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Tous les autres exemplaires originaux sont film6s en commenpant par la premiere page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaltra sur la dernidre image de cheque microfiche, selon le cas: le symbole — ► signifie "A SUIVRE ", le symbole V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre film6s A des taux de reduction diff^rents. Lorsque le document est trop grand pour dtre reproduit en un seul cliche, il est f':m6 A partir de Tangle sup^rieur gauche, de g juche 6 droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 32X 1 2 3 4 5 6 !■- ^i<^ '''*»1 :.-^ *1 ^lJ|*»||li((f «-.-•*.■*< ^-'Vi^-V*' iMfc.'fe. .'•'•',•' -"NW^ft :«**!»» ^v^ ^«'-'">"^«<*»«*^-*'-V*iiJ^ .A. '#*«».*•«• 8fe^'^^lS?W»'»>3^:s;*, ; ■^^!^::;?^** ■•*i'' . ^ ^'?'s; 'v^'*t^:^]v 7 c: ,: ' B^BF BIOGKaJ^HJOIK {^ «??, '*** '. ' 'Ml'--*' W li|tll# ftlt«ni I •».'¥'■ 'A^nsf^'At .^>-iv^ -^*«t..-.,«si«!'. ! f,^ ' „%.-^; >« ^.t^y,i~ ^i^PWBHT AiWWi*' ■* . , *^ n^^»*l^1 v*-* »A''^ *jr»^*L ',■>' rvaj^tf •«»*v ♦,><«-JI* J»* '!>r**i*t..4«m» f f», t*» ti^^.4 %»^»«» uli&iMi& <>^-i/:.-..-^/.:iev 'Ki M ' U li ^ «► EfUetrd accordiflg to the Act of Parliament qf CdnatUit in the year Ont Hioumwl Eight Hundred and Eighty-eighty by the Nova Scotia Printing Compan%*of Halifax^ Nova Heotin, in the Ofiee qf the Minuter of AffrictMurey at Ottawi. .! .wy..-i>a^;-#- " vJSIM' •;*1^. TJLHiKiS if^ T«) SAINTS AND SINNl-RS, BY EVANGELIST MEIKLE. WITH i IMllKF lUOGKAJ^lIICAL SKKTCll, BY REV. DR. McTAVISH. HALIFAX, N". S. ; Nova Scoti.a rRiSTiNcj Comi'.any l«88. C O X T i: N T s. I'AOK. Introductory Letter I liiogruphical Sketch, by Rev. Dr. Mi'l'avish .'{ Itecipe for a Revival 14 ( hri.Htians Clod's Fellow- Workers 2r) How to get I'eople Saved H't Some C'liristian I'rivilegea 47 Riu'lit Uses to (lod's Law OO Sonu' I'iiotoj^raplis 7"> 'i'lie Only Sure Foundation 03 .lesus, the Lamh of (Jod !(»♦; I )elusions I •_'( I Dilliculty of Being Lost !M(i i i^^^^^i^^v'. iNTJ{oJ)r("i\)iiv LirrrKK. To TIIOSK AMdNC WHOM I HAVK L.XnorUKU : J>ffir ri-i>u((x, - Wlu'ii I rciid tin- (uroinpanyiiif,' skctcli, I liiul iniiiLrlfd ffdiimsof slijiiiic iuid ^'i-ititmlf ; the forintr fur its liliuk- iitss ; tin: liittir for its liiii,'litinss ; l.otli known fully to Cod 111 )iu'. A lictpc of intitini,' similur siniMrs to .s(»k (utd, and of tiuoutii'^in^' uiouininu; MotlifiH not to dcHpair of tlicir wandn inj,' )»oy.s, and ii dt-siir to magnify (iod's gnui!, alonu induce nie tu allow its |»ul»lication. Lest any sliould take license frotn hucIi Idstorica and think tiicy too will turn soimtirne and all l»e wt-ll, rcinrnihtT the hoy who for had (KcdH drove nails in a post an(' to be ; Fm not what I uxeil to he ; hut hy the grace of (Jod 1 aai what I am." Yours sincerely, \\1LLIAM MEIKLP:. (Jranvii.le Fekry, N. 8., Dec. 30th, i6',S7. ]iIC)(iI{AI'IIKAL SKKTCIl. A J" ri'-It (!niisi(lt'ralilo pcrsuiisidn I liavr lict ii pcnuitti'il ^ ^ to M-rit.' a hrit'f pn-fatoiy sketch of tli.' lif.- and laliors of till! author of tlicst^ j^'ospel aildrt'sscs. I ai^'iu-d tliat if the achlrusscs were likely to he used of (iml, in lMiii<,'inj^' Itlessiii;^' to the hearts of those wlio read them, why slioiild a life, that has shown forth the wondeiful graeo ot (Jod not also he used in a similar uav. It will also BIOGRAPniCAL SKETCH. 6 When strong enough for work he was apprenticed to Mr. Boll, a druggist in New (Jlasgow, and it was during liis apprenticeship here that he ran the gauntlet of reckless- ness and carousal. After business hours he and about a dozen other young men frequently joined together and spent the nights in drinking and folly. These were the days during which he almost broke his loving mother's heart She never went to bed until her erring boy came home, and latterly that was not till far on toward morning. Ho used every device and excuse to conceal his real life and conduct from her, yet she began to think her hopes were belying her fears, and her son's future pressed he with a heavy burden. Night after night " the boys " were accustomed to congregate in a bar-room and have what was called "a big time." What the real character of that " big time '' was I leave it to the reader to imagine. Some who read this sketch will know with bitter recollections and from sad experience what it means. Mr. Meikle's special chum had a horse and carriage at his disposal, and together they used to drive to all the towns and villages within reach, in search of fun and frolic. With about a dozen companions he drove on one occasion to a Sacrament about twtlve miles from home. It was a beautiful Sabbath day, and the large assemblage of devout worshippers were greatly shocked at the irreverent conduct of this half-drunken crowd. lie seemed to be on a rapid down grade, and each week found him worse and lower than the preceeding. On one occasion he went with his mother and some friends to Pictou to hear Philip riiilips sing; but instead of going to the church, as he had intended, he went oil' with sunie boon comitanions and got on a spree. On the way home he was deeply 6 TALKS TO SAINTS AND SINNERS. ashamed of his condition in tlie presonco ospecially of his Lelovod mother. One night lie and two otlier chums tried who could drink the most. After the unholy striving was over he went out, and on the street stumbled against a policeman, who seized him, and a struggle ensued, in which the policeman broke his cane over his combatant's head. This sobered Mr. Meikle, and as he was more than a match for the officer of ihe law he cleared out, and being afraid of pursuit, he ran to the north of the town, where, overcome with fatigue and drunken stupor, ho lay down behind a log by the wayside on a cold winter's night and fell asleep. He would doubtlessly have perished there had not a friend, who was passing, seen him and roused him up. Yet during all those days of wild excess ho wore an outward aspect of respectability. lie attended to his duties in the drug store without missing an hour, and on Sabbath he sang in the church choir. After a time he left the drug store, and, having nothing to do, he entered heartily into tlie organization of a fife and drum corps. In order to raise funds for this they gave theatricals in New CJlasgow, Stellarton and other places, in all of which he took a leading part. He was a hero among "the boys." It was about this time — the spring of 1875 — that a great wave of religious revival was sweeping over the Eastern part of Nova Scotia, and a dcp interest was kindled in almost all the churches. Congregations, where the people had been long anil faithfully taught, were quickened to spiritual zeal anrov('(1 in lua case. The truth dawned upon his mind that he di«l not need to work for salvation, for all was done in (lnist. The simplicity of this truth staggered him at first, l»ut when realized it hecame to him like a heavenly inspira- licii. He began at once to seek for the salvation of others, jiiid like many a young convert, wondered that every one (lid not see the truth as he saw it. lie began with others to hold meetings in the atljoining country — singing and .^peaking for Chritjt wherever and whenever an opportunity }iresent»-d itself. In the autumn of 1875 he began to attend the High School again, and continued there for nearly two years, though his time was somewhat broken by the special scrviees in which he engaged. About a year after his con- version he was tried in the furnace of affliction. That Godly moth(;r, who had so faithfully taught him and so long struggknl in prayer for his conversion, was called home to her rest and reward. Among her parting words to him wcie : " Willie, I can ilie easier now that you are a good ln.y." He was crushed by this blow, and felt as though he could never smile again. About this time he became acquainted with Mr. Gerrior, who was converted during the same remarkable movement. In the winter of 1876 they together began holding meetings at different points, with many manifestations of the Holy Spirit's presence. They went to Westville, hired a hall, and distributed notices of a meeting to be held by two young men. The evening arrived, they lighted the hall and waited, but no one came. A travelling pedler was selling his wares on the street, and this had a greater attraction for the crowd than the blessings of the gospel. Nothing daunted, the young Evangelists opened the window and began to sing. At length about a 10 TALKS TO SAINTS AND SINNERS. dozen caine. The niootings went on, and soon the hall Lucamo too small for the crowds that caino, so that they had to sci'k for a larg«;r place, and there W(!re many conversiuus. They hatl outdoor meetings for tlie miners at the Albion Mines, M'hich were greatly blessed to many, some of whom wen soon after killed in an explosion. In tlic autumn of 1877 Mr. Meiklc decided to go to C<»llege, and in com[)any with James Murray — now Ki'V. James Murray, T>. I)., of 8treetsville, Onl. — he set out in search of a CoUege, and after a few days they found them^ selves in Kingston, registered as undergraduates of (Queen's University. It was during those College days th t the writer became acquainted with Mr. Meikle. Jieing lU the same year, and boarding for a time in the same lodgings, wo became intimate friends. As a College student Mr. Meiklo was distinguished for liis c;lose application and his wide grasp of many subjects. In the classes of Chemistry, Natural Science History, Hebrew, Metaj)hysics and Kthie.s lie took first prize, and although owing to the arrangement of classes he was not always in competition with mend)ers of his own year, yet among them he occupied a foremost place. Hence he combines with the enthusiasm and vigor of the true J^'angelist, the application and mental grasp of a thorough student, which now gives him great advantage in the presentation of the most difficult truths. AVishing to see something of American life, at the close of his University course in 1881, when he received the degree of B. A., he went to Princeton, N. J., and entered the Seminary there as a theological student. There he fully sustained Ms Canadian reputation as a superior student, BIOGRAPHICAL SKETCn. U vigor • Like many nn ardent young Christian, he found that close application to secular study had a depressing effect upon his s[)iritual energies, and while he did good service in the vacations in Home Missionary work, during the winter of 1883, while spending the Christmas holidays with Mr. (lerrior in Nova Scotia, he received such a haptism of the Holy Spirit as quickened into full activity all his natural and acquired abilities. The water that had been poured upon the altar did not prevent the Divine fire from consum- ing the sacritice. During the summer of 1883 they held Evangelistic meetings in various places in Nova Scotia with very marked tokens of success. At Ottawa, in May, 1884, he was licensed to preach the Gospel by the Presbytery of Lanark and Renfrew, Out., and at once commenced a series of meetings, in company with Mr. Gerrior, in t>ristol. Que., Admaston, "White Lake, and Lindsay, Ont„ with marked success. During 1885-86 he held meetings almost entirely in the Maritime Provinces. A mighty outpouring ot the Spirit accompanied these services in many places, In Truro, N. S., Moncton, N. P., and Sydney and North Sydney, C. P., hundreds were brought to a saving knowledge of Christ, and manv were led out into active service. One marked feature of this work was the interest awakened among the railway men. Scores of them were converted all along the line of the Intercolonial Railway wherever meet- ings were held. During the summer season he used a large tent, and found it useful in reaching the non-church-going masses, who are often averse to entering churches. In October, 1886, he was married, and while on his marriage trip engaged in work in Wisconsin, U. S., holding services at LaCrosse, VVausaw, Neenah and Peaver Dam. 12 TALKS TO SAINTS AND SINNERS. When on hi» way East he stopped in Cliicago for a few (lays, and while there received an urgent call to go to Winnipeg, Man. He decided to go, and was the means of reaching and influencing more people there, than in any one place he had yet visited. All the Evangelical Churches were united in the work. The city was thoroughly moved, the meetings were thronged by thousands, and often the inquiry rooms were so crowded that it was difficult to work among the anxious. By these services not only were hundreds converted, but a great imi)etuii was given to Christian work in this metropolis of the Prairie Province. During the summer of 1887 he held Evangelistic services in Amherst, N. S., '"ud Charlottetown, P. E. I., and even crossed the banks of ^Newfoundland and held services at St. John's. Mr. Meikle has many qualities that peculiarly fit him for Evangelistic work, though his zeal and success so far are the only credentials he needs. 1. His own experience has given him an intimate knowledge of the ways of young men ; therefore he has not only sympathy for them, but wonderful power over them. 2. He has not only a sound body, but a sound and well-trained mind. He is therefore, a workman that need not be ashamed — able rightly to divide the word of truth. 3. He has readiness in answer, power of making good use of illustrations and the gift of song-- all of which are specially useful in this work. 4. He has had a deep Christian experience, and may be called, indeed, a " whole-souled Christian." niOr.RAPHICAL SKETCH. 13 6. lie presents a clear, full Gospel with «ccellent tasto and intense earnestness, and is not carried away by any of those hobbies that are apt to mar the usefulness of so many Evangelists. Such is a brief outline of the life of one who has had the seal of God placed u})on his labors, and who will yet, wo hope, be the means, in God's hand, of leading many precious soUi's into the Kedeemer's kingdom. D. McTAVISlI. Lindsay, Ont., Bee. 12th, 1887. ^4^ji{^|o 11J«:CIPE FOR A IlKVIVAL. II. CiiKONKM.Ks, XV., 1— !">.* Aud tht Spirit of (iod mme upon Auiriah, the son of Odtd, ami he went out to meet Asa^ v. I. I WISH you to notico, first, that tlio coming of the Holy (JlioHt upon one man was tlie cause of tlie gracious revival recorded in this cliapter. And if wo are to have a revival tlie first thing we must do is, ♦' honour tlie Holy Gliost." If anything is really to he accomplished it must be by His agency. I sometimes see ir a paper that so-and-so, the RevinaJid^ has arrived ; indeed, I have seen it about ourselves ; but I deny and disprove the title. Wo do not profess to carry revivals, which we can dispense at pleasure. 1 believe there is such a thing as a genuine revival ; but it is not gotten ?//>, it is gotten down. I know also that there is such a thing as a specious and fictitious religious movement. Men with an amount of magnetic power, accompanied by apparent earnestness and certain methods, may arouse a community and create much religious excitement. This can also bo done in politics, temperance, etc. But a real work of grace is " not by might nor by power, but by my Spirit, saith the Lord." "Head these verses. RFXITK FOR A RKVlVAIi. 15 thing grace Ith the A h'griul ttlls us of four inon who caino to a tomb to rui.se a (hail man. The iir«t man went in willi vaiit>U8 salts c'iiiitain«(l in vtssels, and ruMiin;^' witli them, emh'avoun'd to inihiee rcsuirection ; lait tlu-re was no jxnver, no life. The second entered with sco:;tione, serpent.-, etc., whi(;h Biung and did their best ; but thoi.! was no life. The third went in with in.struments of niusic, and being a skilled player, disc(*urs»'d sweet sounds and plea.sing harmony ; still there was no ellcet. Wlum the fourth was to enttT he said, •'wait a mon)ent ;' ami going away he returned with .b'su.'-., who stood at the mouth of the tomb and .siid, '* Como f Hth. ' Ah ! friend.'*, that's it ! We may have all the salts and essences of gcxnl works and earnest etlorts — we uiay have tlio terrors of the law and severe methods — we nmy have polished preaching and pleasing mu.sic, but unless Jesus is present by the 8pirit, all is vain. Then follows, in ver.ses 2 to 8, the message of Azariah to Asa. I:i ver.se 8 begins the result, and with this we continue. " When Asa heard these words and the prophecy of Oded the prophet he tuuk coura'je." The tirst result of a message delivered in the power of the Holy Ghost was coura'je. And what an essential element this is in order to bj successful in Christian Wiirk. Some one has said, " God seldom uses a discouraged num." It is certain that He can do more with a few inspireil with holy boldness than with multitudes filled with doubts and fears. In Deuteronomy XX. we have the instructions of God to His people on their "going to battle against their enemies." Whatever their number or equipment, He says, " Be not afraid of them " (v. 1); "let not your hearts faint, fear not, and do not tremble, neither be ye territied " (v. 3). Moreover, as they K, TAI.Krt TO HAINTS AM) HINN'KHH. nppronchod to Imttlc tlio (ATu'vth wctc. to say, " Wlmt mnn is tlicrc tli.'it is fearful and faint-licartfi] let liim «.,o and n'tijiri unto liiK house, lest tlie heart of his hrethren faint as well as his heart" (v. 8). And you reineniher the praetiral ilhistralion of this in .Iul('l asking for ourselves. Hi this we come with a great sense of need, in iloep earnestness, by the aid of the Holy Spirit through the name of Jesus, in union with otliers, and we are importunate. All this is good and right ; but another thing, of which 1 fear there is less than anything else is « RECIPE FOR A REVIVAL. 19 f Acchor jt'fore US. a putting d power, with the itian, and Goil, by lat thing ible, and fore you^ Let us r.iced the e Lord." I take altar of :te(], and must not in true petition, t name ; foss our lessingi^, we are r otiicrs a great le Holy ers, and another else is necessary, for we read : " Without faiU it is impossible to please Him." I must not judge, but I have an idea that you could put the faith all of us have, in a very small compass. I mean real good, honest, scjuare faith— I mean fr,fsf in Cod apart from feelings, appearances, circumstances or anything else. How scarce a thing this is ! I'm often amused the way people act when we visit a place. Often for tiie first few meetings things look pretty dark-small attendance ; little interest ; no breaking down. At the close of the meetings peo[)le quietly dismiss looking, and I suppose feeling downcast. After a little the clouds break, the drops are multiplied, the showers fall ; Christians are quickened, backsliders are reclaimed, sinners are being saved. Now men and women come after meeting looking bright and happy, and shaking hands say, " God bless you, brother ! This is just what we have been looking and praying for." That's the kind of faith most people have, viz., sight. Why, anyone can believe after they see it. When the horse ran away with the old lady, after it was all over she was asked how she got along. "Oh," she said, "I trusted (Jod till the harness broke, after that I felt afraid." isn't that it? As long as we s^e something to lean our faith against wo are all right ; but when it comes to simply trusting God a good many are like the woman of whom CJough tells. During a great storm at sea she rushed on deck and asked the captain what the prospects were. He said, " Im afraid, madam, we will now have to trust Providence." " ( )ii my !" she exclaimed, " is it come to that?' Many of us have no more faith than this. A stoiy that illustrates many of our prayers is the old one of the person who prayed for a certain thing, and in the 20 TALKS TO SAINTS AND SINNERS. niorninj:^, seeing,' that it was not answcrod, exciaiinod, " Just as I cxi)octtMl." IVrliajKS you do not liko tlicse stories. "Well, I don't care mudi for them myself ; but tlu-y are one of the heft ways I know of teaching truth. Certainly, no one can ohjcct to a IJihle story. Tlu; church one time was earnestly praying to (Jod for a certain thing. I suppose they were saying, ** 0, Lord, Thou knowest ahout Thy servant who is in prison, Thr)U knowest how we shall ndss him. Thou art al)le to deliver him, walls and soldiers are no barrier to Thee." As they prayed thus a knock was heard. A damsal answered it and (juickly returned, saying tliat Peter was at the door. *' No," they answered, " Peter is in jail ; if it looks like him it must be his ghost." Here they were praying for a thing and expecting it so little that they were astonished and afraid when it was answered. And how astonished some of us would be if God answered our i)rayers. I remember working once with a minister for a few weeks with little result. At the end of this time, one night he said, " There are some things about these meetings I don't like." I replied, " Well, brother, I wish you hail told me this sooner, as it's best to be honest and understand Ci^eh other; but what do you object to?" lie answered, " 1 don't like these after-meetings nor these testimony-meetings." Then I asked, " Didn't I hear you pray at the commencement of this service ' O, Lord, give us a Pentecostal outpouring of Thy si)irit V " *' Yes, you did." " Well, brother, if God had taken you at your word anil answered your jirayer you would have both things you do not like before live minutes, for the p('oi)le would call out, ' What must we do ]' and vou would have to toll them ; and besides, as at Pentecost, men and women would be up testi- fying, whether you objticteil or not." HICCIPK FOR A REVIVAL, 21 , 'Must stories, are one inly, no nie was suppose ut Thy fill niiss soldiers )ck was , saying " Peter ' Here Lie that 3d. if God with a end of s about 3ther, I honest set to?" V these lar you give us .u did." ird and you do :di out, n ; and p testi- Friends, let us have faitli in ( lod ! I,ot us pray and export l)l('S>-^ingc. (lod honours faith, lie lovos to l)e trusted. 1 road a sarcasm on our prayers, wliicli I think too true. A child came to its father and said, 'Mear father, you are a gloat man — you have great possessions and great treasures, indeed are immensely rich ; besides you are not only "reat Init good, and you love me very rnnch and are willing to do gieat things for me. Pb'asp fathn\ (jive me a jx'uinj.'' Wouldn't that father feel insultocl ] Vet how often we come to God our Father, and after ttflling Him how great He is, having made the heavens and the earth — and how good and loving He is, having given us His Son— end by asking Him for some paltry l)lessing. Friends, we must not only have courage and put away our idols if we exp<'ct a real Revival, but we must renew tho altar of prayer — in our so(!ial meetings — in our families, and in our closets. And not onlv formal prayer but real prayer characterized by all the elements referred to above, especially /a/VA. "And he gathered all Judah and Uenjamin and tho strangers with them out of J^phraim and Manassah and out of Simeon : for thri/ ft'll to hiui out of Israd in abundance ichm the;/ mw {hat the Lord his God teas trith him." Uv.vc we have the method of getting the i)eople together, or, as we say, of "drawing the crowd," or "reaching the out- siders." And notice that it is not ])y any new-fangled methods or sensational means that this end is attained, but by getting the Lord with them. Let it be noised abroad that the Lord is with us hero in mighty power, or rather let us get the Lord with us in great power, and it will soon bo noised abrood ! And let it so be known in this place and surrounding country and you will soon find that it will bo difficult to get a place large enough to hold the people. 22 TALKS TO SAINTS AND SINNERS. 1^ " So ilipy gathered thcmsdces forfefhf):" (It is necessary to have inectiiigs!.) ^^ A?i(f tJuii ojftrnl unto the Lord^the name time, of the iy the use of them they are developed and multiplied. But how can this be unless God uses human instrumentality 1 This He as assuredly does in His spiritual husbandry, as we do in temporal husbandries. It is in the person of Christ, however, that we see this both inculcated and exemplified, and in no instance more beautifully than at the grave of Lazarus. " Take ye away the stone," said the voice of Him who immediately exclaimed : *' Come forth !" And having done by His omnipotence what human effort could not accomplish He again illustrates as He bids His Disciples "loose him and let bim go," that (lod uses human instrumentality in as much as " we are His fellow-workers." "We learn from this in the second place that all Chrisfians should he workers. Throughout the IJibie the word come sounds forth and reaches the cars of the weaiy, thirsty and heavy laden, bringing joy, and when accepted, life and peace, liut no sooner do we ol)ey the come than we receive the r/o : "Son, go work to-day in my vineyard." Not as some apparently interpret it ; "Stand and watch others," or "be overseers." No ; but as laborers. Christ in this, as iu 4 ^ CHRISTIANS GODS FELLOW- WORKERS. 27 ility liafJ iSorne- Mitalities ■(', ftr the I directly iind coii- it iiLjont. 1 for the the use liow can Tins He ,ve do in see this ice more ye away iediiit(dy hy His ilish He him and ty in as \}i ristians ird come •sty and id peace, the cfo : is some or "he I, as iu other respects, is our example. Early in life he said : " Wist ye not that I must he ahont my Father's husiness," and later on " I must work the works of Him that sent me while it is (hay," while almost his last words were, " It is finished." H, then, we are to follow our Master we must bo laborers. Cromwell expressed the feeling that Christians should manifest when he came t<» a church in Yi»rkshire and saw silver statues of the Apostles placed in appropriate places around the building. He aske»l what they were, and on being informed said, "Take them down and send them about doing good," and smelting them, he coined them for use in his treasury. H(jw many professing Christians are little better than statues, whereas God intended and wishes all to be actively doing good. And surely there is work for all to do. Do any say Lord, what wilt Thou have me to do ? Why look out upon the fields and see them " white for the harvest," and will the question not be what shall I do first ? what can I do best ? where can I accom- plish most ? Think for a few minutes of the many forms of Christian work. There is preaching, teaching and testifying. Preach- ing the Gospel I consider the grandest and noblest work in wliich we can engage. 1 believe that every one should covet the privilege, and notliing but the clear will of God should prevent every man from engaging in it. Still, it is certain that all have not the gifts or qualifications necessary for this work ; but all can testify, and God says to Christians, "Ye are my witnesses." How many say they can't speak to people about these things nor testify in a 28 TALKS TO SAINTS AND SINNEKS, 1^ I'" I'J r ineoting. I would like to follow sonio of you njen wlio say this to your work, ami hoar you tulkiuj^' biKsincss or politics, I toll you, you cau lay it dowu good, with iippropriate gos- turos and enthusiasm, "Dut, oh ! 1 couhln't say a word iu a prayer i opting," And soiii- of you sisters, whose voices are sehlom ornevoi' heard in hchalf of Christ, either in i)uhli(3 or private, can talk first-rate if you have some news or gossip to tell. The men say it's hard to get in a word edgewise when you got started. In fact, get i>eople interested, or, as we say, " full " of any subject, and most of them can talk about it. ] V^'sn't the IjiljJe say something like this f " From the abundance of the heart the mouth speakolh." You better th«ai fear lest your want of talk and testimony is not so much that you caji't as that you doji't want to. But so many say "I would rather live than talk religion." By all means, if you are only going to do one, lloe it : but why not do both ? Do you mean to insinuate that those who talk do not live ? Certainly there is too much of this, and in our day I'm convinced that what is wanted after all is not more talking and testifying, but more consistent walkiiKj and Godly livinij. Well, friend, you can certainly do this, so that hero is another grand way for all to work for God. You live in a house—you work in a shop — you meet people every day — if ynu "want to " labour with God " do it as Paul says, " by manifestations of the truth " — that is, giving a living example of it. It is said that Benjamin Franklin was anxious to get the farmers in the noighbour- hood of his farm to use a certain fertilizer. He explained to them the theory of its benelits, etc., but they would not CnniSTIANS 001) H FELLOW-WORKERS. 29 who say politics. iato 0('Sll't mmliuico ;h('n fear iich that oligion." it ; hut liat those of this, after all loiisisteiit certainly to work [op — you ith God " "—that Jenjaniiu ^i«'hhuuv- [plained )uld not use it. Then ho sowed a field near to tho road willi ^'rain, sowing a piece with the fertilizer in the shape of the wnnla ** This was sown with bono tlust." After a little the wholo field l)e;:,'an to look gieeii, hut above it all, taller, <;reener, stronger and more healthful looking, came the pircc sown in tho shape of ''This was sown with bono dust." Hero was testimony they could nut deny, "a manifestation " of his theory. Now, friends, we want more of this in r«'ligion. Wo want more men and women to whom we can point and say, " There's what the religion of Christ can do for people." Then there is teacliing in tho kSabbath School, visiting the sick, and distributing tracts. What splendid ways of " labouring with God ! " — but f must not commence to speak on these points. However, I must mention two more ways, viz., first, (jivinij of our medns. How little many of us know about this. It's simply a disgrace how mean and niggardly we are in this respect. Why if the Devil did his work in the cent style which we do God's work he would have failed long ago. A friend of mine says that when ho was in tho mint at Philadelphia lately they were making cents. Great quantities were in sight, and he asked tho manager why they were making so many. He replied : " Oh, for church collections ! " We should be ashamed, for it's too true. Just look at the money spent in liqucr, tobacco, horse-racing, balls, rejjattas, celebrations, etc., and remember that nearly all the church funds are not only hard up but in debt. Sometime ago Mr. Gerrior and 1 wanted $!l,000 to tit out a tent in which to win souls ; many said, " it's too much." At the same time a friend of ours was otlered .^2,0U0 for a Jersey cow. I tell you we must waken up to this way of " labouring with God." 30 TALKS TO SAINTS AND 8INNEHS. I>^ r Tlio last way I shall mention is by prnyrrfnl fti/mpafhi/. If you can't on<;ago yourself in certain forms of work you can certainly pray for and sympathise with those wlio do. \Vhat a mighty power this is ! How I would love to show the excellency of this form of "labour with (Jod." I wlsh» however, before leaving the point, that we are labourers, to say that it is absolutely necessary if we are to have life, that ■wo should bo active workers — as well might a man expect to be healthful in body without doing some work or having some exercise, as to be spiritually healthful without engaging in some Christian eilort. Experience conllrms the word of God when it affirms that "the liberal soul shall be made fat," and " he that watereth shall be watered also himself." Tliere is a good illustration of this in the man, who, coming (h>\vn the Alps, saw a fellow man lying in the snow. He himself had felt the peculiar lethargy coming over him, which precedes being entirely overcome in a cold region. Instead of hurrying on as one did who passed a few moments before, he bent down and brushed the snow from the man and went to work rubbing with all his might to bring back life. After a while his efforts were rewarded, for the man arose, grasped him by the hand and thanked him — and there they stood two saved men. While working to resuscitate the lost man ho had sent the blood circulating through his own veins and saved himself. As they two descended the mountain here before them ; cold in death the one lies who had not time to help his fellow man. Now friends, let me show you a picture. The sea is lashed into foam — the lightnings flash — the thunders roll, a ship is tossing in raid-ocean ; she flounders, and now ail are strug- gling for life. Then I see a cross arise out of the dark rnnisTiANH cod's felkow-workers. 31 ■waters niul n form with nrnia entwined nlioiit it securely clink's to it and is safe. Hen; is another cross, and to this one also clin<,'s a human form, hut not witli arms entwined, but safely t;lin<;ing witli one liand, tlio other in fechng out in the dark waters if by any means others niay 1)C saved. "Wliich is the nobler jiicture 1 >«'eed I answer 1 Ho safely on the "Rock of Ages" ourselves, let us remember that wo are God's " fellow workers." In the third place our text demands vnanimitii amongst all workers. Instead of being " labourers toijrf/ifr with God," one would think to see the way many act that it was labourers apart for themselves or for their denomination. \Vhat an awful curse this denominationalism can be made, ^o man sees more of it's evil eflects than an Evangelist. One of the figures used in the context is that of a building. "Workers on a building are men of diflercnt "denominations," viz. ; architects, masons, bricklayers, joiners, painters, etc. Suppose that instead of "labouring together" for tho beauty, strength or advancement of tho structure they dis- agree, and do all they can to hinder its completion, what kind of success would they expect 1 Now here is the great temple which God is erecting, and upon it diilerent denomi- nations profess to be working, but what si)irit do they frequently manifest towards one another ? Possibly denomi- nations are a necessity, as in the above ease, or as regiments in an army. Certain it is that similarity in name, form of worship, polity, &c., would not be any bettt-r unless we had " the unity of the spirit," which it is possible to have, even as "denominations" exist. AVhen sailing across the ocean you do not know when you enter the Gulf stream, bo similar 32 TALKS TO SAINTS AND SINNERS. m in appearance is it to the ocean ; yet as a matter of fact they are not united, as salt water at dillerent temperatures does not readily unite. So we mi^dit have all the churehes alike and yet not have unity. ]>ut just as in the case of diamond, charcoal, and black-lead, we have great dili'erence in name, appearance, (fee, with tmUi/ of substance, they being only different forms of carbon, so surely we can have the existing dissimilarity in churches and yet tha most perfect unity. And it is not only bet'.veen different churches that want of unanimity exists, buc in the same church there is often a violation of the fact tl^at " we are labourers together with God." " Brethren, these things ought not so to be." In the fourth place we have here tJie source of our jjower , inasmuch as " we are labourers together with God." " Paul planted — Apollos watered — God gave the increase." *' Ex- cept the Lord build the house they labour in vain who build it." This does not mean that we unite our power with God's, but that He works in and through us. Weak then in ourselves we may be " strong in the Lord and in the power of his might." " For he hath chosen the weak things of this world to confound the things which are mighty." '• If God be for us who can be against us." Here, then, is the source of our power — and this above all things we want ir ^member, for looking at the church to-day we think if she lacks anything it is power. She has great machinery, not a few labourers, and much commendable zeal, but where are the results ? Why is this 1 Because we have lost sight of the great fact that it is " not by might nor by power, but by my spirit, saith the Lord.'* To illustrate the want of this power and its accompanj'- ing success let us go into one of our great factories. Here )f fact they itures (loos irches alike f (litimoiul, Q ill name, beini,' only lie existing feet unity, at want of B is often a jetlier with )e." 0?/?' powei\ I." " Paul e." " Ex- who build ower with '^eak then tnd in the eak things mighty." e, then, is we want think if achineryj jut where lost sight ower, but company- !s. Here CHRISTIANS GODS FELLOW-WORKERS. 33 are all the latest improvements and cquij)ments, and engaged at each machine is a skilled employee. J'.iit all is silent and no work is being done. Why ] Jiecause there is no connection between those machines and the motive power. Now a lever is moved, some i)ulleys are adjusted, and (juickly the scene is changeil. All is commotion and bustle, for the machines are in union with the main shaft, and each instrument is doing work and fulfilling the end and design of its originator and owner. So will it be when all the machinery wliich the church employs is truly united to (Jod as his instrumentality, and this will only be attained when all labourers in Clod's em- ployment realize not only that " union is strength," but that apart from union with God, the source of all power, tli(!y can accomplish nothing, and that it is only by being truly united to him that they can be his " fellow-workers." lu the lad place our text assures us of ultimate success — yes, ultimate success — f(jr we are not sent a warfare on our own charges — we are not asked to engage in a work whose success depends upon our own unaided endeavours, but " we are labourers together with God." Why then so easily discouraged 1 Why so often cast down 1 " How imich do yon count on inc.?" asked a renowned military leatler of his soldiers as they despondiiigly discussed their chances of victory in a forthcoming engagement. And so asks our leader and co-worker of us. Freijuently it appears to the true servant of God tiiat Satan has the advantage ; that his garner will be the largest and fullest ; his building the greatest and best. But this is only when for the moment he grows weary in the vineyard and forgets who is tlie chief 34 TALKS TO SAINTS AND SINNERS. It' i hnsbanflman, or whon toiling under difficulties on God'3 buildin<5 he loses sight of the great Master-builder. Soon, however, this parses away, for he knows well that even if the erection of God's building bo gradual its ultimate com- pletion is assured, and he also anticipates that just as the husbandman goes forth with his servants and labours together with them until the reaping over and the harvest secured, they rejoice together in the harvest home : so labouring together with God, although often weak and dis- couraged, he knows that " in due season he shall reap if ho faint not," and that after the planting and watering will come the reaping and then the harvest, when all the true servants of God, blest with ultimate success because they '* laboured together with Him," shall unite their voices in songs of praise and victory in the heavenly Paradise, and shall be forever with the Lord, amidst the glories of an eternal harvest-home. — Ambn. i^a Mm HOW TO GET PEOPLE SAVED, " He that winncth souls is wise."— Prov. xr • 30 fitarJ?'"'^ that turn many to righteousness shlu' shine as the stars forever and ever."— Dah. xri. : 3. "By all means save some."— I Cor ix • *>2 Bhall'Z! "''''■'; r""T"' "« ""■«"• f™™' «'"'= '""or of his ways, Shall save a soul f,Q,„ death.-'-jAjias v. : 20. TN these an.l similar passages, we have man's a-encv in i saving SMuls emplmsi.e.l. We can be the means of sav- ing sou s an,l about som, of the best ways of being thus usej "vve wish to speak. One of the first desires of a saved person is that otliers my be saved. As soon as the poor fellow who was found almost de,-,d on the , leek of the drifting ship was able to ^|.o.k, he gasped : "There is another man; there is anothor mnn 80 as .soon as Andrew found Christ, " he first find. A..tl amel. Thus ,t has always bee-i-and I ean't nnder- s ami how we who profess to be saved are not more anxious tliat others should enjoy the same blessing. Raul ^.ys ; " lirethren, my heart's de"sire and prayer to God for Israel IS that they might be saved." Saved him. self, he wanted others to be saved ; and although not in the same measure yet by the same spirit, I can say that I am 36 TALKS TO SAINTS AND SINNERS. 111! It anxious that others shoulJ be saved. You may ask : *' Why do you care?" I'll tell you, and also why I think all you who are saved should care too. Suppose a man travellin;,' in some out of the way place finds an immense amount of treasure ; he takes out of it a million dollars, which is as much as most could utilize. He then returns to the town where he lives, and sees his relatives and friends worrying and striving to make a livelihood, and in great financial trouble, lie has a million and knows where there are many more, but never mentions it. Suppose, again, that an awful epidemic breaks out in that town, and this man, taking the disease, goes to a neighbouring town and gets a nunlicine which cures him perfectly. He comes back to the town and sees his friends and acquaintances dying on the right and left, and knows the medicine that will cure them, but never says a word about it. Once more, let us imagine that this man is in a pit with many of his townspeople, and that it caves in. There they are in darkness and death. He goes away a little piece and sees a glimmer of light ; he follows it and finds a way out to liberty and home, leaving the others in the pit. What would you think of such a fellow ? Why, you say, " such a one does not live. A man having all this knowledge, who wouldn't tell his friends, must be ." Now, friends, be careful that you do not say too much and condemn some one here. A man stands before vou who says that some yoars ago he found the Lord Jesus Christ, the eternal riches — yea, he cured him of the awful disease sin, and also took him from a fearful pit. Do not a good many of you profess the same 'i Are there not many about 1^ HOW TO GET TEOPLE SAVED. 37 ask : " Why ink all you if the way ; he takes most could le lives, and ing to make lie has a !, but never lemic breaks Base, goes to L cures him ; his friends and knows says a word man is in a it caves in. oes away a lows it and e others in w ? Why, ing all this e ." much and vou who ksus Christ, Iful disease I not a good lany about us poor, and disoased, and in the pit 1 Are you telling them about the riches ? About the medicine 1 About the way of escape 1 About the Lord Jesus Christ ? I believe all are who are really saved. One of the best meatis, therefore, of saving others, is to be saved ourselves. But so many professing Christians do not know viietlier they are saved or not. Well, if siich are here, I tell you it's your privilege to know. John says : " Those things have I written unto you that })elieve on the name of the Son of God, t/iat ye may know that ye have eternal life." And I sincerely wish that all Christians knew. First, for their own sakes ; they would be better every way, but especially for the sake of others. What is the use of those who do not know they are saved speaking to others ? I lieard of three men near my home who went to speak to a man about religion. He was hard, but pretty sharp. After they had talked a while he said, pointing to one of the men : *' Are you a Christian yourself ? " lie said, " I hope so." "And arc you?" he continued, to the second, who answered : " I'm a deacon, and I hope a Christian." ** And are you ?" he asked of the third, who replied : "Like my brethern, I'm a professor, and I hope a Christian." " Well," said the fellow, " I hope so too." Now, these men should have given a brighter and more positive testimony, liut the fact is that such kind of Christians seldom attem{)t to help others, and it's little assistance they could give if they did. Major Whittle relates an incident of his early life which illustrates this. He says that a lot of the boys used to swim out to a rock opposite their town, and after resting a little swim buck. One day when they 38 Talks To saints and sinnbiis. I I got out they couldn't find tlie rock, ami tlu're tlioy wem, too tired to swim Ar.mk and f(!elin^' about for the rock. All at once his foot touched sonicthinif hard — ho ])Iaced it upon it — moved over until both feet were upon the rock, and reaching out his hands he said : " Come on hoys and I'll help you." ^^)W, supposing that he offered to assist them before he was on the rock himself. AVhy, friends, it's non- sense ! The first thing then, if we are to be the means of saving othe.'s, is to he saved ourselves and to know it. I t; i :L>" next best thing is to go about getting people saved, exoicisuig the same common sense that men generally do about jl'ior ma^icq. Good sanctified common sense then, in the fird pla^je, vould make us inore naliwal. There is a great deal '* put on " in religious speech and effort. As soon as people go to do anything religious they must get unnatural. Take for example, a great deal of the religious style of speak- ing. Spurgeon says that one night in a prayer meeting a brother rose to pray, and his voice was so low, solemn and shaky that ho could not help thitd\ing, "poor fellow; it's good you are a Christian, as your days are numbered ; you are evidently in the last stage of consumption," and lie thought he must visit him at once, lest he would be too late. Accordingly, the following morning he went into the store where he worked, and as he entered he heard a man shout from the other end of the store in a full clear voice, " John, bring me that weight ! " etc. Spurgeon looked in amaze- ment. Here was the poor fellow that he had come to visit. If merchants or others whined, gasped, screamed, or in any way acted as unnaturally as a great many do in religion, they would have very little success. B hi HOW TO GET PEOPLE SAVED. 39 wero, too V. All at it upon it rock, and s and I'll sist tliem , it's non- means of it. ng pooplo generally ense then, [here is a As soon '.nnatnrah of spoak- iieeting a enin and low ; it's |red ; you and ho too late. Ithe store m shout " John, amaze- to visit, in any 'eligion, In this, as ia all else, Christ is our example. I can't think of }[im heing affected in speech or manner; I believe with the little girl, that Ho would he natural under all cir- cumstances. Some one was telling her that while we are told twice that " Jesus wept," we are not told once that he smiled ; but she answered, " I think He did, for unless He smiled the little children would not have gone to Him." Let us friends be perfectly natural and unaffected in speech and manner. Let us be ourselves — and " by all means save eome." The second thing that Christian workers could learn from worldly men '\% earnest nfsii. Talk about earnestness and excitement, but I have seen more signs of insanity in the "Stock Exchanges" I have visited than inthe noisiest religious meeting I have ever attended. Now, I don't advocate excitement, for in any matter a person can accomplish more by being cool and well balanced, but I do urge earnestness. Yes, some of you people are very cool and collected j you say, " Meikle is a hot head, it's fanaticism, excitement." How I'd like to see some of you when your house takes fire. Such shouting, running, etc. I read a card of thanks in a paper recently : " To the friends who even at the risk of their lives saved my goods, etc." Yes, some shop goods are in danger ; run, break doors open, risk your life ; and yet you very men say about our meetings and work, " Oh, keep cool ; we don't believe in excitement." No you don't, you hypocrite ! A mother in one of our towns said to me : " Ah, yes; Mr. Meikle, if one of my children were drowning out there in the river, there would be quite an excitement and earnest endeavour to save them ; but now that they are int.'iAii,'^tij^i,S'li^i^ri:i,y,i^\^ '^■^ikh'S^Ji I 40 TALKS TO SAINTS AND SINNEUS. anxious aliout tlieir souls, and attending your moetings, those same i)eo|)lo oltjoct." I have not yet seen any one as eanipst about saving souls as I liave seen and heard of men saving bodies. A minister told nio that when the Atlantic went down on our coast, men worked pulling the people out of the water until unable to do any more with their hands ; they rushed into the water and pulled them out with their teeth. Here, again, our examj)le is Clirist. Was lie not in earnest ? It is said of Him, " He went about doing good," and acted in such a manner that His friends said : " He is beside himself." Hunger or weariness did not abate His earnestness. Then look at Him alone all night on the mountain, or " up a great while before day to pray." See Him in Gethsemene, " sweating, as it were, drops of ])lood." Think of Him scourged at the pillar, antl crucified on the cross, and tell me if you have ever yet seen any one in dead earnest. The third thing which common sense and observation will teach us is to be plain and simple. If people in ordinary life used the same vocabulary as is often used in religion, they would not be understood. If there is any- thing disgusting to me, it is to hear about the subjective and objective —the transcendental, the empirical, &c., in a sermon — to the masses. It's all very well in a college lecture, but so many people have the same idea as the old woman, that it is tolerated in so-called sermons. Walking home from church she said : " Was'nt that an able dis- course 1 " " And what was it about ? " asked a listener. " Oh my, do you think an ignorant woman like me would now TO OET rEOPLE SAVED. 41 moetings, iiy one as :1 of men 1 Atlantic e()pl(3 out ir hands ; liili their e not ill ig good," : " He is iljate His t on the ay." 8<'0 of l)l00(l." h1 on tho e in dead )servation )eople in used in he is any- Ictive and I a sermon tture, but Ithe old I Walking ible dis- listener. le would prnfiume to understand it ? " That's it — let a man use l)i<^ words and mystifying langmge, and " he is so deep," ** so profouml " — so liddlestieks ! ! J>ut h't a man use real good Anglo-Saxon words and homely illustrations, and he is *' i;oarse, uneducated." 8ujipose when you are on yotn* way home that you see your neighhour's house on fire, will you glide up to the front door and gently ringing the hell, say : *' Please, the combustible material of your domicile is slightly ignit .\1 " ? or will you shout, lire! tire! Friends, let us have more common sense. How did Jesus sj)eak 1 Take the Gospel of John for an answer — and what plain, simple illustrations he used ; tho patched clothes, the liroken bottles, the hen and her chickens, etc. Certainly those who speak plain and simple follow a good example. Tn the fourth place, we must study adaptation. If wg can't save the people one way, " by all means save some." Many people are so wedded to their methods, that they seem to be willing that people should perish, rather than that they should change. They hold the ordinary services, but as to aggressive, outside extraordinary eli'ort, they don't believe in it. They remind one of the Tuscan Coast guard oflicer who, after a wreck, reported to his government, that, notwithstanding all the efforts lie made through his speaking trumpet, most of the passengers and crew were lost. Why didn't he launch a life-boat or make use of the o*;her means at his disposal for saving life 1 kSo [ fear many will have to report tJiat, notwithstanding all their preaching and prayer meeting talks, many perished. But are these all the possible ways of arousing and sav- ing souls? Jesus said : ''Follow mo and 1 will make you ***— " ■'■'liMij, t*^' 42 TALKS TO SAINTS AND SINNKRS. fishers of men." In tliia fif,Mire we get a good idea of the necessity of adaptation. If tlie fishermen attempted to take all kinds of TlsIi at all times and in all ])laees in the same way, they would not have much success. This, then, should lead us to consider the difFcrent kind of people, with their peculiar temperaments, different circumstances, education, etc. The question of the riglit and best time has also to be looked into — then the fittest place and likeliest way to save most has to be studied. I read of a man who was out for leeches. After fishing and working for hours with little success he walked down the stream and met a boy with quite a lot. He said : " I wish my little fellow that you would show me what kind of gear you arc using, and how you catch so many 1" "I will, sir," he said, and rolling up his pants he waded into the water, and stood until the leeches caught on to him, when he came out and took them off. Adaptation had a good deal to do with success in this case, hadn't it 1 You have doubtless read of the tract distributor who gave one on " the sinfulness of dancing," to a man who had lost his legs. Now, many use just as little judgment, not only in the selection of the most suitable means, but also of the best time and place. A man with a wooden leg who undertook to distribute tracts showed much more power of adaptation than the above dis- tributor. At one house where he called and knocked, when the lady (?) saw who he was she attempted to slam the door. He, however, dexterously inserted his wooden leg and cooly looked over his tracts to select a suitable one, while she, in a passion, endeavoured to injure him by banging the door against his wooden limb. I I I now TO GET PEOFLR 8AVED. 43 idea of the itetl to take 1 the same ben, should with their education, 3 also to be i\ray to save fter fishing d down the : " I wish ind of gear I will, sir," the water, en he came deal to do doubtless sinfulness ow, many ion of the land place. Ibute tracts above dis- ked, when II the door, and cooly lilc she, in the door How Jesus attended to adaptation. Notice and study the difrerence in His teadiing to different teniperauients, classes, etc. ; also His selection of the best time, place and way. One who sai«l, " I will follow thee," Jesus told to count the cost. Another who olFered the same wu.-< urj^'cd to do so at once, while a third was warned against " looking back." Jesus knew that the first was too rash and incon- siderate ; the second was a procra.stinator, while tiie third was liable to temptation from melancholy and worldliness. He suited his teaching to their temperament. His disciples He taught one way — the multitudes another. The Pharisees he addressed one way — the Publicans and sinners another : for example, see his sermons to Nicodemus and to the woman of Samaria. He suited his teaching to their position and circumstances. In the fifth place, let us learn in our Christian work to have wore personal effort. If the doctors acted as we minis- ters and you Sabbath School teachers and parents too often do, how would they succeed ? If, instead of going around to each patient, diagnosing the case and prescribing for them, tlie.y gathered all together and gave them a lecture on dis- eases, medicines, etc., with occasional reference to specific cases, would they save many ? Of course they would do good, as the general princi[)les taught would apply to all. However, they don't «lo this. But don't we do something very much like it ? We preach to our people or talk to our scholars ew vta^sse, but how little personal dealing there is. Anselm, long years ago, said that general preaching was like throwing water from buckets at rows of narrow necked bottles. It is not a bad illustration — some water will go in. So no doubt preaching to crowds will do good, but what is ^^•^a^^iin -W-^ -' •- MU 44 TALKS TO HAINT3 AND SIXNKRS. wantcMl is not throwing,' wator ns refcrrnd to, but ;,'oiiif^ down wiili a funnel ami ]>»»>uiii',' it into each bottle. So we want more coining' direefly in eontai^t witli individnals. You reinoniber how Klisha sent Ills stall' to l)e laid upon Hhunainite's dead (diild, ])iit with no resnit until he hinistni. came pursruiaiiy in contaiit with the cliild. Thus, many times we Hud that what our sermons will not do, personal ett'ort will a(;com[)lish. And here let me say that I'm aston- ished how little parents do personally for their children. A few years a<,'o a lutly called on Mr. (lurrior and me where wo were stayinj^' ; when leaving' she .said : " Couldn't we have a word of jn-ayer toj,'ether ? " and kneciling down she prayed for us finely. AVe thought it so good, and couldn't helj) speaking about lier zeal and earnestness. A short time after 1 went to preach for her husband, a minister ir neighbouring town, and was a day in the Manse. This 1 spoke to me about her family. Some of tiieni were Chris- tians, but she said that her youngest daughter was very fond of dress and society, indeed was quite worldly, and she ■wishe7///, let us not only ho saved, natural, earnest, ]»lain and siniplo, with ad.iptation and personal ellort in Kavin;^' souls, hut let us al«o ho nt^'fi'l/asf. "The world, tlio tlesh and the evil will do all in his power to hinder us. I used to be greatly discouraged after a special determination and effort in this direction. It ^6 TALKS TO SAIN'TS AND SINNERS. seemed that immediately I had pecidiar temptations and discouragements. I mentioned this to a friend who asked me if I knew how the pirates used to do. Tliey would he outside of a harbour watching the craft as they came out. Here comes a ship in ballast— she is allowed to pass unmo- lested. A small craft also passes untouched. But here comes a well laden merchantman, and out the pirates sail to seize and plunder her. As long as a person is careless and indifferent about saving souls, and don't amount to anything in Christian work, Satan don't trouble them much ; but just let us arouse and be likely to bo worth something, and Satan will do his best to discourage and hinder. May we " by all means save some," and «' wise to win souls," and to " con- vert many from the error of their way," may we " shine as the stars, for ever and ever." — Amen. ptations and <1 who asked ey would be ey came out. > pass unmo- I. But here urates sail to careless and to anythin):^ ch ; but just g, and Satan we " by all iid to "con- s " shine as SOAIE CIIRISTIAX PMriLEGES. ^ " And Moses said unto Ilobah, the son of Racruel the Mi.lean^ I e, Moses' father-in-law, We are journeyin,,. unto the phvce of which the Lord said, I will give it you ; come thou with us and we will do thee good ; for the Lord hath spoken good conoernine to us instead of eyes. And it shall be if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same same will we do unto thee. — JS umbers X.: 29-,S2." T IX) not believe that Canaan typifies ITeaven only ; in J- fact it's dou])tful wlu'ther it does so at all. If it di.e.s, are we to make mistakes, H-ht and con,]u«,'r enemies, etc., in Heaven? Yet in Hebre\vs iv. there is evi.lentlv a double reference from the land of (.anaan, one of which is to Heaven. The other is the rest which Canaan best typifies, VIZ., the rest of faith— the being dead, risen and seated with Christ in the heavenlies. Canaan, then, represents the place in which it is our privilege to dwell even now, '• blest with all spiritual blessings in the heavenlies." Here, by faith, we can sing with the poet : — •• I've reached the lane! of corn and wine, And all its riches freely uiine. . Here shines undimmed one blissful day, For all my night has passed away." mxi mmm MMMi 48 TALKS 'TO SAINTS AND SINNERS. It was unbelief that kept the children of Israel in the •wilderness and out of Canaan. So unbelief gives God's people now a wilderness experience instead of the " fulhiess of the Vjlessing of the gospel of Christ." With this much explanation to prevent misunderstanding, I shall take this partially as an accommodation text, from which to say some things vjspecially to Christians, which we have not said in former talks. Often, after we have spoken as by God's grace we are now going to do, people say, " that's too much ; no one can live now like that." I always remind them of the time that the standard-bearer during the battle, rushed away ahead of the soldiers. They shouted, " Bring back the standard." He answered, " No, bring up the soldiers to the standard." Now, friends, am I to lower God's standard, or are you to come up to it 1 The Jirxf thing on the surface of this lesson is that all GofVs people {ih(>it/(l he inviters. Moses invited, yea, plead with his father-in-law to go along with him to the promised land. So all on the way to Heaven should be inviting and pleading with others to accompany them. But as we have sjioken about Christian work in former talks I leave this to remark : in the sccnuil place, that C/iriti should he free. These peojtle had been slaves, but were now a redeemed and free people on their way to Canaaii ; redeemed by blood and freed by the power of God. l^'gyptian bon«iage then we take to represent the bondage of sin, whether in the shape of " the word, the flesh or the Devil." From this bondage Christ died to deliver us. As I go from place to place and meet people of all churches, I'm more and more convinced that m HOME CimtSTIAX PRIVILEGES. 49 Israel in the gives God's he " fullness li this much all take this to say some not said in 3 we are now one can live inie that the diead of the idard." He 3 standard." ' are you to 1 is that all , yea, plead he promised inviting and as we have eave this to uihl he free. deemed aiul y blood and ti we take to pe of " the dage Christ e and meet winced that many professing Christians are Hemlnpiaids. Ilemiopia is an nffeetion of the eye, in whi,;h one sees only one-half of tlie object. There is an authentic case of a famous man who only saw one-half the person whom he met. Keadin- the sign Johnson he only saw -son. .Vow, many seem to see only one-half the Gospel, or one-half Gospel texts. IIow many read ii. Cou. v.-21.-Gal. i.-4.-i. Peter ir.-24. and all such passages, and see only one-half the truth tau-d't ' They read and see, "for he hath made him, who knew no sm to be sin for us ; " " who gave himself for our' sins • " •' who his own self bore our sins in his own body on the tree ; " and say, - isn't it grand ? Christ died for our sins • Ave have a substitute-and its so simple-all you have to e made the vi<,ht- eousncss of God in him ; " " who gave himself for our shis, that he might deliver us from th^ present evil world." And " he bore our sins in his own body on the tree, that we, heiwi dead to sin, should live unto r/;/hteoHsness:' This part many do not see, viz., that Christ died, not only to free us in our sins, but also /row our sins. And this freedom we should have. We read, " this is tlie victory that overcometh the world, evQU our faith." If eternal things by faith become more real to us than temporal things, we would be free from .the world's power. Again ^ye read, « walk by the spirit and ye shall not fulfil" the lusts of the flesh, for the flesh Uisteth against the spirit, and tiie spirit against the flesh ; but these are contrary, the one to the other, that ye may not do the things that ye would " 3 60 TALKS TO SAINTS AND SINNEHS. Here, then, is taught us the way to be free from the flesh. This does not mean, as some ignorantly teach, that the flesh is to be talien out of us, but rather that by tlie spirit, we are to conquer it. Theodore Monod says if a man is drowning that the law of gravitation is dragging him to the bottom ; but if you throw him a life preserver and he puts it on, a new law, the law of floating bodies, is introduced, which frees him from the law of gravity. It does not take away the law of gravity, but practically frees him from it. So the apostle Paul says : " The law of the spirit of life in Christ Jesus makes me free from the law of sin and death." God grant us so to walk by the spirit, that we shall be free. Once more we read James i v. -7 : "Resist the Devil and he will flee from you." — i. Peter v. : 8-9. " Resist the Devil in the faith."— Ephs. vi. : 16, (R. V.) " Wilhal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one." Here, there i» set before us the possibility of freedom from Satan. How many he has in bondage. Major "Whittle relates an inci- dent which came under his own observation, that illustrates what I mean. After the release of the slaves in the South- ern States by the Proclamation of President Lincoln, many of the slave owners in out of the way places still kept their slaves in bondage. A coloured woman was taken before the Provost General charged with having attempted to shoot her master. Her story, corrolwrated by witnesses, was some- thing like this : *' Word came to our plantation that we were free. Massa here s«id that we were not free, and made us go to work harder than ever. After a while my little girl, on a mighbouring plantation, got sick, and I asked 80MB CHRISTIAN rRIVILEGES. 51 11 the flesh. Iiat the flesh pirit, we are t a man is : him to the and he puts introduced, oes not take lim from it. rit of life in and death." hall be free. t the Devil " Resist the ) " Wilhal 11 be able to jre, there i» atan. How tes an inci- it illustrates I the South- [icoln, many 1 kept their n before the to shoot her was some- ion that we )t free, and a while my and I asked Massa to let mo visit her. He refused, but I made up my mind tliat I would go, and so started down the lane. If I did, Massa here ran to heail mo off, and pointing his revolver at me, said : ' Go home, or I will shoot you.' Now I bolieved that Massa Lincoln did set us free, and jumping at Massa hore I knock him down, and grasping hiwi by the throat I choked him, and taking the pistol from him I pointed it at him and said : ' Go home or I'll shoot you.' " Whittle says that the Union soldiers who were present clicered her heartily. Now, friends, could a poor negro woman, on the strength of a man's proclamation, assert her liljerty and resist her old master ; and can we not believe God, accept our freedom, ami "resist the Devil?" God tlien has made provision that His people should be free from " the world, the flesh and the Devil." In the third place. Christians should be separate. These people were not only free, but they had come out and were .separate — and God had received them as his own people. So wo are commanded to separate ourselves. " Come out and be ye separate, saith the Lord.' But how many of God's children are so mixed up with sin and the world, that you can scarcely tell them from unsaved sinners. I was once assisting a young man in some meetings in a place where he had been for some months. I asked him one day, who of th(jse attending the services were Christian. He said, " I don't know, I have not seen the church roll yet." Now is it not too true that often there is so little difference that you have to go to the lists to see who are Christians ? I urge you to be separate ; first, l)ecause you would do more good. In fact, unless you are separate you are doing harm. 52 TALKS TO SAINTS AND SINNERS. It's awful how our young men and women are stumbling over worldly professors. How often we hear, " Oh, if tliat's your religion I don't want it." I tell you professors, if you are not willing to " come out " from sin you should " go out " of the church. Then, as to doing good, this is the only way. I know many are sincere in thinking that its not best to bo too stiff and conscientious in many things, but to make concessions and be liberal 86 that you may win others. I'm sure this is a deception. If you go with the world to try and win them, the fact is that they think they are getting you, and you lose your influence with them, and really have nothing to which to win them. In the second place, separation is the happiest life. It is often said, and is true, that many people have only enough religion to make them miserable. They often come to me and ask, " Is it right to go here and go there ? Will a Chris- tian dance, read novels, go to the theatre, smoke, etc. T I always pity such professors. I never met a joyous Christian yet who was not a sepainte one from even doubtful things. But how many Christians who have had joy and peace, have lost it by mixing with the world. Harry Moorhouse used to tell of a canary he had. which was a beautiful singer. He thought it would be nice to hang it in a clump of trees near the house, cond doing so for some time, it got with the outside birds, lost its singing, and could only chirp. How many Christians who were once full of praise and song, have lost it by want of separation ! In the third place, separation is safest. So many people are trying just how near they can go to the edge of perdition SOME CHRISTIAN PRIVILEGES. 63 stumbling )h, if that's !ors, if yoa 1 " go out " I know bo too stiff concessions sure this is win them, Li, and you nothing to 'st life. It nly enough ome to me ill a Chris- , etc. r I s Christian ful things. )eace, have louse used ful singer, p of trees with the rp. How song, have iny people perdition without tumbling in. As Guy Pearse says, " Christ is a mere firo-esca[)e." " Lord save me at last," is their prayer. To say t\ie least, it is very dangerous ; indeed, many would say that it is doubtful if such will be saved at all. Jf they are, it will certainly be " saved aa by fire." One sees a splendid illustration of this kind of a Christian in a college. In order to pass, a student has to make a certain number of marks in each examination. The most that can be made is 100, but if one makes say 50, they will pass. Now, most of the students just want " to pass." I have seen them throw up their caps and shout when they saved themselves by two or three marks ; indeed, to merely pass is the height of their ambition. However, in each class are a number of students who say it is possible to make 100, and they burn the midnight oil and study their utmost, and frequently they accom[)li!sh it. Now, how many professing Christians seem to be satisfied if they simply " pass," and how few are doing their best to make perfect marks ! Certainly those so trying are safest. " Trying to make the best of both worlds," is a common but awfully dangerous experiment. A man says, " I want to go to Heaven," and he joins the church. Now he has two hands ; one religious and the other secular. The religious hand goes to church, says its prayers, etc , in fact, holds on to Christ. The secular hand is in the world, as busy as can be. From Monday to Saturday it is make, make — grab, grab — have a good lime, etc. But along comes death ; and all worldliness — indeed the secular hand lets go of everything, and grasping Christ now with both hands they soar to glory. Friends, it's a deception from Hell. 54 TALKS TO SAINTS AND SINNERS. " Ye aannot serve God and Mammon." " Come out and be Beparate, saith the Lord, and I will receive you" In the /o?«r//i place, Christians should he Uh'e travellers. These people were strangers and pilgrims, journeying through the wilderness to the promised land. Christians are strangers in this world, travelling on to the better land — their heavenly home. As such they should be cheerful^ for even amidst the trials and worries of life, the thought of a happy home in which part of "the family" is already gathered, should help to encourage and comfort. Then they should be contented, and not have their affec- tions set on things below. There would not be much use of the Israelites becoming very much attached to any particular spot, as the pillar might move at any time and call them to leave it. So Christians do not know the day nor the hour when their Lord shall come, to take them to be with himself. A Christian's treasure then should be in Heaven, and "where the treasure is there will the heart be also," and " from the abundance of the heart the mouth speaketh." Cliristians, therefore, as they journey on the way, will be found thinking and talldng about Heaven — its prospects, pleasures, employ- ments, and inhabitants. Are you so thinking and talking? I heard of a nobleman who had a fool ; the kind that it took a smart man to be one. The nobleman died, and at *' the wake " the friends gathered and sat in judgment on his character, and forgetting all the bad, and remembering only the good, they brought in a verdict that he had gone to Heaven. This is very common still. It is certainly kind of us after people are dead to speak so well of them, but it would be a good idea to have a little more over-looking of BOMB CHRISTIAN PRIVILEGES. 55 out and he ! travellers. journeying Christians better land be cheerful ^ bought of a is already their affec- iiuch use of y particular all them to or the hour ith himself. [\nd "where " from the Christian?, id thinking |es, employ- id talking 1 Ihat it took id at " the int on his )ering only id gone to |ainly kind jem, hut it llooking of faults and only seeing the virtues, while people live. Well, when this verdict was given, " the fool " spoke up and said, " I don't believe he has gone to Heaven." " Oh, my ! " they exclaimed, " why do you think that ?" He replied, " When my master was living he made a confidant of me, and used to talk to me about his affairs. Especially when going on a journey he would tell me, where he was going, what he was going for, how long he was likely to be away, etc. Now it's a strange thing to me if he went to Heaven, for / never heard him say a word ahoid it." How many people profesa to be going to Heaven, and yet from one end of the week to the other you never hear it mentioned. I tell you honestly, it's nonsense. Why, if .one of you are going to move " out West," there is quite a stir in your whole neighbourhood. Preparations are actively made, and it's the subject of much thought and conversation — and you are neither backward to advocate the claims of the new home, nor to ask others to accompany you. Here are scores professedly getting ready to move to the " far off home," and how little commotion or conversation it is causing. In the Ji/th place. Christians should remember that Heaven is a promised place. Jesus said, " I go to prepare a place for you ;" and we know where the place is, for He con- tinued, " If I go and prepare a place for you, I will come again, and receive you unto myself, that tvhei'e I am there ye may he also." Heaven, then, is where Jesus is ; and if you ask where He is, the answer is, " He is in Heaven." Some- one has said, " The light of Heaven, is the face of Jesus ; the joy of Heaven, is the p>resence of Jesus ; the melody of Heaven, is the name of Jesus; the harmony of Heaven, is the 56 TALKS TO SAINTS AND SINNERS. w praise of Jesus ; the theme of Heaven, is the warJc of Jesus ; the employment of Heaven, is the service of Jesus ; the fulhiess of Heaven, is Jesus Himself. Yes, Jesus makos Heaven. Again, we have God's promise of Heaven, and our assurance of it rests on His word. " The Lord hath said." And what a blessed thing it is simply to take God at Ilia word. So many seem to prefer some feeling, sign or experi- ence. Now, I may be one of the soft-headed ones, but I confess that I'm resting upon God's Word for eternity. The way I understand it is this : At the present time my father is in California. Suppose I get a letter from him something like this : " San Francisco, etc. — Dear Son, having obtained good employment, and liking the climate very much, I have decided to make my home here. I wish you to come out at once You will go to Boston, thence to New York, thence to Chicago, thence to Omaha, etc. Enclosed please find tickets, drafts, directions, etc. I will meet you at the depot. Your affectionate Father, tt I begin to get ready for this journey. You come into my house, and here is my trunk in the centre of the room, my books, etc., all lying about. You say " Halloo ! what's up — going away?" "Yes," I say, "I'm going to California." " California ! ! whore is that 1 I never heard about it. Were you ever there ? Did you ever see it ? Do you feel it 1 Now, look here, you are very foolish ; here you are comfortable and doing well, and you are rushing otf blindly to a place you know nothing about ; indeed, there may be no such place at all — in fact, I'm doubtful if there " *' Hold on," I say, " look here man," and I hold up my BOMB CHRIUTIAN PUIVILEOBS. 57 : of Jesus ; ^esus ; the 3U8 makos , and our hath said." 7od at Ilia i or experi- mes, but I nity. The I my father something ig obtained Lich, I have jome out at ork, thence ilease find the depot. It le into my room, my ghat's up — [Jalifornia." about it. [o you feel te you are )ff blindly Ire may be Ire • lid up ray father's letter. •' Why, man, I've got a letter from my father, he is there and writes for me to come." 1 would take that letter, use those tickets, follow those directions, and expect, just as surely as I'm talking to you now, to step off the train at San Francisco and feel the grasp of my father's hand, and hear him say, ** Welcome my son ; I'm glud you have come." Yes, I may be a soft-head, but I have looked carefully into this and am convinced that the Bible is a message from God, and I'm fool enough to be accepting the blessings here offered, and by God's grace to bo doing my best to follow its directions, and I expect that it will end in Heaven, where all thoae who thus live shall hear the words, " Well done, good and faithful servant, enter thou into the joy of thy Lord." God help you young men and women to be wise and to believe God ! Yes, friends, our hope is founded on the word of God. Heaven is a place^ a promised place, a place given. " The Lord hath said, I will (jive it you." Like the rest of salva- tion, it is " the gift of God." Do you want it 1 Will you take it ? You are welcome right now. Like Moses, I say, "Come with us." Perhaps you have a friend, a child, a parent there. Certainly you have a Saviour. Will you come ? Now it is free ; now you are invited ; now you are welcome. To-morrow — well, I don't know anything about it — but I do know, that there is such a thing as putting off attending to this, until it is too late. When Mrs. Meikle and I were going to Winnipeg last spring, we left Chicago in the evening. I think there were four sleeping cars on the train ; anyway they were all crowded. About nine or ten o'clock, the train stopped at a depot, and two gentlemen came 58 TALKS TO BAINTB AND SINNERS. on board of our car, and wo heard thorn ask tho conductor for a berth. Ho 8aiiend, you ir heart — 26 for nie." SOME CHRISTIAN PRIVILEGES. 59 thought Of Which pleases, if it does not convince. It is that Hobab changed his mind and said, " I will," for we read afterwards that the children of this man were in he land with ti»e people of God. Whether this is conclusiv or not. It IS certain that you may now repent Hitherto you have said to all invitations, 1 .ill not. By God's gr e change your mind right now and say, "/..y/, God helping me. 111 go with you to Heaven." The Lord grant thi. decision to many for Jesus' sake !-~Amen. ^^l^'C^fi^ answered : } decision 1 you never what have JSe ye: rs 1 . " I so I c on- with the ggest, the mmmmmm mmm IM MGHT USES OF GOD'S LAW. "The law is good if a man use it lawfully." — 1 TiM., i. : 8. ONE of the Jirst rightful uses of God's law is to teach ua his existence, personality and attributes. In the world about us we see manifestly, the presence of a cause outside itself, and from the design and adaptation shown, we know that it must be an intelligent cause. No one believes, that if you throw a handful of type at a piece of paper, that hy chance it will strike so as to form an intelligent and complete thought ; yet this is more likely, than that oil the order and design in nature, is the result of mere chance. We have then in nature, proof of the existence of at least an intelligent cause, which surely involves personality. However, it is when we come to the moral world, that we have this most clearly proven. Here we listen to, " thou shalt," and " thou shalt not." This is law. Law implies a Lawgiver and our consciousness tells us that this Law- giver is a person, as we feel that we are called upon by this law, to conform our characters to the will of a perfect being. As it is then a revelation of the will of God, the law also teaches us the character of God, in his attributes of holiness, justice, goodness and truth. In the second place, the law is rightly used, to impress us ■with the majesty^ glory and regal sovereignty of God. The RIGHT USES OP GODS LAW. CI law is not only binding on mankind, but being founded on the essential nature of God, must have reference also to all beings in the Universe. \7e know that God has myriads of beings, Angels, Cherubim, Sera})him, and lor aught we know, many of the other worlds are inhabited. Look at that little cluster of stars in the constellation of Hercules ; the telescope reveals that it is 30,000 worlds. Then look at the Milky Way with its 18,000,000 worlds. Remember also that many of the nebulae are being resolved under the telescope into other ^lilky Ways. Think of the glory and majesty of the One who says " thou shalt," and " thou shalt not," to all these worlds. We read a good deal of the glory of Queen Victoria, on whose dominions the sun is said never to set. I heard a Missionary from India, describe the scene when she 'was crowned Empress of that country. He said that great numbers of native Kings, Prince.'!, Kulers, etc. accompanied by their courts, with ail the pomp and glitter characteristic of an eastern land, were gathered together, and seated on raised seats under a great canopy, presented an imposing appearajice. At a given signal, the representative of the Queen, rode out in front of the assembled Potentates. They all arose, and taking their crowns from their heads, laid them along with their sceptres at the representative's feet, and amid the plaudits of the assembled multitude, " Victoria " was proclaimed, not only Queen of Great Britain and the dependencies, but also, Empress of India. As such she certainly has great majesty and glory ; but then she is only one of ecrth's monarchs, for we have the President of the United States, the Czar of Eussia, the Emperors of Germany 62 TALKS TO SAINTS AND 8INNEKS. and China, etc., and with these she has to divide the honot and glory. But the One of whom we speak, is the " King of kings," the " Lord of lords," aye 1 he is " the Lord God of Hosts." This has been explained as " God of battles ;" but most are now agreed that it moans, in the words of Dr J. A. Alexander, " Sovereign of the Stars, — material Hosts of Heaven, and of the angels their inhabitants." In view of this I feel it is only because as Paul says, we have to speak as men, that a comparison is allowable at all. Let us then join with Paul, when he says in this chapter : " now unto the King, eternal, immortal, invisible, the only wise God, be honor and glory, for ever and ever. — Amen." In the third place, the law is rightly used to restrain sinners. The world is bad enough, but what would it be if there were no such restraint upon wicked men % People often talk as if the churches were doing little good ; but burn them, and take away their exposition and enforcement of God's law and you will soon learn the benefit. Moody tells of a flippant young fellow who said to the Captain of a steamer that he was sorry he sailed with him, as there were so many Parsons on board. The Captain was not noted for his piety, and yet he answered : " Look hero, young fellow, if you will show me a town without a Bible or its teachings, 1 will show you a place nearer Hell than any you were ever in." Yes friends, God's law restrains even sinners. In the fourth place, it is the standard of action for the saints. They are not under the law as a covenant of works, but are under the covenant of grace, yet as Paul says, they are "under law to Christ." Christ " magnified the law, and RIGHT USES OF GODS LAW. 63 le honot B " King ord God battles j" Is of Dr al Hosts 1 view of to speak Let us r : " now nly wise r." restrain [ it be if People 3d; but )rcement Moody ptain of as there was not e, young le or its any you is even for the works, ys, they aw, and made it honourable." Grace does not " make void the law, it establishes it." Christ fulfilled the law for us as the condition of salvation, not in order to lower the standard, but " that the righteousness of the law might be fulfilled in us." • Now I come to the use of the law, for the brief exposition of which I chose this text. I believe we make a rightful use of the law to teach us God's existence, per- sonality and attributes, and to impress us with His sovereign majesty and glory : I believe it is good to restrain sinners, and as a rule of action for saints ; but in iha fifth place, it is rightly used to j)Voduce conviction of sin. In the words of Scripture itself, *' by the law is the knowledge of sin." This knowledge sinners must have if they are to be saved. God's people also need more of it. I'm sure that one great weakness of my early ministry was the want of laying what the old theologians called "a good law work." I ransacked my books and studied early and late, to get illustrations of the way of life. I flattered myself then, and yet believe that I often made it clear and simple. I see now however, that I was telling how to be saved to those who did not know they were lost. I was off'ering a cure to those who did not know they were sick ; riches to those who did not know they were poor; deliverance to those who did not know they were captives ; a Saviour to those who did not know they were sinners. I see more and more that the reason of much superficial religious experience and life in these times is owing to the want of " a good law work." Men have low ideas of some of the points already referred to, but above all they have low conceptions of " the sinfulness of sin." 64 TALKS TO SAINTS AND SINNERS. To produce this conviction is then a great use of God's law. In Romans iii. : 19, we read: "Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may he stopped" One of the first things therefore that the law has to do is to shut men's mouths. If I should go among you and ask " Are you a Christian? One would say "No, but I'm just as good as lots that are ! " Well friend your mouth is now cloied. Another would say "I'm not saved, but I'm doing the best I can ; I'm honest in business ; I never hurt or injure anyone ; and I believe I'll be all right." Your mouth is not stopped either, is it 1 The fact is that you unsaved sinners have far too much to say. The law has not done its first work in your case, viz : to shut your mouths. And not only so, but the above verse continues : " and that all the world may become guilty before God." Perhaps you have seen what this means at a law court. A criminal is brought before the judge, and as soon as he stands up he commences to talk. He says, " If the right man had been caught I'd not have been here. I'm an innocent man. I never did anything wrong iu my life, but the»e policemen are such bad men," etc., etc. His mouth is not stopped, nor is he guilty before the judge. But here comes a poor fellow, and as he stands at the bar and hears the judge ask " guilty or not guilty 1 " his head falls upon his breast ; he utters not a word ; " his mouth is stopped, and he is guilty" This is the position which God's laws must make sinners take. If there is one here who h?.s never sinned in " thought, word, or deed, " I wish you would stand up. No one rises. RIGHT VfiEa OF OOD's LAW. 65 ' God's >w that ho are One of to shut Lre you ust as is now ut I'm er hurt Your lat you has not nouths. nd that ips you linal is up he been nan. I icemen ed, nor poor ge ask ist ; he uiltt/." inuers ought, rises. All feel that God's word is true when it says, " all have sinned." Yes, all have broken God's laws. T)o you fe<^' badly ; guilty about it 1 If not, you should be ashamed of yourself. Suppose you have in your house a good intelli- gent dog'.' Some day you catch him stealing a chunk of beef and running away with it, and as soon as he sees you he drops it and sneaks off. You call " Come here ! come here quick, and look at the guilty brute." Yes, the guilty brute. That dog knows he has broken a law of your household, and he feels that he deserves to be punished. But how many of you have broken the laws of God for years, and yet you look, talk and act as if all were well. May God show you your- selves, and shut your mouths as guilty sinners in his siight I Again Paiil says in Romans vii. : 7-13, " What shall we say then ? Is the law sin 1 God forbid ! Nay I had not Tcnown sin but by the law, for without the law sin was dead, and the commandment which was to life I found to be unto death. Was then that which is good made death unto me ^ God forbid ! But sin that it might appear sin, working death in me by that which is good, that sin by the commandment might become exceedingly sinful." As I understand this, it is, as if a person had a disease but was ignorant of it, indeed, thought they were all right, until the doctor came and gave medicine, and showed them their true condition. Now would this prove the doctor bad, although he brought the knowledge of disease and even gave medicine to develop it ? So the lew comes and finds us thinking we are all right, but it soon shows us we are wrong, and the more we attempt to follow its directions the worse we get ; •* Sin becomes exceedinly sinful." 66 TALKS TO SAINTS AND SINNERS. If this be the teaching of Romans and other parts of God's word as to one important use of the law, how is it that there is so little knowledge or conviction of sin t First^ because men do not come to " the law " to study its require- ments, and to conform themselves to its standard. Instead of this they " measure themselves by themselves, and com- pare themselves among themselves." When the question is asked "are you saved? "the hearer, instead of looking to God's law, the standard, looks to others and says, " I'm not as bad as some and I'm better than others." How foolish this is ! You know that we have a law of weights and measures. The standard of each is kept at Ottawa, and an inspector is appointed for certain sections to examine and certify all such. Suppose he is coming around, and a certain merchant wonders if his weights and measures, will stand the test. To satisfy himself he visits two or three neighbouring stores, and compares his with theirs. The inspector comes and asks to see and examine them. The merchant says, " They are all right, I've compared and measured with quite a number of others." Would this satisfy the inspector? or has he to try them by the standard 1 j^ovf how many, when the question arises as to whether they are right, or will stand the test when Christ comes, at once commence to compare and measure themselves with others, instead of comparing and measuring themselves by God's standard — His holy law. Even when they do come to the law, they lower its requirements or so overlook iL spirit that they are not dee[)ly convinced of sin. The;) say, "I do not commit any of the wicked deeds here condemned. I am not a murderer # RIGHT USES OF GOD's LAW. 67 arts of or an adulterer." Such forget that God sees and takes N is it knowledge not only of acta, but also of thought sand states ^er its re not lit any Irderer of mind. Jesus in the Sermon on the Mount, distinctly taught, that a man does not require to connnit the act to be guilty of violating the law, but that if he has the thought in his heart he is a^ready guilty. A man does not need to kill his neighbour to be a murderer, " but whosoever is angry with his brother without a cause is in danger of the judgment," " and whosoever hateth his brother is a murderer." Others come to God's law and say, "T know I'm guilty of breaking some of these commandments, but T keep most of them," and thus they are little convinced of sin. Such forget the Scripture that says, *' Cursed is every one that continueth not in all things which are written in the book of the law to do them," (Gal. iii. : 10,) or "Whosoever shall keep the whole law, and yet offend in one point, he is gnilty of all." (James ii. : 10.) These passages teach that if any one is to be saved by the law, it must be by keeping it perfectly. One violation is as bad as a thousand. This statement meets with as ready and universal denial as any I know. Over and over I hear people say, " I don't believe a ^^ord of it ; I'm not as bad as so and so." No one said you were. "What we say is that so far as salvation is concerned, the man who breaks the law once will perish the same as the man who breaks it a million times. If one wheel of my watch is broken it gets out of harmony with the standard time as if all were broken. So the man who violates one of God's commandments gets out of harmony with God's jiiind and will, as if he had violated all. " Love is the fultilment of 68 TALKS. TO SAINTS AND SINNERS. the law." If a man. therefore "love God with all his heart and soul, and strength, and mind, and his neighbour as himself," he is in harmony with God's law, and will bo saved. Otherwise, he is short of the standard and mus^ be lost. To illustrate further let me remind you that the word used oftenest for sin in the Old Testament and the word translated sin in the New Testament means "to miss the mark." "We read in Judges of " 700 men who could sling stones at an hair breadth and not miss." Suppose all of us are drawn up in a line to sling stones at a mark. To strike this mark is perfection. We all try. A few come very near it, say within fractions of an inch; some miss it fractions of a foot ; while others do not strike near it at all. So far as perfection is concerned " there is no difference." All have " missed the mark." Now is not this just what God's word says 1 " There is no difference^ for all have sinned and come short of the glory of God." This does not mean that so-called moral people do not make better members of society than reprobates, but it does mean that 80 far as being saved or lost is concerned, " there is no diflference." As already remarked, many object to this doctrine so clearly taught in God's word, and in true christian experience. They show plainly that they have a wrong idea of the nature of sin. They say " it is only one sin," forgetting that this is enough to shut the soul from Heaven. I heard th« late Dr. A. A. Hodge illustrate it thus : A man comes to you and poking a stick in your eye blinds you. You exclaim, " Oh my, you have put out my eye ! " He answers, RIOHT UaES OP G0D8 LAW. 69 J> [ne so lieiice. If the that thv. ^es to You jwers, I " What's the difference, it was only one poke ! '' Bat woukhi't one put out the eye the same as a thousand 1 Now some of you say " only one sin," but remember that will put out your moral eye tlie same as a thousand. God has many commandments, but only one law ; the law of love. To violate this law is to sin, and God hates sin. How many times did the angels ein who were put out of Heaven? Just once! How many times did our first parents sin, who were driven out of Paradise ? Just once ! Friends, sin must be an awful thing in God's sight, whether wo see it or not. Yes, people do not know the true nature of sin, nor do they think of the perfection of God's law. H you go into the Mint at Philadelphia, you will be shown through by paid officials, who will explain the different processes, from smelting to packing for shipment. One of the first things likely to impress you is the amount of silver, and perbaps gold, which is in sight Here it is in piles like pig iron. Another thing likely to attract your special attention, is the floor in one of the departments. It is full of small holes, so that all the metal that sticks to the men's shoes is shaken off and goes through the floor, and once a year they gather it up, and get thousands of dollars. As you are about to pass out a thought which may arise is, how do they know whether any money is stolen here or not. If you ask the guide he will lead you to a window and show you a pair of scales, and will tell jou that those scales weigh five tons, and they are so nicely adjusted that a piece of paper an inch square will tip them. When the material is taken in it is all weighed, and again when it is sent out, so that they 70 TALKS TO SAINTS AND SINNBRS. know if the loast ^'raiii ia inissinp;. Just tliink what porfoct scales man can make and adjust. Indeed, they have them so sensitive that if you balance thcnn with two pieces of jxiper, and then write your name on one piece, it is sufficient to tip them. r»ut think of God's l)alance, and the time when you will be wei^died in it, and it one particle of conformity to God's law is missinjjf. He will say, " Weij^du'd in th'3 balance and found wanting'." How I pray that God's law may even now lead to " the knowledge of sin," and so convict that " sin may become exceedingly sinful." Certainly this is required, not only for sinners 'nut for God's people. Its simply awful the way many talk and act about sin and the law. If men are caught in this place openly breaking the laws, how many of you laugh about it ? How many say when they are brought before the magistrate, " Let them off, there is no use being too strict, besides we are kind-hearted people and do not wish to see anyone sulfer?" Such talk would horrify any well balanced mind that wishes the public good. Yet when it comes to the violation of * God's laws how plausible such talk seems. Some of you belong to a Society. You have certain laws and penalties. Someone breaks one of these laws, but instead of enforcing the penalty you say, " Well, we better overlook it ; he didn't break all the laws, and what is the difference anyway ! " " Oh," you say, " stop — indeed we don't do that, the laws must be kept, and the penalties enforced, or our Society would be in disorder and go down." Yes, you can see the necessity of having laws and enforcing them in the country or in your Society, but you have been breaking the laws of God all your life, and you think there RIGHT USES OF GODS LAW. 71 plimilfl not bo a word said about it. I rcpoat, it's simply awful tbe way peoj)lo talk and act about God's law and sin. 8in is now by many called "weakness," "can't hei»» it," •' unfortunate intirmity," etc. God says " sin is lawlessness." The law is based on God's nature ; to make light of sin then is surely to make light of God Himself. Who is prepared to do this ? Those who are ready to continue in sin. Here is God — His law, its penalty. Either the violation of this law is an awful thing, or God is unrighteous. I read in a paper the report of a police court, in which a man was fined 2r)cts. Now, if I read in the same paper that a man was hanged on the gallows, I would argue that the man who •was fined 25cts. didn't do much, while the man who was hanged committed a great crime, or the judges were unright- eous. We reason the badness of the deed from the penalty. " The wages of sin is death " — death temporal, death eternal. Tlierefore, eitlier sin is worse than most think or acknowledge, or God is not righteous. Which conclusion would you sooner accept 1 You do not believe that God is unrighteous ; then believe and know that sin is awful. By the penalty ol the law is the knowledge of sin. I know that many, as they hear of the law and its pen- alty, have hard feelings toward God. I heard an illustration years ago which greatly helped me in this matter. It was a story told by Bro. John Grierson at a street meeting, of two boys who went to school and played together in their early years. As they grew up their ways parted. One became good, the other bad ; one went from one position to another till he became a judge, the other went on in wickedness till he became a criminal. In process of time they met as judge 72 TALKS TO 8A1NTH AND SINN'KnS. niul criminal. Tlio jM'oplo of tlm town wlicro tlio Court was held, know the circumst!iiic<^s, and tlio place was crowded to see what the jud^o would do with his old playmate and friend. The witnesses were heard, the lawytn's ar^'ued, ami now the jud^'H is to pronounce sentence. The case is very plain against the [)risoner, and the jud<,'e condems him to pay a heavy tine. As he does so the ju'ople hissed : " Shame ! to condemn his old chum." But they were too fast, for no sooner does he pass the sentence than he throws olF all the insignia of office, and rushing down to the prisoner, he throws his arms about him and says, " My dear old friend, you were guilty, and as a righteous judge dispensing the law of the land, I had to condemn you ; but now as a private citizen I can pay the fine, which I gladly do." Isn't that it? Man sinnetl — God, as the righteous judge of the Uni erse, had to say, " The soul that sinneth it shall die." 8onie people talk as if God had only this sjjoc of a worKl. As referred to at the beginning, God is the moral Governor of the Universe, and as such had to condemn sin. IJut, friends, don't hiss — don't go away with hard feelings. Look a moment — the sentence has gone forth — but who is that lying asiile his regal and judicial glory 1 Who is it than in the manger at Ijethlchem ? in Galillee without a place to lay His head ? in Gethsemenc sweating, as it were, drops of blood 1 in the judgment hall insulted, bruised, bleeding, scourged 1 on Calvary with nails in His hands and in His feet ? Who is it ! You know who it is. It is *' God mani- fest in the flesh, it is God in Christ, reconciling the world unto Himself " — paying by His own life and death the penalty due our sins. ■ -^fpfn^mM wiiHi«-s?»*rt ■'fjmwwd'! RIGHT USES OP OOD S LAW. 73 otlier says, " Your lifo is throaU'tu'd-^iir'^'cnt and ini- iate moans must he used. I must lanTn and blister to TliiH leads mo in tlio f'lsf iilaco to say that the law is rightly used fo Imd to Clirii*t. hi (lalatians ni., 24 and 25, wo read, "The law is our schoolmaster, to load to Christ." I know that this may refer primarily to the ceremonial law, the symbols and types of which pointed and led to Christ. However, the law of whi-h wc have been speaking also leads to Christ. T(» .epoat a figtMe already used, tho good physi- cian comes, not oidy to discover and devehtp the disease, but also to apply a remedy. Two doctors visit you while you have an acute disease. One says pleasantly, "There is not much the matter with you — take a little medicine, and especially take care of yourself, and ygn will be all right." The niedii save your life." Which of these would you call your friend 1 Now I pray that the Holy Ohost, whose oilice it is to con- vince of sin, and whose instrument is (Jod's holy law, may take his sword and here and now pfttrce many Ikearts ! You will praise Him for it. You may think it t«overo treatment, but when you come to see that He shows you that you are lost, that you may be found ; that you a»e a s.inner, that you may have a Saviour ; that you have broken God's law and deserve its penalty, to lead you to one who never broke it, and paid the penalty for you ; when I say you see all this, you will worship and adore. A story is told of a poor slave, who, when dying, sent for his master. This man had been very bad to him, but as soon as he entered the room, the dying slave reached out his hands and grasping the master's right hand, lavished kisses upon it. The man was confounded. What could this wLer of pictures. I J wisli J wcK; u wonl^paintfM- .so that I could sliow you them as I .see theiu. However, many of you liave good imaginative and descriptive jtowers which I vvi.sli you to use, and if you see a picture anything like yourself I want you to take it home and frame it for future reference. ]>ut 1 fear many of you will act like a fs-liow in Germany. IIg was arrested for a crime and would n(jt t(dl his name. The authoritie.«, therefore, took hiui to a photographer to have hi.s picture taken that they nn"ght sejid it over tlie. country and have him idcntiiied. llowever, the Hcheme failed, fur as soon as they woukl go to take him he wonld .screw up his face and squirm in .such a way that they coiddn't get any- tiiing like him. Now, how ninny of you will allow God's word to take your jiicture that you may see yourself as God .see.t? you ? The first [)erson liece mer iioned gives us tliree picture?, viz,, Naaman — a ])icture of tie- .utrn'r, of the H''A-c.t\ and of the savp/L Aa a )»icture of the .sin/irr, look at his name, * Head these vcraes. 76 TALKS TO SAINTS AND SINNERS. <^racter, position and condition. His name means pleas^ antness frcjm a root meaning sweet, pleasant, lovely, siigj^'et^t- ing something beautiful about bis early life or appearance. In character he was patriotic and brave — " a mighty man in valour." I think he was also kind, and generous and consid- erate;, from the high esteem in which he was held by his servants. And although he was proud and passionate, yet he was a man of good judgment, who could be approached and reasoned with. As to his position it was an enviable one. He was General of the Syrian army — a favourite with the king and popular with the people, **for by him the Lord had given deliverance unto Syria ;" indeed he seems to have been Prime Minister of the Realm. Look at this picture : riches, honour, prosperity, position, power — with many good personal qualities ; hut — and now comes his true condition — " hut he was a leper." How the picture is changed ! As we first looked upon it many envied. Now, as Bishop Hall says, " The meanest slave would not change skins with him," — a man sulFering with one of the most loathsome and dreadful diseases. Now, friends, look at some of yourselves — amiable, educated, moving in good society, respected and admired, hit — an unsaved sinner. Others holding good positions, influential and rich, enjoying popularity and comforts, hut — • uncleansed sinners. Here then, we have the analogy between a pert^on with leprosy and a person in sin. A leper may be a very nice, clean-skinned, beautiful child, at least 80 I have been told by those who have seen the children of lepers in the East. Soon, however, spots appear ; the disease developes ; the child is a loathsome leper. Do we SOME PHOTOGRAPHS. 77 i^ not often see this about us ? Look at that pretty, pure babe 1 An artist paints it to represent " innocence " — years roll on and lie copips that same face to picture " the prodigal !^ But if I am to take other pictures, I must not continue the analogy. The loathsome, incurable disease of leprosy, with its burdensome and trying results and regulations symbolizes sin. It is, as Trench says, "The sickness of sicknesses taken to represent sin." In the talk on the Law we had the guilt, or liability to punishment, element of sin, "•'♦'1 its condemning power Ix^cause of the Justice of God. Heie we have brought out the nature of sin as against the Holiness of Goiece of ])aper to all in this meeting and ask you to write a list of sins, commencing with the greatest, I'm sure that most would begin with M-U-R-D-K-K — yes, this is thought an awful crime. If a man hai)}H'ns to kill another his winkle fiimily are disgraced. You do not wish to see your children Avith the family of a murderer. AVe not only hang the man but we virtually separate his fmnily from society. 3 -'i the 12th the man i(\ M'liite lan who case the /e 80111 e- le latter itever is it winner so-called harlots id when ption of into the bruises ng; for *' doing moral las to (Hffer- (Jod's all in eiu'ing witJi If a r;u'ed. V of a tually SOME PHOTOORAPHS. '9 I Now turn to Prov. vi. : 16, whore one of Clod's lists of sin occurs. It reads, " These six things doth the Lord hate, yea, seven are an abomination unto Ilim, — A PIlOUJ) LOOK !" What a change ! Some of you people strut about all Hxed up, with your heads in the air as if you were made of different clay from other people. And how these ]>roud people are courted and flattered. "I'd like to be introduced to Mrs. so-and-so," " to get them in our set." I tell you, friends, there will be a great change at the judgment. " God's thoughts are not our thoughts." Then look at the next thing — " a hjing iomjue" " Oh it was only a little white lie !" We get a new name for some sins, but God says, "All liars shall have their portion in the lake that burneth." Then comes " hands that shed innocent hlood." God hates murder, but He classes it with sins which are lightly spoken about and little thought of among men. " Wicked imaijhudions " — not deeds at all but the thought of evil — "feet that be iwift in running to mis- chief." " A false witness that speaketh lies." He that soweth discord amoruj Jii's neigJibours.'^ How do you busy- bodies, tattlers, and gossipers like to be classed with liars and murderers ? Yes, there will be a big change at the judgment. One leprous spot shows the nature of all — one sin shows the nature of all — one person shows the character of all. 1 wish you people who pride yourselves on your family, society, church connection and attendance, would study Cain. He was certaiidy of tiip iirst family, moved in the best society and was wonderfully careful of church .j^>^ m-. 80 TALKS TO SAINTS AND SINNERS. ordinances. Bnt look what kind of a heart he had with it all, viz., a murderer's heart. And that's the kind of a heart you have unsaved sinner. The question is not as to the kind, number, and extent, of your sin aa compared with others, it is, have you sinned *? Have you one leprous spot 1 This shows the presence of the disease, and all it requires to fully develop is time and opportunity. The question of sin is not one of quantify hut of quality — not one of degree or size but of nature. Suppose you Btaud by a river to toss stones into it. First you pick up one you can scarcely lift, and throwing it upon the water down to the bottom it goea. Then you pick up another "which you can hold between your thumb and finger, and snapping it out upon the water, down to the bottom it goes. So far as sinking is concerned, " there is no difference." They are both stone — have the same nature — although one is larger than the other. Now one person may be a great deal bigger sinner than another, but they have the same sinful nature, and so far as sinking into Hell is concerned, " there is no difference " if both stand on their own merit. This so-termed morality, or as it should be called, self- righteousness, is a wretched thing and very, very common. Most here who are not Christians, and some who profess to be Christians, are full of it. I do pray that you may see a picture of yourself. H a person goes this evening to some of the gutters, and picking up a lot of old clouts and wiapping them about his body, walks down the aisle of the church here, all covered in this fashion, and turns about to the congregation and says, " Look at me ; ain t I nice ?" " Oh, you wretched, filthy creature I ! Come quickly, some- 80MK rilOTOGRAPHS. 81 :s and of the >iit to nice r some- body, and put him out." But he says, " I've "been all eveninj; fixing myself up, and liave done my best to be fit to apj)ear liefore you." What would you think of such a scene as this? 1 know some of you think it a little coarse. Well, I can't help it, and ifsomeof you would see yourselves as (jiod sees you, you would say that after all it is but a faint representation. Desides I have scripture for it. In Isaiah Ixiv. : 6, we read, " We are all as an unclean thing and all our rigliteonsness (notice it is not our bad deeds but our prayers, alms, etc., apart from Jesus Christ) are asjilthy rur/s" Unsaved and self-righteous sinners, take this picture and look at it, till you see yourself as God sees you. Lord convince of sin ! The aecond picture is that of the little girl ; a lesson of usefulness, earnestness and forgiveness under trying circum- stances. Here was a poor little girl in a strange land, a slave and a waiting maid, yet she emljraces the opportunity ol using h'^r knowledge for the cleansing ol her master. I'm afraid most of us would find in such a position a good excuse for doing nothing, especially as her act involved so much forgiveness. A band of Syrian soldiers had gone out on a pillaging expedition. They came to this little girl's home — perhaps burned the property and killed iier parents. Any- way they carried her off as a captive, and as we have seen, made her a servant-maid in Naaman's house. She might have argued, "I know who could cure this man, but he is general of the soldiers who have uned me so badly, and here 1 am a slave m his hou^', I'll let hint die in his leprosy." However, she had the spirit >-f Christ, the coming Messiah, and forgave and hel}>ed her enemy. How many of us have this s|*a-;;-'.4-i-a^i*c^*a^ES^ SOME riin'nKjiiAPiis. 85 In'.s ('f)iiiitiy, ar;n//if — lie will surely come out to )iiH and stand and call on the name of the I.ord liis (Jod and strike his hand over the place antl recover the lejicr," You see, as they say, ho had it "down line " as to how it was to he, and when ho heard, and that from a servant, •• (Jo and wash in Jordan seven times," not only was his personal pride wounded and his pre-conccived j)lan frus- trated, but his patriotism was aroused for he exclaimed, *' Are not Ahana and Pharper, rivers of Damascus, hetter than all the waters of Israel ? May 1 not wash in them and he clean '?" Now the key to all this is--" / f/itmr/hf.'* Ifow many say this same thin^' — " well / t/ioai/ht if 1 would ever be ix christian that I'd have to feel something'." " / tlioinilit Rome mysterious change would come over me." ^^ I t/ioin/ht it a peisoT\ does their hest and tries to be good that they will he all right." Ihit look frientls it's not what you t/tink nor what I think, it's what God sat/ft, and lie says, " hdieue on the Lord Jesus Christ and thou shalt be saved." Indeed more and niore I see that true religion is coming to the l>il)le, giving up all our own thoughts and taking (lod's thoughts. He says " My thoughts are not your thoughts for as the heavens are higher than the earth so are my thoughts than your thoughts." A man in our town professed to be converted and it was reported that he was " out of his mind," — he heard this and the next time he testified he said : " They say I've gone out of my mind. I hope I have and that I have gone into God's ^, IMAGE EVALUATION TEST TARGET {MT-3) // 1.0 I.I 1.25 ilM ilM m im 12.0 U IIIIII.6 I V] <^ /}. "m e. e/A ^, ^ /A ^$ o 7 Photographic Sciences Corporation 4. ^^ iV \\ ^9) V 6^ 23 WEST MAIN STREET WEBSTER, NY. 14S80 (716) 873-4503 C/j m 86 TALKS TO SAINTS AND SIKNEKS. mind." FrieiKls tlial's it ! Ciod's tliou^'hts arc not our tluHights about Himself, ourselves, our sins, or the way of Bulvation. That which jM'ihaps troubled Xannian more than any- thing else was the simplidtij of the remedy. Anyway his servants in remonstrating with him said, "If he had bid go to .lonUin or die in his leprosy. Now when people are told to triid Christ they sug^'est repontaiioe, prayer, good works, «»r some other sul)>»titiite. Friemls if you want Siilvation you must do what (lotl's Word commands ; helieve in Christ — trust Christ — simply this — nothing else — nothing less. A lady went to her minister and said : " I'm anxious about my soul, what shall I do?" " Whv," he answered, "you don't understand it, you have nothing to do— it's all done — Christ tlid it for you — almost his last words were * It is Hnished.' You have simply to trust or rest upon the finished work of Christ. To those who asked, 'What must we do to work the works of God ?' Jesus answered, ' This is the work of (iod that ye belicre." IJut she thofttjhf t^/te must he earnest ind pray, &c. He urged her to give up all her own ideas and efforts and obey (lod by accepting and trusting His Son. However, she went home determined to pray and seek (lod. Accordingly, she went to her room and going on her knees, resolved not to leave till she was saved. The story goes that she fell asleej) an«l dreamed. She thought she fell over a precipice, and as she went down she grasped and Indd on to a protruding twig thus hanging between life and death. While thus situated, she tluMi'dit she heard a voice away down beneath saying tenderly and earnestly, * Let go the twi.; and I'll catch you," " let go the twig and I'll catch you." It seemed ti bo the voice of Jesus, an«l then awakening, she saw what she was doing. She was holding on to the twig of her own ideas and efforts, instead of letting go all and trusting Christ. And 88 TALKS TO SAINTS AND 8TNNERS. this is faith : letting go all and trusting Christ. It's so simple, I'm afraid many are stumbling over it. Mr. Gerrior relates an incident to illustrate faith, which is both amusing and instructive. He was staying in a house where there was a little boy called Philo with whom he became great frien«ls. One day he took Philo on his knee, facing him and putting his arms aVjout him said, " fail back and I'll catch you." The little fellow pushed himself back till he felt he was over balancing, and then suddenly grasped Mr. Gerrior, who said, " Try it again," which ho did with the same result. Then Mr. Gerrior said, " Don't be afraid ; shut your eyes this time and I'll certainly catch you." Once more the little fellow tried it, this time with closed eyes ; but as soon as he found himself going over, he caught a hold of Mr. Gerrior. Then he jumped off his knee and bringing a chair put it before him, and going to a lounge he got a pillow, which he placed upon the chair, and when he had it all fixed he said, *' Now, Mr. Gerrior, me'll do it." How much this is like sinners ! God says, trust me — let go and I'M catch you, — " underneath and about you, will be the everlasting arms." And you answer, " Lord, give more feeling and I'll do it." " Show me a sign or something else than your Word to fall upon and I'll do it." May the Lord forgive you I Why can't you trust Him 1 He means what He says. Faith, as the poet says, " places it's foot upon the naked void and finds the solid rock beneath," Sinner let go. Throw yourself upon God's promises, and just as sure as perfect obedience brought cleansing to Naaman, so will it bring forgiveness and cleansing to you. 1 80MB PIIOTOQRAPHS. 89 The last picture is that of " Naaman, the Saved." What a change has come over him ! Instead of the proud, haughty General who drove up in style to Elisha's door, " he returned to the man of God and came and stood before him," like a humble man as he now was. Instead, too, of the self- opinionated and solf-contented seeker saying "/ thonght he would come to me," he now testihes of his assurance in God by saying, " Now I know that there is no God in all the earth but in Israel." Again, look at the change in his conscience. Formerly he bowed in the temple of Kimmon without compunction ; now his conscience is purged, and he wishes for advice and guidance. Besides, he is not ashamed of his profession, for he asks for " two mules burden of earth " to take away with him. He was not ashamed to carry his religion with him. What good tokens of being a new creature, viz., humility, con- fidence in God, a purged conscience, an open profession, and lastly gratitude. How many of us who profess to be saved have these evidences 1 Each one is worthy of extended r^tice, but there remains time to refer to the last one only, viz., gratitude. Naaman expressed his gratitude not only in words, but was ready and anxious to show it by deeds. He asked — he urged Elisha to take a present. How much of this spirit do we manifest 1 What was cleansing from leprosy compared with our cleansing from sin ? How many of us, like the lepers in the New Testament forget to return to give thanks to Jesus ! I'm sure He often has to say, " Were there not ten cleansed 1 Wliere are the nine V What a mean 90 TALKS TO SAINTS AND SINNERS. thing ingratitude is ! It's a won«ler when we hate it so iTJUcU in others, that we tolerate sc much of it in oursclvfts. A story is told of a ricli man who was choked hy gas. The doctors said that if anyone would give some of their blood, liis life miglit be saved. A poor man bared his arm and was bled, and some of his blood injected into the dying man, which proved his salvation. When he recovered and learned what the man had done, how much do you think he was grateful ? lie gave him live dollars. Let us not condemn this man lest we condetnn ourselves. We say that we are bought with a price, even the precious blood of Christ, therefore we are not our own, nor is anything we have ours. How many of ua live thus, " not in word only, but in deed and in truth ?" And now in closing let me make an appeal on the ground of gratitude to those who are not christians. It always seems to me that this should be a strong motive to induce sinners to accept Christ. A story that stirred me as much as anything I ever heard was one told by a minister of a young man in England. He was a student in one of the universities and took a high position in his studies. When he graduated, after studying for the ministry, lie had good oilers to settle down, but determined to go as a foreign missionary. Friends urged him to remain at home. They reminded him of the society, comforts, (fcc, which he was sacrificing. However he was determined and went to the East. One of the first things on his arrival to attract his attention was a Lazaretto. Here poor lepers are enclosed and a rehearsal of their misery and suffering is heart- rending while a description of their diseased and awful condition is SOME PII()TO(}HAPHS. 01 flcnrcply fit to he roj)eato(l. Tliern llipy woro — virtually •lying by inches with this loathsonio and disgusting disease. Dut wliat does this man do? With all his cultnre an«l rofineniont — with his possihilitica for society and comfort at liome — he enters one of these Lazarettos to spend his life in telling these poor souls of cleansing from sin. Friends tins is no imaginary ])icturo. Doesn't it stir your heart ? What a noble self-sacrificing life ! Hut sinner I have some- thing far more ■wonderful to tell y«ui, and I'm certain it is true. The Lord Jesus Christ dwelt in heaven — He was " the brightness of the Father's glory and the express imago of his j)erson." " Who being in the form of fJod, counted it not a prize to be on an equality with (lod, but emptied himself — taking the form of a servant being made in the like- ness of men ; and Icing found in fashion as a man he humbled liimself, becoming obedient even unto death, yea — the death of the cross." (Fi.il. 2 : G-8, K. V.) " Though ho was rich yet for our sakes he became poor." Yes, friends, Jesus liad position, riches and glory, but He left all and came to this world of sin. Think a moment of a perfectly holy being living in this world. What comi)arison between a good man in a Lazaretto and a holy (Jod in a world of sin ; aiul not only hero but sutfering and dying to save sinne's — yes to save yuilding you are erecting — the Lord of Glory. And consider, too, the length of time it is to last. May God help us all to examine well what we are building upon, for our text says, " other foundation can no man lay than that is laid, which is Jesus Christ." Let me remind you again, that a building's value and stability depend greatly on the security of the foundation. From the costly nature of making a good foundation on unsuitable soil, contractors are often tempted to save expenses, by allowing a bad foundation — thus many buildings 9G Talks to rainth and sinnkks. \i;\v('. f.illon, raiisitj^' il<;strMfti"ii of ViU'. aiiI«*ti"n, 8Uy experience, l)ut I want to be sure that 1 haye true faitli." Sup|)osing you were sure of thi.s, would you rest upon it? I)o we rest upon our faitli ? or is faith a receiying and resting upon the fouiidation? 15ut while many attempt to rest on these and similar things, most try to build a foundation out of " go laid. This leads us to the second text, viz., Isa. xxviii. : IG, " IJehoId, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. lie that believeth shall not make haste." " / lai/ for a foundation." God knew wo required something to rest upon, so He Himself laid it for us. If wa could have laid it ourselves He would not have done it. Our salvation then is all from God. And being laid by God, this foundation is sufficient. Lsn't it blas[)hemous for anyone alongside of, ** thus saith the Lord God I lay for a founda- tion," to say, if not in words, at least by actions, that they too must lay a foundation ? " I lay for a foundation a stone." Of all good founda- tion material, stone is the cheapest. If a foundation were gold or diamonds, we would not expect it to be very extensive. We have here, then, the idea of the freenesa and largeness of the foundation. " Whosoever will " may rest upon it, and as some one has well said, " it is big enough THE ONLY SURE FOUNDATION. 99 for all mankind to stand upon." Thon in stone, we have the idea of tlnrability. We read in our IJiblos of the •* Kock of Ages," and also that *' Jesus is the same yesterday, to-day, and forever." " I lay for a foundation a stone, a tried stone.*' Even in layinj^ earthly foundations, we like to know that it is of " tried stone." How men search and test the stone they choose. When the Uritish nation wanted a stone for their new parliament buildings, about the beginning of this cen- tury, they appointed a committee to select it, and their report contains an exhaustive account of the building-stone of the British Islands. Stone has to be tried as to its compactness, hardness, insolubility in water, its alteration in the atmos- phere, etc ; besides, it has to be tested as to its use in differ- ent localities. Thus, a stone which is good in the country decays under the atmosphere of a city. How Jesus, the stone which God laid, has been tried ! Men in all times, conditions and circumstances have tried it. The Patriarchs, the Priests, the Prophets, the Martyrs and the Missionaries — the Apostles and the Early Christians tried it. Mechanics and merchants — soldiers and sailors have tried it. The old and young — the rich and poor — the ignorant and learned have i-ried it. It has been tried in the storm and in the calm — in sickness and in health — in life and in death. And not only have good men tried it ; but look at the tests to which it has been subjected by bad men — yes, and devils have in this sense tried it ; indeed, may it not be said to have been tried by God Himself ? I have heard people exhorted to come and try Christ anyway, and if He did not prove all that was reported they mSSHU 100 TALKS TO SAINT8 AND SINNERS. would bo no worse off. I don't beliove in tliat method of appeal. This fuutidation is no experiment — it is a " trieil stone." It is amusing to hear some people talk about these things. A few year.'i ago in a town of Western Canada, I was present at a meeting where an opportunity was given to talk personally to those who had remained. I turned to a young man behind me and said, *' There don't seem to be very nuuiy young men Christians in this town." " Uh no I" ho answerftd, " we know too much to believe this theory. Keligion may be good enough for old women and soft-headed men, but we don't take any stock in it." JS'ow 1 thought this was straight talk, ond pretty hard on a good many peo[)lo I knew, not to speak of myself, so I cor.tinued, "J)oyou read the Montreal papers r "Oh, yes!" " Have you been reading them lately ?" " Yes." " Well I expect you know what is going on there now V " I suppctse you refer to tho meeting of the Ih'itish Scientific Association." " That is just what I mean, have y(m been reading the reports?" I continued. " 2no, he said, I have not." "Well, you should," I replied ; *' and look here, young man, if you hail read the pajjcrs carefully, you would have received, not only a good deal of information about modern inventions and recent scien- tific research, but you would also have learned that (juite a number of the members, and not a few of them leading-ones, among them our own Sir William Dawson, meet every morning in a private room an hour before the regular Asso- ciation meetings, and opening and reading out ot an oltl boi'k called the IJible, they also sing j)raises ar.(l pray to the Lord Jesus Christ. Now, young man, is the leading scientific man of Canada — is Sir William i THE ONLY SURE FOUNDATION, 101 Dawson an oIf the Fir4 — "When mou sncrifiocd to (tod tlinre hnd to bo a virfwi to olFcr. AVhut I mean is jtlainly yhdwn in i\\o story recorded in Genesis xxii. Abraham and Isaac arrived at tho place wliere sacritice was to be ollered, and Isaac sj.uke unto his father and said, " JJeliold the fire and the wood, but where is the Lamb for a burnt offering,' ?"— that is, where is the victim 1 Passing now to the apjjlication, a sacrifice has to be offered for the sins of the world. (Jod'a Justice has to be satisfied. It stands and exclaims, Whvxe is the victim ? We answer, " God so loved the world that he gave his only begotten son." " He spared not his own son, but delivered him up for us all." The Lord Jesus Christ is the " Lamb of God " — the victim for sacrifice. Second — Not only must there be a rictim to offer, but it must be a lifing offering. It must have life, and as " the life is in the blood" it must have blood. Turn again for illustration to Genesis iv. Two brothers came to sacrifice to God. The first was a farmer and " brought of the fruit of the ground." The second was a shephenl, and •• brought of the firstlings of his flock, and the fat thereof. And the Lord had respect unto Abel and to his offering : but unto Cain and his offering he had not respect." W hat made tho difference between these offerings ? Hebrews' says it was faitJi. I believe this means that Abel looked forward by faith to the great sacrifice promised, and therefore brought a living offering, while Cain thought "the fruit of the ground" would do. Now not only did he bring the fruit of that ■which had been curned, l)ut he brought a lifdets8 offering. It had no life, no blood, and *' without the shedding of blood there is no romiesion," no forgiveness. What was in 108 TALK8 TO SAINTS AND SINNERS. Cain'a offerinj? to typify Christ, Miho alone gave efficacy to all tlie oirerin^sl Ciiii't you see th:it ho was foolish to expect such aiiolForin^' to bo accHpteil 1 And yet how ni'iny •' tollow .'n tlio way of Cain." Tliey bring God their prayers, their money, their good works. They say that if they are only earnest, and do the best they can, they hope to he all right. But what, I ask yon, is going to take away your sins ? Don't you see that there is no life, no blood, in your otFering ? And L can assure you it will not be accepted any more than Aljol's. Oh friends, be wise ! Be sure and bring a living oiforing. God has graciously provided this for you in His Son, '* the Lamb of God, that taketh away tlie sin of the world," for wo read that when he came into the world a body was prepared for him, that he might have blood to ofTer as a sacrifice for sin. That this was to be so, had been clearly set forth for years, by the veil which we are told, represented the flesh of Christ. (Heb. x : 20.) Ihirdhj — There must not only be a victim having life ; but they were carefully warned that the offering was to be " without spot or blemish." If one bullock in the herd or one lamb in the flock was better than another, this was the one sacrificed. There was to be no reason at all in itself why it should die. How clearly we are told that Christ was " harmless, undefiled, and separate from sinners." Man tried him. Even Satan could find nothing in him. He never committed one sin. There was no reason at all in Himself why He should die. This living offering, in which there was no reason why it should die, was taken and put to death. Picture it to yourself. Here is a lamb — it is " without spot or blemish," JESUS, THR LAMB OP OOD. 109 we to sh," — yet the innocent creature is taken and you see it slain and its blood flowinj^, until it is cold in death. What can this mean ? It means, sinner, tliat God wants you right now to " behold the lamb of God that taketh away the sin of the world." Look at .Jesus who coi:)d say " which of you con- vinceth me of sin?" Look at him bruised, wounded, bleeding', dying, " led as a lamb to the slav.ghter." Do you know what this means ? It means that " the wages of sin is death," and that Christ who never sinnod, has taken the sinner's place — died the sinner's death. It means " the Lamb of God that taketh away the sin of the world." A negro woman explaining the way of life said, " Me die, or Ho die — He die, me no die." What theologian can explain it shorter or better ? Someone had to die. " The soul that sinneth, it shall die." Christ died and we are now free. I want to make this so clear that we shall all see it. A common thing in sacritices was the burning — indeed some of the sacrihces were all consumed by fire. Fire may mean cleansing or cursing. Here I take it to mean the latter, "nigh unto cursing whose end is to be burned." Look a moment then at the burnt offering. Here is an innocent lamb, having a perfect life to offer, and it not only dies, but is burnt to ashes — made a curse. So it was with Christ. He not only died, but was made a curse, for it is written, '• cursed is every one that hangeth on a tree." Paul explains this in Gal. iii. when he says, " Cursed is every one that continueth not in all things written in the book of the law to do them." Who has perfectly kept all God's law t Not one. We are all then by nature under the curse, but Christ took that curse, for " Cursed is every one that no TAI.KS To SAINTS AND 8INNKIlfl. haiigf'th on a tree." Identify then, sinner, the onrRe nndor wliicli you arc, witli t ho curse under which Christ catno. Don't you sec ] Wc are under tlio curso. CliriHt hpcainu a curse. •• He huth redeemed us from tlie curse." We are free. And now let us look at a few points in which the type (the Lamb), and the anti-type ((Christ), do not agree. 1st. The Jew brought his own oll'erinj,' — this is " the l.amb of Ood." We sec, therefore, that wo could not save ourselves. " We are saved by grace." " It is the gift of God." " (lod so loved the world that He gave His only begotten Son." Friends, salvation is all of (lod. 2nd. ]>eing a Land) of (jtod's own proviiling, it must be all suflicient. One hears a great deal of parrot talk about Christ. Peoi)le say " Yes, Jesus shed his blood for us, but" — and they then say things that show clearly that they do not know what they are talking about. Do you believe that the Lord Jesus Christ died for you ? " Yes, I do." And are you saved ? "Oh, I ■would not like to say that." Well, let me tell you that you are using language without thotight. You have read or heard some one say that, and like a parrot you repeat it. Why, friends, do you know what it means that Jesus died for us ? How do we judge the value of a man's death ? One way is by the dignity of his j)erson. S«)me months ago Bmall-pox was raging in Montreal. Hundreds were dying, yet we heard little about it. One moining the papers announced that 8ir Francis Hincks was dead. What a change ! the whole country was in a furore, and most stringent measures were adopted for staying the disease. This man was a leader in politics, commerce, etc., and a<,'o JB8US, THE LAMH OK UOD. Ill well-known, havinR hold hij^h positions in tho country. Tt was the dignity of liis position nmile thetliU'onMico. Aj^Jiin, Biippo8o that a man in common cinnitn.stancos in London, fludtlonly dies to-day. A few friends will Itury him, and a local paper may notice his death. At the sajiio time the Prince of Wales dies. At once this is telegraphed over all the continents, ami under every sea on the j^'lohe, and tl»e pipers will i.c lilled .with oliituaries. Why is this? Per- haps tlie first was a hetter man in many ways than iho Prince, hut it is tho hitter's position, the dignity of his person that lends value to his death. Now who was Jesus? I speak with rovorenoo when I 8iy that if He were a mere man His deatli had no more value than the tleath of any other .low in like circumstances. If Ho were a mere Jew, His hlood was no more precious tlmn any other healthful Hebrew's. liut Ho was not a mere man — a mere Jew. Friends, He was " tho Son of (Jod." Aye, He was *• God Himself, manifest in tho flesh." "God in Christ reconciling the world unto Himself." Paul says, " they crucified the Lord of Glory," and there is an expression in Acts that I feel like saying very reverently, viz., " Tho Church of God, which He hath purchased with His own blood," — the blood of God. Do any of you get a glimpse ? Paul diil when he said, " If the blood of bulls and of goats, and the ashes of an heifer sprinkling tho unclean, sanctitieth to the purifying of the tlesh, how much more shall tho blood of Christ, who through the eternal Spirit, oifercd lliiusulf without spot to God, purge your conscience from dead works, to serve tho living God ?" "MM 112 TALKS TO SAINTS AND SINNERS. Tliink who IFe was, consider wliat lie did, and believe for whom Ho diil it, and can you doubt? Yes ! the Lamb of God is all sufficient. A little boy was in the garden with his father. They were talking of Jesus. " 1 can't see Papa," said the little fellow, " how Jesus could die for everybody." There was a worm crawling on the ground, to which liis father pointed and asked, " Do you think, Johnnie, that you are worth more than that worm ?" " Oh, yes, Papa." " Well suppose that barrow was full of worms, or even that hill there was all worms, do you think you would be worth so many ground worms ? " Yes, Papa, I think 1 would." "Now look, my boy, you feel that as a creature with not only a body, but reason and soul, that YOU are worth all these worms, but remember that Jesus was not a creature — He was the Creator — He was God, and therefore. His blood, His death, can atone for the sin of the world — "He is the Lamb of God, that taketh away the sin of the world." Then this offering differs, because unlike the others, it was ottered ^^ once for all.'* However we pass this to ask, how does this ottering take away the sin of the world ? We have already anticipated the answer, Imt it is so important that we return to it. One word gives the answer, viz., SUBSTITUTION. Tlus is a big word for the children, but one that can easily be explained to them. A lady told me that while in Lulia as a missionary — one day her little girl Gracie did something naughty and was to be punished. Now wasn't that right ? Her brother Willie heard this and came to his mother and said — " Mamma, I wish you would whip me." " My child," she said, " you have JKSUS, THE LAMB OP GOD. 113 nil doiiG nothing wrong." " Xo, but Gracie has, and if you wliip me you need not whip her." " AVfH, WiHio," the mother said, «' if you really wish this, if you are willing to take Grade's place, I'll do as you desire." So the mother whipped little Willie in the place of Gracie, that is, ho was her subsfitnte.* Now turn to Isaiah liii. : 5, " He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed,"— that is, Jesus took the whipping that we might have peace. An illustration of Substitution, which is often heard, is the story about the man drafted to the war, who di.i not care to go, because he had a family, etc. His young neighbor- friend offered to go in his place— went and was killed in a battle. After a little a second draft was made, and this man was again chosen. He said, " you can't take me, I'm dead. I died in my substitute." This story always seemed to me to be very defective, because I saw that the law had an equal claim on both men the first draft. However, I heard some- thing from men in the U. S, who had experience in the matter, which I thought helped the illustration. Certain men during the rebellion did not wish, wh«u drafted, to go to the war, but they had to go or provide a substitutl Many of these were rich men who would rather give thous. ands than leave home and business. If they got an Am.uican to go for them, they would give him $500 or $1,000 ; hut if they could get a Foreigner they would give hi.u perhaps, S2,000 or 83,000. Now why this dillbrence ? J]ecai.He, if the American went and was killed, and another draft was ina.Ie, the party might be drafted again ; but if they got a Foreigner,' mmmmm 114 TALKS TO SAINTS AND SINNERS. :#■ .^^ 35»' a man upon whom their law had no claim, to go for them, and he was killed, they could eay if ever drafted again, *' You can't take me, I'm dead." What a splendid illustra- tion this makes it ! Where did Jesus come from 1 Why from Heaven, the foreign land where the laws of earth had no claim upon him. He voluntarily assumed otir place, became our Substitute, and now when the devil with the law comes to us, we can say, " I'm dead," " crucified with Christ," and " My life is hid with Christ in God." Now, good as this illustration is, I know a better one from the Bible. As already referred to, Abraham and Isaac came to the place where they were to offer sacrifice to God. After building an altar and putting the wood in order, Abraham took Isaac and bound him upon the altar. Then he took a kaife, and his hand was raised in the air to plunge it into the heart of his boy, when God called him. He then looked behind him, and saw " a ram caught by its horns in a thicket." He ran and led it up to the altar, and loosing Isaac, they took the ram and bound it upon the altar, and in the very words of Scripture, "offered him up for a burnt offer- ing in the stead 0^ his son." The knife t.iat was raised to pierce Isaac, found its sheath in the ram, his substitute. In the words of the hymn : O Christ what burdens bowed thy head, Our load was laid on Thee : Thou stoodest in the sinner's stead, Did'st bear all ill for me. A victim led, Thy blood was shed ; Now there's no load for me," JESUS, THE LAMB OF GOD. 115 111 tFer- to iUte. ** Jehovah bade His sword awake, O Christ it woke 'gainst Thee ! Thy blood the flaming blade must slake ; Thy heart its sheath must be. All for my sake, my peace to make ; Now sleeps that sword for me." How simple ! how beautiful ! Do you all see it ? If not, listen on Substitution a moment longer. An ancient way of killing people was by poisoning them. Thus Socrates was made to drink a cup of poisonous hemlock. Suppose that a lot of men are to die by this method — the poisonous cup is mixed, and as they stand in line to drink the cup of death, the Prince steps to the head of the line and says, *' Let me drink, that these may go free." Would you understand that 1 Then listen to a verse of Mrs. Cousin's which wo omittted : •* Death and the curse were in the cup, O Christ 'twas full for Thee ! But Thou hast drained the last dark drop, 'Tis empty now for me. That bitter cup, — love drank it up : Now blessing's draught for me." f Yes friends, Jesus prayed, " If it be possible let tliis cup pass, nevertheless not my will but thine bo done." lUit it didn't pass, he drank it to the dregs, and now in his name I offer to all of you to-night " the cup of salvation," *' the water of life." Will you take it 1 Will you take it now % Notice what we are tolil to do ? " Behold the Lamb of God, that taketh away the sin of the world," Of course this does not mean with our bodily eyes, for we might see Christ and not be saved. Indeed we might touch him and not be mmimm 116 TALKS TO SAINTS AND SINNERS. l^enefited. As He went alorif* the way one time, scores tlironf,'(Hl about Him, ami a poor diseased woman pressed near Him, and manaj^od to touch His garment. He turned anil asked, " Who touched my clothes ?" The disciples answered, " Thou scest the multitudes thronging Thee, and sayost Thou who touched mo 1" Yes He did, for one touch was so different from all the rest. Then the woman fell down hefore Him, and told him what she had done. He said, " daughter, thy faith hath made thee whole." Yes friends, you might not only see Christ, but come and shake hands with Him, and not be saved without the touch, the look of faith. " Look unto me and be ye saved." I remember when anxious about my soul, how 1 tried to form pictures of Christ, that I might look upon him. I couldn't see that it meant " look to me," trust • • word. You are in debt. A rich friend says, " Dtm't worry, just look to me for it." You would understand that, wouldn't you ? Well tiiat's what it is, look to Jesus, trunt Jesns. How simple! how easy! how near ! Will you do it 1 What can be simpler than this idea of Substitution 1 What an awful thing it is going to be for some of you, who listen to these plain illustrations of this simple way of life. Wiien you waken up and find ^hiit it was so simpU, and yet that you have mi>sed it. A 'aan was carried away in a flootl. The current carried him along to a tree which was standing in the water. Into this tree he climbed, and for the time was safe. His friends on the shore were almost frantic. How could tliey reach him 1 What could be done to save liim ] They had no boats, and could devise no way. Evening JESUS, THE LAMB OP GOD. 117 , scores «e(l near led ami swertid, sayost ch was I down le said, friends, 3 hands look of r when Lires of that it bt. A " You kvhat it ' ! how What sten to When 3t that flood, mding I time ran tic. ) save 'ening catne, and he was still in the tree. As tlie night gathered they could hear hi. cries, but were helpless to render assist- ance. During the night the cries ceased, and when morning dawned, the tree stood empty. Chilled and fatigue.l, he had fallen and wis gone forever. A man came along in the forenoon and heard the sad story. Jle said, " Why didn't you save him ?" " Because we couldn't." " Yes you could, very simply. If you had made a raft, and placed it with a long rope attached, about the place where the man fell in, the current that carried bim would certainly have carried the raft near enough for him to get upon it and be saved." How awful for IVL.ds to hear, when too late, a simple way by which they might have saved their loved one. liut think when you are a lost soul, and hear. " 8on, remem- ber !" Kemember the plain illustrations,— remember the simple way of life,— remember your opportunities. Oh friends, will it not be awful ! So plain— so easy— so sim- ple, but too late— too late ! " Oh if I only had ! If I only hud !" Brother, Sister, be wise, and even now " iJehold the Lamb of God that tuketh away the sin of the world." And lastly, we are told, "He tah'eth away the sin of the world:' Grand doctrine ! (ilorious news ! But if you are going away believing this general truth only, I pity you with all L.y heart. There is something better for you than that Jesus put away " the sin of the world." liettor ! AVhat can it be ? It is that He put away your sins ! And before this sermon closes I wisli every one would make tiiis personal application of the truth of the text. Uidess you do, your knowledge is of no avail. 118 TALKS TO SAINTS AND SINNHRS. Several years ago I was ass'stiiig a brother in some meet- ings. We had after-meetings to talk personally with inquirers. Sometimes as we did this, others would sing softly a few appropriate hymns. As I went to a young lady who seemed very anxious, they were singing, " I have heard of n. Saviour's love, And a wonderful love it must be ; But did He come down from above Out of love and compassion for me ? Yes ! yes ! yes ! for me, for me, etc." I opened the Bible at Isa. liii., and reading, " Ho was wounded for our tran.sgressions ; He was bruised for our iniquities ; the chastisement of our peace was upon Him, and with His stripes wo are healed," said, *' Can you, by God's grace, change these plurals into the singular ? Can't you say, " He was wounded for my transgressions ; He was bruised for my iniquities ; the chastisement of my peace was upon Him, and with His stripes / am healed." It says here that " All we like sheep have gone astray. We have turned every one to his own way, and the Lord hath laid on Him the iniquity of us all." By faith make it, " The Lord hath laid on Him my iniquities." She did not seem to be listening to me very closely, and as the singers came to the chorus she joined with them and sang in a strong, clear voice : '• Yes ! yes ! yes ! for me — for me : Yes ! yes ! yes ! for me. Our Lord from above, in His infinite love. On the cross died to save you and me." T went back there two years after and found her a consistent, active member of the church. May God help U3 all to JESUS, THE LAMB OP (U)D. 119 make this snh-ation a porsnnal thing, nn,l right now to say with I'aul, ♦' lie loved me and gave Himself for me !" If you don't you will have part in the picture where ihr-y are calling on the rocks and mountains, "Fall on us and hi.le us from the face of Him that sitteth on the throne and from the wrath of the Lamb." If you do you will be aiuong those who have "Washed their robes and made them >v'h.te in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and ni-^ht in His temple ; and He that sitteth on the throne shalfdwell an.ong them. They shall hunger no more, neither thirst any more : neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters : and God shall wipe away all tears from their eyes." ^|-m[yj- -^ -^-TTTn-p mt a leard this many times. The Devil is too old-fashioned to try to deceive many with this. He knows it is too easily answered. How my heart hounds when I hoar these words from an anxioue sinner. "While in Newfoundland a poor fellow called me into a seat hy myself, and, grasping my hand in a way I shall never forget, he said, '* You don't know me. I'm an awfully hard case. I think I'm too bad. Is there hope for me T " Why, dear hrothor," I said, " Don't you know that the worst man is in Heaven already?" Paul *• was a blasphemer, a persecutor and injurious." Indeeil, he "consented," or, as it is, "thought well," of the mur- der of Stephen. He himself says, " Jesus came into the world to save sinners, of whom I am chief." And, brother, look at " the thief on the cross," and listen to Isaiah i. : 18 — " Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson they shall be as wool." And that dear man saw the deception of thinking he was too bad, and he took the lost sinner's place and accepted the lost sinner's Saviour, and I have seldom seen such a changed man as he became, in appearance and action. Yes, friends, tiiere is too much Scripture light on this point to meet it often as a " snare of the Devil." ^^ rm not sinner enough. ^^ This is a greater deception, and therefore much more common. I know about this from sad experience. Although I was a bad bov I didn't feel that I was such an awful, airftil sinner at the time of my conversion. I have seen and felt it far more since. I thought I had found Christ and peace in Him, but when I heard a man rise in a meeting and say, " I tell you it wa:; 6 mm^ ■mmm BW WW 122 TALKS TO SAINTS AND SI.VN'KKS. nvvfiil. T saw my sins as a f,'roat dark nloud nltoni tTio si'zo of tin's churclj, and tlioy went aliovd my IknuI ami thiiti camo down upon it, and I felt myself sinking into Ir'11, etc." I say whon I lieanl such testimonies as this I used to fear hat I had never seen matters rip^'ht, and I often longed to be iionie till I would pray and make myself feel more of a sinner. Now wliere does the IJihle say that heforo a man aecei)ts Christ he has to feel that he is such an awful, awful sinner? Is it not enough, as the hymn says, "to feel our need of Ilim ?" As I said on a former occasion, I believe in a good law work but I also believe that it is a deception of the Devil to stay away from Christ for more conviction. If you discover that you have a certain disease, are you going to wait till you feel worse and till it assumes its most malignant form before you apply to a physician 7 or does not the very presence of the disease warrant you in such an application ? " I (hm^t fed." Those who say this niciin , well it's doubtful if they know just what they mean. They have an idea that they should have certain sensations or some vague, mysterious feeling come over them, and for this some kind of an experience they are waiting. Mr, Gerrior asked a lady near the close of one of our meetings " Are you a Christian." She said, " There was a lovely feeling came over me while you were singing that hymn, ' Almost persuaded.'" You know what a solemn, touching thing it is. " But have you accepted Christ?" he continued. "Oh, I wouldn't like to say that." She evidently expected soma pleasant or soothing feelings instead of a personal Saviour. Now feel- ing! are all right iu their own place ; but they are a result, DELUSIONS, ]'2:) not a Im.is or gronn.l of faith. Sam Jonts' illustration is the hest I know on this puint. lie sayn : " Suj.po.e a inaii goes ,nt.) a woods on a col^l day to chop a tree down, llo piillH oirhis eoat, rolls up his sleeves, and leans hin.self up against the tree. You come along and say, Mlallo, what are you duing T - I want to chop tliis tree down " " And vrhydon'tyoudoitr "I'm waiting till I swmt." .\ow anyone can see the absurdity of this. If he would go to work he'd soon sweat. 80 if a sinner really accepU Christ he will soon have all tho feelings necegsarv. It's Jesus yoJ want first, and not a lot of some kind of feelings. " nuf I have not the some fxperlence as some whom I have heard or read a(jout- Here comes in the danger of hio-rraphy and testimony. I believe our experiences difler acconlin.^ to our age, temperament, education, knowledge, etc. ; also according to God's sovereign i)leasure and purpose concerning us. So many want every one to feel just as they did, and If you don't, well they shake their heads dubiously. L,t me illustrate. A woman once attended a prayer meeting by the side of a river. As the Evangelists, who were present, si)oke, " the Lord opened her heart to attend to the things spoken." At the close of the meeting, she was baptized and immediately engaged in good works. It was all done quietly and orderly. :^ot long after, in connection with these same Evangelists, a man was converted. It took an earthquake to move him, and when he did get started, he became desperate, and was going to commit suicide. How- ever, one Evangelist said, "Do thyself no harm." He exclaimed. " What, then, must I do V " Believe in the Lord Jesus Christ," was the answer. He did this, and ^'OWM 124 TALKS TO SAINTS AND SINNEH3. tliat samn lioiir was l)a)iti/,0(l. Shortly after this tlio ]Miili|H)i!iii Jailor met Lytlia, for tlio eotivcrsion of these two we have l)rielly dciserihed " \V(!ll, sister Lydia, 1 liear you are a Christian." " Ves, thank (iod, l)rotlu'r, I am." " And wlieii ami liow wero yoii converted ?' Sin; replies, " 1 was at a little prayer meeting' on Sahhath, and I madu up my mind that Josns was really the Messiah, and I deter- mined in my heart to trust Ilim." " Wljy, sister, was there no earthquake 1" '* ^o." *' And did you not feel so awfully had tliat you were tempted to kill yourself]" " I can't say tluit I did." " Well, Lydia, I'm afraid tliat you doll ; know anything ahout it yet." This is certainly as reasonable as much of the talk we hear. " /'m not Jit." No : nor you will never ho. r)on't you know the liymns we sin<,' ? " ilust as I am," and " Take mo as I am." The fact is, if a sinner don't come just as he i-v he need not come at all. If you wait till you are as good as Mr. So-and-so, or up to your own idea of litness, Christ can't save you, for " lie came not to call tlie rifj/ttvouti, but sifuwrs to repentance." If a rich man announces that he will feed all the hungry, and clothe all the ragged who come to him — if you were starving and naked, would you say, " I'm not fit ; I'll have to wait till 1 have eaten a little or fixed my clothes V AVhy it's nonsense ! Your very hunger and rags are your fitness — for if you wait till your hunger is satisfied, you will not go at all. And if you go well clothed the man will count you out of the class invited. Friend, your unfitness is your litness. Oh I this self-righteousness ! AVe hate to be entirely dependent on God. It's so hard to come just as we are, and to keep coming in the same spirit. DELUSION'S. 125 mil. Uger 13 lard to spirit. i T romonihor wIkmi T onnia as a lost sinner, paying', " Take mv, as I am," and slioilly after I came io the J-ord's Taltlo saying, " My only plea Clirist died fur mo." " I'm n. poor sinner and notliing at all, Jesus Christ is my idl in all." 'J'lifi next time tho Lord .spread His table I said, "I'll not go this time. I must get more earnest. I nnist speak and pray and live l)otter, and the next timo I'll he ready to go." The Lord showed me the deception. I wanted some- thing in myself to commend mo to God, instead of coming' as at first, " Without one plea But tliat His blood was shed for me, And tliat He bade nic come." " / ran't {fire up wy ohi liahita or t/ir ph'ttsnrrtt^ ffr.^ Fill enjot/ifuj." What an awfid deception ! AVhy, fiieml, y«»u wont have to give tliem up if you come. You will get a new heart and you will want to give them uj). You often see trees in the early spring witli many old leaves clinging to their branches. The snows have fallen and the winds have blown, yet they tenaciously hold on. Soon the spring comes with its warmth and the saj) begins to circulate. A new life, so to speak, is infused, and as it enters the buds, oil' go all the old leaves. Friends, that's it. Come and get the new life and you can throw ofi all the old habits and sins. I seMom urge sinners to give up this or that ; I say " Come wid fjf'.t.^' You, })erhiips, know the old Creek myth ai)out the Sirens who sat on the shores of the Mediter- ranean, and sang with such bewitching sweetness that all sailors who passed were allured, only to be killed. Ulysses managed to pass them by stulhng the ears of his oaWMH 126 TALKS TO SAINTS AND SINNERS. Bailors with wax aiifl Insliiiig liinisolf to a mast. The Argonauts are said to liave passcil, owing to the superior eiichantinonts of the singing of Orpheus, whom they had on their ship. Now, sinner, try tliis hitler method of hreaking tlie allurement of sin. Come and get something more satis- factory and l)etter suited for your nature. Come and .iccept the Lord Jesus Christ, and have true joy now, and be at God's right hand after a little, where " there are pleasures for evermore." " / intend to do helt".r from this time." You mean that you are going to reform and live a better life. Suppose for the sake of argument that you do this, tliat from this moment you do not commit another sin. I ask you *' What .about the past T " What about all the sins you have committed since chiMhood ?" While in Halifax, Evan- gelist IVarse told a good story on tiiis point. The allair occurred on a Cornish smuggler. 8iiG was pursued by a revenue cuiter, and was likely to })e caught and confiscated. Katlier than risk this, the captain decideil to throw all the cargo overboard, and thus ileceive the pursuers if they did overtake them. Accordingly they went to work with a will. Out of the hold and into the sea went the goods as h^ i and as fast as they could. They knew that one box or bale would condemn them as much as a whole cargo. It must all go. Not a spec must be loft to tell the tale. Sinner, you will lind that too. Jf you are to escape by your reformation, it must be perfect. Oiui sin n'mainiug will tell on you and condemn you the same as all. Tlu) poor fi'llows aro working for dear-life, and now they are nearly liniahed and send u boy aft to see if the cutter is DELUSIONS. 127 fiamin;^ on thorn. Whon lo ! l.o corno. rushing hack a^O.ast and «ays, " /r.v all Jloati,,., W.V./." Now, sinn.r, vvh.re are you going to ,,„t your past that Go.l will not h.o it? ^ou hetter conic anible does riot say. " Work /.. your salvation ;" it says, " Work nut your own salvation." iJut how can you work it out before you accept or possess it ? 1 heard Mr. Moody tell a story ahout h.msel that is so good I must repeat it. Tie said that when he first went to Boston a young fellow from the country he spent all his money and was expecting a letter ^BP?' 128 TALKS TO SAINTS AND SINNERS. with some from home. lie went to the post office and asked if there was anytliin*; for 1). L. ^Foody. They said, " No." Before very lon^' he was })ack again with the same result. lie was so anxious for this letter that the time seemed long to him, so lie was soon back again. The Post Master said sharply, " I thought I told you alrea«ly Ihero was nothing and that the mail would not be in for some hours." Moody felt the time awfully long, besides he had not a cent and was depending on getting money in the expected letter. Finally the time arrived, and hastening to the office he got a letter, and hurried to get alone to open it. It was from home — from his sister. She had been reading that pickpockets were very had lately in Boston, and the letter was to warn him to be careful of picl'pockets. But could they take from hini what he didn't possess? Yes, just aa easily as you can do anything towards salvation before you possess it. " Vve triad religion and there is nothiiKj in it.'' To what straits the Devil must be pushed when he sets this snare ! Yet 1 have heard over and over, "Oh, I've come through ail this and have given it up." I think you mean that you have gone through certain forms or experiences, certain emotions, etc. ; but you must know that trae reli- gion does not consist in these things however they !nay accompany it. Yet I believe some tliink they really once tried true religion and found it unsatisfactory. Such always remind me of a very severe disease that visited our town It was a combination of scarlet fever and diphtlieria, and all who took it died. After a little one citizen was said to have it but recovered. The question then arose as to I)ELUSIO\H. 129 id the But Yes, vation ^vI.otl,e^ l,o l,a,l the real discase-th„ .an.o a, H,e „t,,or, tn,,l tl,]», as to wliether they ever tnilv 1,.„1 ,i blessing. I'm atai,l they are ,loLvc.I. ' " ""' »toJr"'T„T'" "'""•' f'"^-' 'f «"'■' -« «'•"".'//' or u,„,er- >.tam(. And you never have anythin.' to do with »1 t can't understand perfectly. Oh/no 1° L "; ' "^'Vi:,: Sin':;""!;' r" ^'^ "'^ ^'^^-^ -^ «..-s .neet,- Vlni exj.Iam to me all about electricity. You can't ,lo it , f you will nse the telegraph and telephone t -l rrl 7, you never have anything to .lo with what you c u„ , ta.Kl perfectly, do you ? If y„n ,„„,„ ^^ close vy J; ^eahn,. „.ah anything in this world will be very Lftecl Do you know whnt n.atter i.., of which things ali,t « oon,posed » Science answers that it is iniinUesin," t snn ton,s. But what are the.,e aton.s? Stuck again. Fri n t us be lK.„est and consistent. If we can't exp a ,« Inng. wh.eh arc seen and tcn.pornl, how do we eV t „ .' Lcel;: °" """' ''""' "'^'" "'"' -"^ -ve it It seenis such a deception for finite minds to carp and eeleircV'l'7,"" ""' '"" '° """^-''"' "^ '"'" J.ee.mse the child does not see and dearly un.lerstand all - paren^ thoughts and doing, is it ,^,ing to rcf.^ 'ave anytlungto ,lo with then,? It's an.usin,- to hear on>e n,en talk about God and His ways. If thcj- o y . tie governing of the Univer.,e, things would be 'in a v y to acknowledge God's ways as „ot so bad after all. I he 'W^'^mi 130 TALKS TO SAINTS AND SINNERS. of a man who found fault with God, because ho had such "big gourds growing on such small vines ; for example, pumpkins ; and such small things on large trees, e. g., acorns. It seems sometime after this that he went into a wood and fell asleep under an oak and was awakened by an acorn fall- ing and striking him upon the head. He thought, what a fool I am, if it had been as I would have it, and pumpkins had been on the oak, my brains would have been knocked out. Yes, it's a pity some of you don't get a chance to run the world for a little while. We would have a big time. And what wise-heads infidels are ! " They can't see this, and they can't understand the other thing" — *• it's nonsense " — " impossible," etf., etc. ; but when common sense and judgment are used, their objections vanish. Especially is this so in regard to things they can't see and understand about the Bible. The whale couldn't swallow Jonah, because altiiough such a big fish, it has a very small throat. Facts show that the Bible does not say that a whale swallowed him, it says, *' God prepared a great fish." And if it were a whale, surely God could prepare it. A man said to Evangelist Schiverea, " You don't believe all the Bible, do you ?" " Yes, I do," he answered. " Then you don't know much about science, for according to atmospheric research, it is proven that the higher you ascend the cohler it gets, so that a man going up too far would freeze to death. Now the Bible says that Elijah went up to Heaven, which according to this would be iuipossible. You don't believe that story about 1'^.lijah, do you?" *' Of course I do," replied Schiverea, " for God says so, and besides you forget that the Bible says that God took Elijah up in a chariot of fire." DELUSIONS. 131 such Ami thus we coukl go through all the ol.jections T have ever heard. " There are so many hypocrites in the church:' Do you really think there are more hypocrites than sincere people ? " I never saw a true Christian," says someone. Then all I have to say is, that you have kept very bad company all your life. The fact is, you get a hold of some weak or inconsistent Christians, and you hold tliem up an.l talk about them as if they were the whole church. Suppose you go into an orchard to test the fruit, and as you enter you pick up an apple from the ground and breakin- it open, say, " Pshaw ! this orchard grows rotten apples "I'lI have nothing to do with it." Hut, friend, reach up and pluck one from the tree-one that is living, and a fair sample. So you pick up some miserable old hypocrite and examining him and not finding him sound, you say they are all frauds. Why don't you take some child of God who is living in close communion with Christ, the livin.^ vine if you wish honestly to test Christians ? Some one has well said, - If you really hate hypocrites so badly, make sure and go to Heaven, for there will not be one there, but .lon't for any sake go to Hell, for it will be chock full of them." " I have not decided yet:' Yes, you have. There are only two sides, and if you are not on Christ's you are on the Devil's, and you have so far decided to remain there There is no neutral ground. We are for or against ; and whichever you are is your present decision. " God is merciful:' One of the Devil's worst snares for It is a truth. However, he is keeping from your view thai wi^.!s»"^ai^KgJj^g|| 132 Talks to saints and sinners. he 13 also a God of justice and " will by no means clear the guilty." ** Fm afraid I'll not hold out." Such a deception, when there is a divine Saviour who is " able to keep us from fulling," and who " ever lives to intercede " and " save even to the uttormost." "/'m trying to repent." You mean to sorrow for sin, while repentance for you means, " change your mind" — " turn from &'n to God." Truly their name is " legion !" " / ha- M time just now." What would you think of yourself .l you said, " I have no time to love my mother ;" " I have no time to be honest." Don't you see it's a deception ; Lca^joi; is a life — a principle in the soul. Besides some of the busiest men who have ever lived, and many who are now living, have been sincere Christians. This leads us to the last deception I shall mention. " I have no time now, hut I mean to sometime." So did every soul who heard the gospel as you do, who is now in Hell. " There is not a soul in Hell who ever intended to be there. All were going to turn to God sometime." As I said these words in a meeting, a leading business man who was present had them carried to his heart and conscience by the Holy Ghost, and that night he decided for Christ. Of all the deceptions of the Devil, I believe this is the most common and most fatal. It is so plausible. The conscience is made easy by the thought, " 1 mean to sometime." You reniamber the scene described as having occurred in the lower regions. His satanio majesty called a meeting to devise the best way DELUSIONS. 133 of goin;:c up and deceiving the workl— that meant our world. He 8uid to the spirits " speak on." One said : " Let us go up and tell them there is no God." " Ah," said Satan, '♦ that won't do. Nature herself teaches His existence." Another said, " Let us go up and tell them the Bible is a fraud ; that it is a human production." " I'm afraid that would not deceive them either, as the Bible proves itself divine,"— And so the evil spirits went on suggesting possible deceptions until one, if possible more subtle and awful than the rest, arose and said : ♦' Let us go and tell them there is a God ; and that the Bible is the word of God ; let us tell them that it is all true and means just what it says ; but let us tell them not to be in a hurry about it; they can put it off awhile; there is plenty time." Satan smiled approvingly and said " You go,'* and that spirit is in the world now, and has ruined more souls than all the other deceptions. Every one who hears the gospel means to believe and obey it sometime, "Procrastination is the thief of souls." " Will you boys in this meeting take Jesus Christ as your Saviour, and by God's grace from this hour live for Him r Wait till we " Why, Mr. Meikle, we are too young, are as old as our big brothers, and we will." " Will you big brothers then decide for Christ ritrht mw r ^ '' 'i«etea«^>9'««(!A«iwH>wi 134 TALKS TO SAINTS A!9@^}^6<> \msmMmJim x^fwwawwmaw; DIFFICULTY OF BKING LOST. THERE is an idea abroad that it is very easy to be lost, and very hard to be saved. This prevalent motion Satan does all he can to foster, inasmuch as it is one which gives a false view of God and Ilis love. Many talk as if the way to Hell is plain and smooth, while the way to Heaven is difficult and rough. By God's help I'm going to show that the truth is the very reverse of this, that is, while it is very easy to be saved, it is hard to be lost, and that from a place like this, the obstacles are between sinners and Hell, and not between sinners and Heaven. If a man is in a boat in a strong current going toward a fall, he hasn't to ply the oars, he has but to sit still in order to drift to death. So men and women are in the current of sin, drifting to eternal death, and in this sense have nothing to do in order to be lost. Indeed the Word of God teaches that they are lost already. However, all truth seems to have two sides, and I wish to emphasize the other side, viz., that sinners have a great deal to do before they can be lost out of a Christian land. In the first place then, they have to neglect God's invita- tions. From Genesis to Revelation the Bible says, Come — come — " Come thou and all thy house." " Ho, every one that thirsteth come." " Come unto me all ye that labour," DIFFICULTY OP BEIXQ LOST. 137 etc., and " tho spirit find tho brido say come," " all thinj^'s are roady, conifi." In tiii.s last invitation, tlie rofi'rence Is to a feast which a kin<,' n.a.h'. If tho leading man of this town made a f«ast, and sent you an invitation, would he think it a small thing if you paid no attention to it, or would you think you had nothing to do if you did not accept it ? Why you had to neglect or reject it. Now God een-Is you an earnest invitation. I3 it a small matter to neglect or rc^ject it ] However, God not only invites you, but more wonderful He he,.-eeches you. What a strong word that is. If the leading man referred to above not only invited you, but came and personally besought you to be present, would it not be worse to refuse ? You say '' God never })eso.ight me." Yes, he did, often. Have you not listened °to preachers pleading and even beseeching you 1 " As thou^di God did beseech you by us, we pray you in Christ's stea"l, be ye reconciled to God." 2. Cor. v. : 20. " All day long I have strutched forth my hands to a disobedient people." Rom. X. : 21. What an attitude of earnestness and love I Then God is your Creator and King, an.l as such He has a right to comjnaud you, and we read "This is His command that yo believe," etc. 1 John iii. : 23. God's invitations, God's beseechings, God's commands are between you and Hell. TIhmi look at all the tnmhles and ut now, f,'reater tlian all, I have to tell you tiiat ill your way is the Lonf Jesus Christ HIMSELF. An illustration of tliia, altliough such an old and familiar story, I repeat, because it is tlie best I know. A mother died leaving an husband and an orly son. After her death the former was very lonely, and his boy being out in the evenings a great deal, his trouble was nuich increased. Day after day he asked his son to remain in with him. He would say, " Stay in with me to-night anyway, it will cheer your father." The boy always had some excuse, and so kept spending his evenings with his companions. One night the father was very earnest and said, " Won't you stay at least this one night." As ever the boy urged an excuse. "Well," said the father, " I've done everything for you. I've invited you, besought you, warned you, been good to you," and stepi)ing to the door he laid himself down across the thresh- old and continued, " And now, my boy, if you are bound to go out, you will liave to go over the body of your poor old father." The boy, infatuated with his pleasures, gathered himself up, and leaping over his father, went out as before. And, sinner, in conclusion, I have to tell you that not only are all these things I have mentioned between you and lieath, but the I^ord Jesus Christ places ///m.sW/ in your way. We have this stated in Hebrews. It reads, " He that despised Moses' law, died without mercy under two or three witnesses. Of how much sorer punishment, supi)ose ye, shall he be thought worthy, who hath trodden und.-r foot the Son of God." I always read this, «' Who hath troddeM under foot the biood of the Son of God. A thrill of wws 144 TALKS TO SAINTS AND SINNERS. horror ran through me as I saw that it is not His blood out Himself. Tims men who reject Him and resist the Holy Ghost, " trample under their feet the Son of God." We read of those " who crucify the Son of God afresh, and put Him to an open shame." This is fearful, but, if possible, I think it is more awful to rush on in sin over His blessed body. Sinner, are you prepared to do this 1 H not by God's grace, stop. Decide right now that whatever others do as for you, you will not reject and trample over all these things ; but from this hour you will turn to the narrow way, on which God places no obstacles, and which leads to the realms of bliss. God help you all for His name's sake. — Amen. lie 0(1 but ) Holy We I put sible, I blessed not by others 11 these iw way, to tlie sake. —