship with " the general assembly of the Church of the first-born," and the holy angels who have never stained their immortality by transgression. Your Christian consistency may expose you to the reproach and opposition of those whose recreancy is rebuked by your fidelity ; but all this is not worthy PBA CTICAL CONSIDER A TIONS. 219 to he compared witli the approving " well done ! " of Clirist the King; as He bids you welcome to the mansions He has prepared for His faithful servants, ^f it should be that conscientious honesty prevents ^"ou from accumulating the wealth, that a more unscrupulous course might have enabled you to obtain, and in consequence you are scorned for being poor, — if like Mary you have chosen the better part, you sliall one day possess " an inheritance, incor- ruptible, undefiled, and that fadeth not away, reserved in heaven for vou." There may be loss and renunciation involved in serving Christ; but the gain is vastly greater than the loss. St. Paul says : " For we reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." No mightier motive can be presented for seeking that faith and holiness, by which alone we can overcome the world and walk as children of light, than that which is contained in the Apostle's words to the Corinthians : " The things that are seen are temporal ; but the things that are unseen are eternal." A.11 that enslaves the soul and leads it away from God — all that allures, with deceitful promises of satisfying pleasure, to forget the Supreme Fountain of happi- ness, is temporal. All that the soul sacrifices, in i;iii ill Ml ■ l''l f, 1! 220 LIVING EPISTLES. neglecting Christ and His salvation, and preferring selfish gratification, is eternal. The riciies of eartli shall soon pass from your grasp ; and cannot free you from the condemnation of guilt, nor I'roni sorrow and death, even while you possess them ; but the riches that are " above what eartli can grant," are laid up " where moth and rust doth not corrupt, and where thieves do not break through nor steal." The pleasures of earth are short-lived and unsatis- fying; but the joys of the redeemed in heaven are as lastinG: as the tlirone of the eternal King. The favor and friendship of men are fickle and untrust- worthy ; but the mercy and truth of God are " from everlasting." Oh ! if our faith were only strong enough " to climb where Moses stood," and view the promised rest in all its beauty and glory, the bright- ness of that vision, and the warmth of its rays, would melt the fetters of ice in which unbeliet binds so many who have a name to live. If we could place our souls under the full infiuence of right appre- hensions of its holy and blessed companionship — its songs of jarless harmony and exulting triumph — its complete freedom from sorrow, temptation, and care —its living fountains of pure unearthly joy — its willing and joyous service of love — its eternal re-union with the loved and lost of other days — its '"WWW ^ PRACTICAL CONSIDKIiA TIONS. 221 "lorious revelations nf tlie .sul)1iMie triitlis of God's moral ooveriinieiit ami character — its satisfying solutions of all the dark prohleins that ])erplexed and distressed us here — and its uninterrnpteil coniniunion with the victorious Captain of our salvation, how would those low, earthly attractions, which now en- snare and darken the souls of so many Christians, lose their syren power to cliiirm and mislead, and appear to the unsealed " eyes of the understanding," in their real insignificance and sordidness! T'le inspired soul, filled with the hallowing joy of the heavenly vision, would rise on the wings of exultant faitli, high above the mists and shadows which darken and bewilder faithless disciples, and summer in an atmosphere of unclouded transparency and unbroken peace ; where all the din of earthlv strife would be, *' Like harmless thunders breaking at his feet." The fact that to us the hope of such an exalted destiny is given — that we are called " to be partakers of the inheritance with the saints in light" — obligates us "to walk worthy of the vocation wherewith we are called ; " and gives peculiar force to the admoni- tion of the Apostle Peter : " Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot and blameless." HI i I r 1 1 1* i Sill P:i ! ! 222 LIVING EPISTLES, VI. The dignity and honor of the position, to which God calls ail who are witnesses for His faithfulness and Jove among men, lay upon every Christian a weighty personal obligation to " abstain from lleslily lusts which war against the soul ; " and " by well- doing to put to silence the ignorance of foolish men." If a Christian man were appointed to represent liis nation before foreign courts and potentates, on some important occasion, he would feel deeply his responsibility to acquit himself, in a way that would worthily represent his nation, and make no unfavorable impression respecting the beloved country that had committed her honor to his keep- ing. Every spark of manliness and patriotism in his nature would be kindled into flame, by an honorable ambition to show himself not unworthy of his high trust. Any one that could be indifferent, or neglect- ful of his duty, under such circumstances, would be something less than a man. But far higher honor, and deeper responsibility, are laid upon the disciple of Christ in this sinful world. He is Christ's representative, among those who reject His authority. He has been lilted up " out of the horrible pit and miry clay " of his natural guilt and defilement, that he might glorify riinP''^ f ' ■ f PBACTICAL CONSIDER A TIONS. 223 the God of liis salvation. He has made known to His children the way of life, that they might guide others in tlie same path. Every blessing received has its corresponding obligation. This is distinctly implied in the language of St. Paul, in the second epistle to the Corinthians : " Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforteth us in all our tribulation ; that we may be able to comfort them which are in any trouble by the com- fort wherewith we ourselves are comforted of God." Christian men and women ! God commits the vindi- cation of His character to you. He calls upon you to stand forth in the world as His faitliful witnesses ; to testify to those who are steeped in the blinding ignorance of sin, of His divine power and wisdom, faithfulness and love. You are to show, by brave and saintly lives, the sufficiency of His grace to change and purify the sinful hearts of men. To lift up the standards of heaven, amid the ungodliness and degeneracy of earth. By the blended testimony of the lips and the lite, to compel those who come within the circle of your influence, to acknowledge the claims of their forgotten Father in heaven. To point souls smitten with the foul leprosy of sin to the great Healer, whose touch gives life. IS''' I., 'i! !ii' i!:', Mlili:'" 224 LIVING EPISTLES, A riulit a])prehension of tlie peerless j^nvatiifss, and eternal e()nse([nences of this work, would kiudh' in Christian hearts more ardent zeal in its prose- cution; and intenser desire for the qnalilicatiftiis which it demands. It is not a small thing, to l»e the instrumental cause of an event that disappoints hell of its expectation, and kindles the rapture of the holy angels in heaven. " Let him know," says the Apostle James, " that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." There is something wonderfully inspiring and buggestive in Paul's words to the Thessalonians : " But ye hrethren, be not weary in well-doing.' " Ye Bretiikkn " — yk who have been redeemed with the inestimably precious blood of Christ — YE who are stewards of the manifold gifts of God's grace — YE who are the lionored standard-bearers of the risen Saviour — ye, whose minds liave been enlightened to discern between things earthly and eternal ; and who know what the Lord would have you to do — ye who are heirs to a heavenly inheritance, and expect to spend all eternity with those who have overcome the world, and rejected its ensnaring delusions — Oh ! whatever others may do, " be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." T CHRISTIANITY AND SKEPTICISM: ^n dssa^ on Current Infi&ilitg. L The Wide-spread Prevalence of Doubt and Disbelief. ■'II' in |E live in times when the Christian religion is most powerfully and persistently assailed, by objections and theories which are in direct antagonism to its fundamental truths. Though it cannot be denied that Christianity was never more successful, and potent for good in the world, than at the present day ; yet, never were the attacks of infidelity so multiform, plausible, and wide-spread. As in military science the very strength of the defensive armor inspires the assailants to invent new methods of attack, so the success with which past objections have been answered by Christian apologists seems to have developed keener sagacity, and more plausible 15 '. ,1 i- 226 CHRISTIANITY AND SKEPTICISM. methods, on the part of the apostles of unbelief. It would be neither wise nor correct to deny, that the advances of Atheistic materialism are serious and alarming. This progress of doubt and unbelief has not been by direct and open assault ; but by a slow and steady undermining of the foundation principles of revealed religion. Writers who have professed high admiration for Christ d,nd His religion, have openly maintained, or silently assumed as true, theories respecting the claims of the Bible, the origin of life, the value of prayer, and the impossibility of miracles, that are utterly incompatible with the central doctrines of Christianity. They have pro- fessed warm admiration for what they have labored to destroy. In the same breath in which they have said, "Hail, Master," and kissed Him, they have betrayed and dethroned Him. We are asked con- stantly to reconcile Christianity with modern culture, by renouncing all that is essential and characteristic of religion ; and yet those who make these proposals claim to be the friends of religion. These professions of respect for Christ, and complimentary references to the Gospels, have masked the progress of the insidious foe, and lulled the suspicions of many Christians, who have not recognized the enemies of the Cross of Christ, under their modern deceptive names. 8PBEAD OF INFIDELITY. 227 But it cannot help the cause of religion to con- ceal, or ignore, the real facts. There is a fierce and mighty conflict going on between the opponents and defenders of Christianity. The matter at issue between these conflicting hosts is not the possession of some outpost, or redoubt ; but the very citadel of truth itself. It is not whether a particular Christian doctrine is true or not ; but whether there is any human soul, any God, or any future state at all. The assailing army of unbelief repudiates all teaching that implies any supernatural power, or spiritual existence whatever. This open denial of essential truths is one of the most alarming features of the :'^ fidelity of our times. There are some Christians who are so ignorant of this feature of modern un- belief, that they still confidently affirm, that Butler's " Analogy " is an unanswerable reply to the modern skeptical theories of the origin of the world. But, assuredly, ihi^j profound and acute reply to the objections of thf^ Deists of the last century, against revealed religion, does not confute the theories of modern Atheism. Butler's argument simply is that the infidel objections urged against revealed religion may with equal force be urged against the Author of Nature. This reply is unanswerable against Deists, who hold the doctrine of a Supreme liuler ^ P'v' !;■ : - 'M I: I:' ■ 'i li !l! HI': Hit '11 h ( v^ I':'': !i : I;! !!•;■: i!i1 t: if' ■ mi 228 CHEISTIANITY AND SKEPTICISM. and Creator of the universe : but it is unavailinir against those who explicitly deny that tlie world is the product of ai) intelligent Mind, or that there is anything in the universe except the products of the forces of matter. The type of Deism, that was represented by English infidelity in the last century, can be scarcely said to have an existence in ou: day, unless it be among the Broad Church Eationalists and Unitarians. It has been frequently remarked that modern infidelity has presented a striking contrast to the coarse ribaldry of Voltaire and Paine, in its courteous and respectful tone towards the religion of the Bible. But this state of things is rapidly passing away. The mask is now very commonly taken off. It seems as if tlie work of undermining and laying the train has been proceeding stealthily for a long period. Now, they think the time has come for applying tde ma,tch. There is indeed no cessation in the publi- cation of plausible and pretentious speculations, which indirectly assail Christianity and ignore its claims. There is no abatement in the advocacy of theories of the origin of life, which deny the existence of a living personal God whose tender mercies are over all His works ; but there is a more outspoken avowal of anti-Christian sentiments, and more bitter iiKF'jifir.u 8PBEAD OF INFIDELITY. 229 and destructive assaults on the fundamental truths of religion. We find this poison of infidelity in the popular novel, which works out its theories of life and character without any recognition of God's existence or providence; in the deliverances of public lecturers, who boldly sneer at the precious treasures of Christian faith ; — and in the elegant magazine, designed for the amusement and instruction of the cultivated classes, we are often introduced to a world in which God reigns not. But the attack is no longer confined to insinuations and plausible specu- lations, which silently promote doubts of the reality of religion. The chief modern expounders of science magnify the all-sufficiency of matter, and ridicule as fetichism the idea that thought and design imply a thinker and designer. Even men who claim to be dealing with purely scientific matters are now fre- quently seen turning aside from their researches respecting the facts of nature, to assail Christianity as the enemy of progress and a tissue of superstitious fancies. The Eev. Joseph Cook recently stated that within the last two years 22,000 copies of Paine's "Age of Eeason" were circulated in New England alone. There are infidel propagation societies, as well as societies for the propagation of the gospel. In some I'lii fc' \i I III ilk I III'; ir HI i Pi 'II'' 'r ill" ,<::;!il': i iil'llil!, Iiil'l '\'S il' l! .' I:' 230 CHBISTIANITY AND SKEPTICISM. of the Western States, infidelity is rampant ; and its advocates are defiant and aggressive. No doubt these grosser forms of infidelity are more common in the United States than in Canada. But whatever prevails there is sure to soon find its way to this country. Already infidel lecturers from the States have visited Canada. A band of Atheistic writers have commenced a periodical for the publication of their anti-religious views in Toronto ; and in the daily papers, and other periodicals, we see occasion- ally views far more lax and anti-Christian, than we were accustomed to meet in former times in the productions of the press. The fact that the most blatant denouncers of Christianity find, in many places, large and sympathizing audiences, must also be regarded as additional evidence of a tendency to unbelief and infidelity, which all Christians must deeply deplore. In many quarters, the deliverance from the restraints and obligations of Christian truth, which the theories of infidelity promise to those who accept them, is hailed with ill-disguised satisfaction as an emancipation. Nor is this tendency to disbelief of religious truth confined to the ignorant and vicious alone. It cannot be denied, that a very large proportion of the leading names in current literature and science must SPREAD OF INFIDELITY. 231 be classed with those who are hostile: or indifferent, to religion. Many of the pens, which are supplying the most popular and influential literature of the day, are not wielded under the inspiration of any deep conviction of the reality and importance of the spiritual and religioii.=? side of human nature. Men who are highly honored for their proficiency in science, as well as respected for their integrity of character, maintain tlieories which practically deny the existence of the God of Creation and Providence ; and all those fundamental truths which are the basis of moral obligation, and the inspiration of all benevolent effort. Doubt and disbelief are applauded as evidences of superior mental strength and intelli- gence; and faith in the doctrines of Christianity stigmatized, as a symptom of weakness and subser- viency to priestly authority. And, what is still more surprising, within the Church itself, in many in- stances, the appointed expounders and defenders of religious truth have adopted and propagated theories that, at one time, would have been regarded as infidel speculations, utterly inconsistent with the historic faith of the Christian Church. Then, there is in all countries a large class which, without any intelligent comprehension of the questions in debate, or the arguments by which they are supported, is always f '<: .1 ■ (dif •li "f |l r : !E ' !■ 1: I li 1 i: 1 ! V 1 'L ■'h ill 1; ' Hi' 232 CHRISTIANITY AND SKEPTICISM. ready to accept and re-echo any teaching, which tends to break down the restraints and obligations which fixed religious principles impose. By this class the anti-Christian speculations of ske^^tical thinkers are repeated, and promulgated as indis- putable facts, which it is a sign of superstition and extreme conservatism to deny. Crude and unproved theories are often, by this means, caused to govern and control the belief and conduct of thousands, who are much more influenced by a congenial sympathy with the speculations, than by any convincing proofs of their truth. One result of this prevalence of theories of creation and life, not in harmony with the Gospel of Christ, is that a considerable proportion of many Christian congregations are so far tainted with doubt and skepticism, as to be disposed to receive with favor any teaching that professes to offer larger freedom of thought, and to require less submission to authority. In Europe, this breach between modern culture and devout faith is even more marked than in America. But the waves of European disbelief are already breaking upon our shores ; and, when this age of intense practical activity is succeeded by an age of reflection and dissective criticism, we may expect similar results. An eminent German divine ' r i m SPREAD OF INFIDELITY. 233 '• I says of Germany : " In the towns, wliether you visit the lecture-rooms of professors, or the council- chamber of the municipality, or the barrack of the soldier, or the work-shop of the artizan, — every- where, in all places of private or social gathering, you hear tlie same tale : ' The old faith is now obsolete ; modern science renders all genuine belief in it now impossible ; only ignoramuses and hypo- crites profess to adhere to it any longer.' Still more is this the case among the educated and half-educated classes — that is among tlie town populations — of Eoman Catholic countries. France, tlie greatest of them, has never recovered from lier radical breach with Christianity in 1793, when bishops and priests united in the abjuration of their former faith. It is well known that in Upper and Central Italy, the great majority of educated persons have not only silently broken with their Church, but openly avow their unbelief. In Eoman Catholic communities, infidel publications enjoy much more splendid triumphs than any w^hich await them in the domains of Protestantism. For hundreds who read Strauss in Germany, tens of thousands in France and Italy have been seen devouring Eenan." So widespread is this rejection of '^ ligious faith, in parts of Germany, that Dr. Christlieb, the writer just quoted, says that, III W Into 'I' i I i:, r !l:U I, ;M! ■Mi I 234 CHRISTIANITY AND SKEPTICISM. not long ago, it was discovered in a Prussian gym- nasium, that a secret society existed among the hoys of from thirteen to fifteen years of age, with rules of a purely Atheistic character, the first paragraph com- mencing, " Any one believing in a God is thereby excluded from this society ! " It is not necessary to comment on the state of things which such a deplor- able fact indicates. Some degree of reaction, from the open unbelief o^ the Church of the past genera- tion in Germany, has taken place ; but destructive philosophy, negation, and disbelief, still extensively prevail in that country. The state of things in Britain, though by no means so bad as on the continent, is nevertheless sufficiently dark to awaken serious concern and dis- satisfaction. It would be easy to name a good many writers, who occupy a leading position in literature and science, whose influence is hostile to religious faith, and in favor of the Atheistic materialism, which has no place in its philosophy for the funda- mental truth that " the Lord reigneth." It may be thought by some, that these theories are in too high and speculative a region of thought to affect the belief, or character, of the common people. But this is not so. A theory is never very long broached by scholars and thinkers, before it is served up in some SPREAD OF INFIDELITY. 235 popular form for the ignorant and unrellecting masses of the population. These interpreters of the liigher class of skeptical writers generally present the worst points in the systems they undertake to expound, without important modifying and restraining con- siderations, by which the more questional)le theories were rendered comparatively innocuous, in the more subtle and intellectual forms, in which they were at first presented. A mere theory, which was only capable of being applied to weaken the sense of moral or religious obligation, in its scientific or philo- sophic form, is often presented to the common people as an established fact, which justifies moral indifference, or the rejection of Christian faith. In other words, the scientific speculations tending to obscure the existence and work of God, which may be propounded by men of high moral and intellectual culture, are often transmuted into gross practical Atheism, in the thoughts and lives of those who are eagerly seeking some justification for their neglect of God's claims upon them. This truth is sadly illus- trated in the case of the large numbers of English workingmen, and workers in factories, who habitually neglect religious worship, and question the truth of Christianity itself. In some of the populous towns of England, there is a large proportion of the popula- -■f»»,w(— ■■IPI^^H 236 CHRISTIANITY AND SKEPTICISM. tion, sunk in practical Atheism, living " without God in the world." The extent to which the press is used, as a means of propagating anti-Christian sentiments, is another significant sign of the ])revalence of infidelity. This agency has greatly extended its power as an educa- ting agency in our day. It occupies the foremost place in determining and directing the currents of human thought, on all the great living (Questions that occupy the minds of men. While we thankfully acknowledge tlie valuable aid the press has given to religion and social progress, we cannot deny that it is also widely used to spread immoral and irreligious views of duty and character among the people. Over twenty years ago it was calculated that above 12,000,000 copies of infidel publications of various kinds were annually issued from the London press — 640,000 being purely Atheistic, small pamphlets in- cluded, witliout reckoning newspapers. To these must be added an enormous number of immoral publications, which the Ediiiburgli Review estimated at 29,000,000 annually — making a larger aggregate than all the publications of the Bible, Tract, and many other religious societies put together. It will be seen from these facts that infidelity has its high class literature of speculation and scientific preten- SPBKAD OF INFIDELITY. 237 sion for the cultiviitiul and refined, and its low and po[)ulai' teacliin^n" for the common i)eo|)le, who have a strong prejudice against authority and restriction. The prevalence of thi.s doubt and disbelief, respecting religious trutli, among all classes of society, powerfully counteracts tlie inlhience of the preaching of tlie gospel by Christian ministers, just as a subtle poison working in the blood prevents tlie natural effect of wholesome food. Many a faithful preacher who proclaims, from week to week, the unsearchable riches of Christ, to audiences which give no sign of being impressed and transformed by the sanctifying truths preached, wonders at the obduracy of his hearers, and the apparent failure of his ministry, without discovering the true cause of this discouraging state of things. In very many cases the modern herald of Christ is like his Master at Nazareth — he cannot be the instrument of many mighty works of spiritual healing, because of the secret, obstinate unbelief of the people. In former times preachers thundered forth the threaten- ings of God's law against sinners, who, although far gone from the way of life, did not question the truth of his teaching. But, in our day, men use the theories of Atheistic philosophy as lightning rods to ward off the thunderbolts of Heaven. Not only is L iii" Hi I II 238 CHRISTIANITY AND SKEPTICISM. the love of sin enthroned in the heart, excludin'^ God from his rightful place and homage, but men strengthen themselves in their wicked indifl'erence, or guilty rejection of God's claims, by pleading views of creation and life which deny that there is a personal Creator and sovereign, to whom love and allegiance are due from His intelligent creatures. II. Some of the Main Causes of the Puevailing Skepticism of the Times. It would be impossible, in this brief essay, to enumerate and describe the various causes which have promoted this wide-spread unbelief among all classes of society. Only a few of the more prominent of these can be mentioned. 1. Among the cliief causes of the prevalent in- fidelity, of every j^eriod, must he ahvays reckoned the depraved moral condiiion of the human mind itself which begets a strong tendency to reject truths that brand with Divine condemnation the cherished idols of sinful hearts. It is this perverted condition of the spiritual nature which gives power to all other causes. A recent writer in opposition to Christian truth maices the statement, that theologians have given up the plea that unbelief of the principles of J W^', \; CAUSES OF MODEIiN SKEPTICISM. 239 reli 7 /!« Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 280 GHBISTIANITY AND SKEPTICISM. free beings — not absolutely free from all influences prompting to any acts, but so free as to be able to make choice of either of several alternatives. The theory, therefore, which inevitably leads to a false conclusion, must itself be false. And, whether false or true, it would certainly be demoralizing to all who believed that they were not accountable for their deeds. Such a belief would naturally lead to a recklessness in conduct, that would promote laxity and crime. Dr. Tyndall, indeed, quotes Bishop Butler as teaching that, as far as human conduct is concernea, tlie two theories of free-will and necessity come to the same in the end. But this is not fair to Butler. Tliis great thinker maintains that fatalism, such as Tyndall pleads for, is so evidently false, so contrary to common sense, and to the deliberation, choice, and preference which are matters of common experience, that even those who profess to believe it must act as if they believed in free-will. But, unquestionably, the fact tliat this theory of necessity cannot be acted out in practical life, without dis- astrous consequences ; and that it is so evidently contrary to human consciousness that even those, who may have been led by some kind of sophistical reasoning to accept it as true, are compelled to act as if it were false, is not, by any means, a point in OBJECTIONS TO EVOLUTION. 281 favour of Dr. Tyndall and the advocates of physical fatalism. Men act as free beings, because this tlieory of physical necessity is not true. If it were true, they would not act as free agents ; for their con- sciousness would testify to their bondage, and their acts would be in accordance vith their consciousness. For a believer in fatalism to act as a free man, may prove that the doctrine is impracticable, and the man inconsistent ; but it cannot prove the truth or moral excellence of his theory. 4. A belief in the modern Agnosticism, ivhich denies that we can know anything of God, as effectually destroys the foundation of morality and religion as avowed atheism. The will of God is the supreme law of life ; because He who made us best knows how we can fulfil the purpose of our being. And we may feel assured that our wise and loving Father requires nothing of us, but what will lift us nearer to Himself. There is no other safe and authoritative rule of conduct by which to act. The natural pro- pensities and passions of human nature, as we find it, are certainly not a safe rule of life. This might have been the case, if all the tendencies of our nature were in harmony with the Divine will. But those novelists, who constantly make war upon the restraints which law and custom impose upon 282 CHRISTIANITY AND SKEPTICISM. the natural propensities, as if feeling and impulse might always be followed as safe guides, forget that unholy and seltish passions have seized the helm of the soul, and are steering it on towards destruction. The darkest deeds in the calendar of crime have been i)erpetrated under the impulse of hate, anger, lust, covetousness, and other feelings natural to men. " There is a way that seemeth right unto a man, but the end thereof is the ways of death." John Stuart Mill and other modern philosophers, maintain that religion, or a belief in God, is not necessary to uphold morality among civilized men. Mr. Mill thinks that, however we may have obtained our views of morality, they cannot now be lost, without a return to barbarism. He says : '' It is reasonable to think that any system of social duty which mankind might adopt, even though divorced from religion, would have the same advantage of being inculcated from childhood, and would have it hereafter much more perfectly than any doctrine has it at present, society being far more disposed than formerly to take pains for the moral tuition of those numerous classes, whose education it has hitherto left very much to chance." In other words, he thinks if the principles of morality were taught by parents to their children, and sanctioned by public OBJECTIONS TO EVOLUTION. 283 approval, this would be- as effectual as the sanctions of religion. But he strangely forgets that a religious conviction of the supreme authority and truth of what is to be taught, is necessary to inspire the parent to teach any code of morals, as well as to give weight to the lesson. It is evident tliat if the existence of a personal God, and the truth of an immortal destiny be denied ; and utility or personal happiness made the governing law of conduct, the main motives to teach morality, as well as to choose tho right, would be taken away. What high court of moral chancery would decide whether honesty or dishonesty, purity or licentiousness, truth or false- hood, was most conducive to happiness ? It is because Christians believe that certain laws of life are according to the will of God, that they have an obligation for their consciences. If in any country there was no legislature authorized to make laws, and no courts of justice to enforce them, there could be no rule of law in such a country ; for every man's judgment would be a law unto himself. So, if the existence of the Divine Lawgiver be denied, I can- not see whence men will receive rules of life, having such authority for the conscience as shall control the selfish impulses of their unholy nature. If there be no lawgiver, there can oe no law. Mr. Matthew 284 GHIUSTIANITY AND SKEPTICISM. Arnold, indeed, speaks of something which he calls, " Tliat, not ourselves, which makes for righteousness." But, as Mr. Martineau says : " Nothing ever * makes for righteousness,' but One who is righteous." Comtism and some other forms of modern negative philosophy, go still further ; and teach that not only morality, but religion and piety, may flourish without a belief in God, or in a life beyond the grave ; which seems to us like saying, that a building can still stand erect, after the pillars on which it rests have been taken away. There is nothing worthy of being called by the sacred name of religion, that would survive the denial of the being of God and the truth of a future life. Why are words of Christian signification so deceptively retained, after they have been robbed of their natural meaning ? What is religion ? Eeligion is the faith in God that lifts the soul above the bewildering entanglements of earth. It is the love that expels low and selfish affections from the soul which was made for God. It is the sense of obligation, arising out of the brotherhood of man and the Fatherhood of God. It is the immortal hope, that brings the light of heaven down into the darkness and sorrow of earth. But faith cannot survive without some Being worthy of human confidence and trust. Love can- OBJECTIONS TO EVOLUTION. 285 not exist, if there be no one in the universe, except an unknowable something, to whom the supreme affection of the heart is due. The sense of brother- hood towards man, and the sense of obligation towards God, are both crushed out of the heart, If the relations out of which they arise are denied. Hope would expire in gloomy despair, if no belief in an immortal destiny inspired and sustained the soul. The voice of prayer and praise would be forever silenced, if the human mind accepted the gloomy thought that there is no loving Father, or that He has not revealed Himself to his intelligent creatures. And the lawless impulses and passions of a depraved nature would become the highest law of life to those who have no fear of God before their eyes, and no standard of right, higher than their own selfish gratification. 5. This philosophy of physical fatalism, not only denies the freedom which is the ground of human responsibility, and the great trutlis on which moral obligation rests,-iY ignores the great spiritual and religious facts of human history and experience. Man is not a mere physical or intellectual machine. He has a moral and spiritual nature by which, as well as by the material world, God reveals Himself. If the agencies and forces of physical nature reveal 286 CHRISTIANITY AND SKEPTICISM. Divine intelligence and wisdom, the human con- science and the religious faculties of man's nature reveal, with equal clearness, the moral nature of the Creator. Attested facts, relating to the moral and religious history of individuals and communities, the influence of ideas, or the development of character, are as really science as facts tliat relate to properties and forces of matter ; and the conclusions which are fairly deduced from such facts ana tendencies in human experience may, at least, be as true and as important to us, as those based on facts of chemical afl&iiity, geology, or natural history. Questions respecting religious truth, or man's spiritual nature, should be solved by j^an examination of the attested truths relating to^those subjects, rather than by specu- lative deductions from imperfectly understood facts of physical science. Anything that has for a long period of time entrenched itself in the language, literature, and best thinkings of any large proportion of civilized humanity, must have some underlying truth and harmony with the constitution of human nature, to account for this wide-spread and enduring influence. False and artificial theories, like the seed that had no depth of earth, will in time wither and decay. The history of the influence, upon individuals OBJECTIONS TO EVOLUTION. 287 and communities, of the religious truths which the Bible reveals and enforces, is one of those great facts, for which materialism has no place ; but which imperatively demands recognition in any philosophy that deals with the character, conduct, and destiny of human beings. It cannot be controverted, tliat the teaching of this Book has been the mightiest force in the civilization and moral progress of the world. Its uncompromising condemnation of the most cherished sins and follies of men, has arrayed against it the bitter antagonism of all those whose wrong-doing it branded with Divine disapproval. Its adherents and defenders were often persecuted even unto death. Hostile critics have expended much learning, plausible and subtle arguments, and keen arrows of ridicule, in labored efforts to discredit and disprove its claims as a Divine Revelation. All along the centuries, the battle against it has never ceased. Yet, in the face of all this ceaseless opposi- tion, Christianity has steadily extended its empire and won new victories, till it has become the one great controlling moral force of the world. In many lands, its teachings have transformed tribes of degraded savages into peaceful and intelligent Cliristian com- munities. Just in proportion as its teaching has been known and followed, in any country, has that country risen in the scale of civilization and social progress. The countries where the principles of the Christian Scriptures are most sacredly honored and observed are the foremost countries in the world, in political freedom, intelligence, literature, education, morality, science and art. On the contrary, the countries where the Bible is unknown or rejected are the dark places of ignorance, superstition, and moral degradation. This cannot be a merely accidental coin- 288 CHRISTIANITY AND SKEPTICISM, cidence. The facts mentioned clearly sustain to each other the relation ot cause and effect. The testimony of individuals, to the power and adaptation of tlie truths of the Holy Scriptures to their opiritual nature, should be taken into account, as one of the factors in the solution of the great religious prt)blems of life. The Christian religion appeals to men to try it and prove it. Tens of thousands of competent witnesses have accepted the challenge, and tested the truth of the promises of Scripture; and have testified to the faithfulness of God. If the result of an experiment in chemistry proves the correctness of a scientific theory, why may not well-attested results in mental science equally ratify tlie truths they illustrate. By believing the great truths of the Gospel, and yielding the heart and life in obedience to their requirements, in count- less cases, sinful and wicked men, the slaves of selfish passions, have been transformed ; and have become living examples of unselfish benevolence and puri*-y. One such case, in which God vindicates the promises of His holy Word, outweighs a volume of material- istic speculation. I can merely suggest this objection to materialism ; but have not space to illustrate and enforce it. We are certainly warranted in concluding, that a theory, or a s^'stem of philosophy, which neither recognizes, nor makes any provision for, the highest and noblest faculties and capacities of our nature, is neitlier in harmony with the great facts of being, nor the eternal principles ot truth. The End. n to ' and ^s to 3unt, Ljreat igion is of the 5S of ;s of is try why ence ving eart iint- Ifish ome d^y. lises [•ial- tion and lich the our 3 of \ ■ 11