When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. And they *sang a new song, saying, “Worthy… are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood {men} from every tribe and tongue and people and nation. “You have made them {to be} a kingdom and priests to our God; and they will reign upon the earth.” Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.”

Verse 1:
He is jealous for me,
Loves like a hurricane, I am a tree,
Bending beneath the weight of his wind and mercy.
When all of a sudden,
I am unaware of these afflictions eclipsed by glory,
And I realise just how beautiful You are,
And how great Your affections are for me.

Pre-Chorus:
And oh, how He loves us so,
Oh how He loves us,
How He loves us all

Chorus 1:
Yeah, He loves us,
Whoa! how He loves us,
Whoa! how He loves us,
Whoa! how He loves.
Yeah, He loves us,
Whoa! how He loves us,
Whoa! how He loves us,
Whoa! how He loves.

Verse 2:
We are His portion and He is our prize,
Drawn to redemption by the grace in His eyes,
If grace is an ocean, we’re all sinking.
So Heaven meets earth like a sloppy wet kiss,
And my heart turns violently inside of my chest,
I don’t have time to maintain these regrets,
When I think about, the way…

Chorus 2:
He loves us,
Whoa! how He loves us,
Whoa! how He loves us,
Oh how He loves.
Yeah, He loves us,
Whoa! how He loves us,
Whoa! how He loves us,
Whoa! how He loves.

Verse 3:
Well, I thought about You the day Stephen died,
And You met me between my breaking.
I know that I still love You, God, despite the agony.
…They want to tell me You’re cruel,
But if Stephen could sing, he’d say it’s not true, cause…

Chorus 3:
Cause He loves us,
Whoa! how He loves us.
Whoa! how He loves us.
Whoa! how He loves.
Yeah, He loves us,
Whoa! how He loves us,
Whoa! how He loves us,
Whoa! how He loves.

Song by John Mark McMillan

Kim Walker Version

“Wherever you are tonight, whoever you are, I want you to know that Jesus Christ loves you just the way you are, and He wants to be with you tonight. He loves you.”

Such truth in that statement…but I paused when he said, “Jesus loves you just the way you are”. This is something I began to think about and I want to try and explain, mostly for myself, if anything, because the foundation of this statement is true, but the execution and connotations of it are far from.

“Jesus loves you”. Plain and simple, this is true. Jesus loves His creation (John 3:16-17), wants all to come to repentance (2 Peter 3:9), and was willingly sacrificed by the Father so that all who believe would be saved (John 6:57). This is the Gospel of Jesus. His lived a perfect life, died a shameful death, was buried for three days, was resurrected from the dead and showed Himself to over 500 witnesses before ascending back into Heaven. This is love, indeed (1 John 4:10).

However, this act was not done for the righteous. Paul explains quite well that “while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person-though perhaps for a good person one would dare even to die- but God shows his love for us in that while we were still sinners, Christ died for us.” (Romans 5:6-8)

Additionally, Paul, in his letter to Timothy (1 Timothy 1:8-11), outlines us for who we are:

“Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the glorious gospel of the blessed God with which I have been entrusted.“

Others, like the prophet Isaiah, says “All we like sheep have gone astray; we have turned every one to his own way.“(Isaiah 53:6)

We are labeled as those who were dead (Ephesians 2:1), children of wrath (Ephesians 2:3), alienated and hostile in mind with evil deeds (Colossians 1:21), having an evil conscience (Hebrews 10:22), idolators (Colossians 3:5), and so on and so forth. These are only a handful of passages I found, and the Bible is littered intensely with adjectives and nouns to describe how evil we, the human race, are.

I also found an alarming Psalm that punches the “God loves everybody!” preachers straight in the gut. Psalm 5:4-6 says, “For you are not a God who delights in wickedness; evil may not dwell with you. The boastful shall not stand before your eyes; you hate all evildoers. You destroy those who speak lies; the Lord abhors the bloodthirsty and deceitful man.“

Strong words, but all Scripture is God-breathed and profitable (1 Timothy 3:16). Here is what I can deduce from these Scriptures to make a more accurate statement:

We, humanity, are evil and wicked from birth. We are sinners, depraved, losers, failures, heathens, pagans, idolators, and rebels. We run from God to Hell, separated by our own sin and choice. We have gone astray, pridefully stating with our sin that we can do better than God, and that we can be like God, or even be God.

God hates the wicked and our sin. He promises destruction for us, His enemies. He abhors our evil and will exact righteous judgment upon His enemies. His reign is holy and He is good, and in order for Him to be just and good, He must punish the wicked and destroy evil from His creation.

Thankfully, this is not the end of the story. God hates us because we are evil, but because of Jesus, He will love us. Through redemption and regeneration, we are no longer children of wrath but instead children of God. This is when God says, “I love you.” Jesus made a way so that we could be loved, a way for us to be reconciled to the Father.

There is a process that needs to happen, however, and this is where the phrase “Jesus loves you just the way you are” is faulty. God does not love us just the way we are, because the way we are is sinful and evil. In fact, God doesn’t even want to fix us. We aren’t broken pots just to be glued back together. We don’t change for God to love us. God loves us, and then we change. But there is something that happens in between that.

God doesn’t want to fix us. He wants to kill us.

Matthew 16:24: “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.“
Romans 6:6-9: “We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.“
Colossians 3:5-6: “Put to death therefore what is earthly in you:  sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.“

This isn’t a physical killing, though it is physically apparent. The rebel within us needs to die, the master of sin in our lives must be put to death. Our “old man” must be crucified, a horrendous and shameful death, but through death of our sin comes life.

Beautifully written is 2 Corinthians 5:17-18: “Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.“

We are not fixed, we are made new. We are not bandaged up, we are reborn. This doesn’t mean that we are no longer sinners, but it means that the ownership of our lives has passed from sin to Jesus. He owns us, we are His, and though we may turn and run at times, though we still sin, He continues to love us and pursue us and bring us back to Him.

Jesus doesn’t “love us just the way we are”. Jesus love us in spite of who we are. He loves us in a contradicting way of what our sin deserves. If Jesus loved us just the way we are, there would have been no reason for His crucifixion. There would be no reason to pursue holiness, and in fact, there would be no reason for us to seek to live righteously with Him. Jesus loves us, and this is true, but in spite of who we are and what we deserve. That’s grace.

In this, we don’t have to try and earn God’s love. That’s religion, and it’s disgusting. Grace says that we are forgiven by God when He chooses to love us, and grace says that there’s nothing we can do to earn God’s love and there’s nothing we can do to unearn it. However, just because grace is there, we don’t just go around sinning because of it (Romans 6:1). By the grace of the Father and the sacrifice of the Son and the power of the Holy Spirit, we can live in life and newness. That’s grace.

“Jesus loves you just the way you are”, eh, not so much. But Jesus will love us even though we deserve Hell, conscious eternal torment in separation from Him. Jesus loves you, which changes the way we are.

Just some thoughts. I’m not bashing people who use the sentence, I’m just trying to provide some clarity to it so that we can think through the catchy Christianese that we use, sometimes without thinking. Hope this was as helpful to anyone who reads it as it was for me.

 Authored by

Corey David Miller

Second Person - Response: “‘Except the love and law of God… :-)”

First Person - Response: “His love has no limits and his law has already been fulfilled :)”

Second Person - Response: “True, but both are still in place…can His love go outside of His law? Wondering…what do you think? Interested in your thoughts on this…”

First Person - Response: “Difficult to answr from a cell phone with only 140 max characters. i will have to email you my thoughts”

Second Person - Response: “Okay…sounds good… looking forward to hearing them…”

First Person - Email:

You asked about my thoughts on God’s Law vs God’s Love.

Your comment was: “True, but both are still in place…can His love go outside of His law“

I do not believe it is a question of whether his Love can go outside of his Law, but rather that his Love COMPLETES the Law.

Think of your sin as a debt.   And Love is a form of currency.    And God’s love as a bank account that is never empty.   Remember God sees outside the dispensation of time.  He sees past, present, and future all at once.   Every sin we commit adds to the debt, but God is outside the dispensation of time, and his Love has already paid our debt, past present and future.   

The thought that his Love can’t go outside of his law, is incorrect. What is true is the Law we now live under is based out of love. The very law we now live under is a display of his love, not a “limit” of love. This new law fullfills the old law.  Think of it like a lion eating a goat.   The lion doesn’t just kill the goat, he consumes the goat.  He makes the goat a part of him.  To kill the law isn’t to do away with it, but instead consume it or to make it a part of the new law. Christ consumed the old Law, fulfilling the judgment due to anyone who lived under it. The old was put to rest to give life to the new.

 This now frees us to live free of guilt and shame, because Christ has paid for all mistakes, past, present, and future. What does this mean?   The New testament says that the New Law is now the Law of Love.  This means we now perform the law out of LOVE.  We love God and want to make him the primary focus of what we do and who we are. We don’t do it to avoid guilt and shame. If we do it with that heart, we’re doing it out of the OLD law. And really… it’s selfish. YOU’re obeying so that YOU don’t feel bad or guilt. YOU’re doing what’s right so YOU can be a better person. YOU don’t want God to be made at YOU for messing up. Whenever you’re under the law, it’s all about self.   If you live by the Law alone, YOU are the focus.  What YOU did, how YOU felt, what YOU thought.    When you live by the Law of LOVE, it becomes about God.   What GOD wants, how GOD feels, what GOD desires, what GOD did..    It’s like a marriage.   If I live my whole life doing things for my husband so that he’ll like me…..I’m not really loving him..I’m loving myself.   I want him to love me, so I do X for him.   But really the result of that, is that he is not getting “loved”.   And all that creates in me, is the desire to do what I have to do to get what I want.   When I act out of Love, and simply do things for him because I love him…..THEN his needs are met because they are actively being pursued out of Love.  I’m looking for ways to serve him, because I love him.   If my goal is only to make sure he loves me, then I will never go above and beyond what I have to do to get that.   But when I act out love, it is an endless pursuit of seeking out his needs and meeting them.   And when he does the same for me, both of our needs will never fail to be met.  That’s how it is with God.   God is ALWAYS actively pursuing us, and meeting our needs.  He NEVER fails in that.  And when we give that back to him in return, we both are fulfilled.    

There is no more shame except for the guilt and shame we put on ourselves. It’s not from God. If it was, then why did Christ die?   We are a NEW CREATION.  The OLD has passed away.    Our old man, our old sin nature is DEAD.   As the bible says “reckon yourself to be dead, and alive in Christ”    You, the old you, are dead.   The old you no longer exists.   Christ is now alive in you.   Every time you start living under the old law, feeling guilt, feeling shame, feeling worthless or hopeless, that is you simply acting out of your old dead nature.  It’s like picking up a dead body and carrying it around with you.  No wonder it stinks!  It’s dead for crying out loud! 

The most important thing to remember is that Salvation is progressive.  It’s a 3 part process, past present and future.  When you got saved, your spirit was saved once and for all.    You body will be saved when Christ returns. but your SOUL is BEING saved day by day, step by step, moment by moment.  It’s a process we walk out.   Continually laying to rest our old natures and feeding and building up our Spirit Man.   When we sin, we are letting our Soul Man rule.  THis christian life is about learning to let our Spirit Man rule.  Our Spirit Man is the the part of us that God resurrected when we repented and submitted out lives to him.  Guilt and Shame feed the Soul Man.   Love and Worship feed the Spirit Man.  

Summed up, the Law isn’t a limit to the love of God, but instead yet another display of his great love for us. Everything and anything he does HAS to be done out of Love. God IS love! Therefore there are no limits. That is the essence of who he is. It would be like asking you to do something that wasn’t you. Well… you can’t! Everything you do is you. You can’t expect pork from a cow. You can’t expect something from someone that isn’t in them. God is full of Love, and that is all that will come out of him.  

Matt. 5:17-20 talks about Christ coming to fulfill not destroy. You’ll need to look up exactly what destroy means. but I believe it means destroy a building. Destroy it so that it would be useless. Christ is love, love fulfills the law. If the law could limit love, it would say that the law is stronger then Christ (or love) or has power to say where it stops. But love CONQUERED the law. Under the old law, yes! His love was limited by the law. But the law is no longer greater then his love. Love conquered it, and now is the ruler for those who choose to make Love (Christ) the king of their life.  Now,  LOVE gets to say where the old law stops. And it says that it stops where the blood begins. Where that blood starts, we become free from the law.

 It’s like a throne… called Law. Before sin reigned over the kingdom. and because a kingdom represents the king, it was a kingdom of shame, condemnation, death, and anything else that comes out of sin. BUT… Christ, came and dethroned the old law of sin and death, conquered it, and established HIS kingship.

 Remember Christ doesn’t deal with the action. He deals with the heart. He doesn’t care if you’re “doing” good things. He cares WHY you’re doing good things. Are you doing it to be a better person? Or do you understand that you need Christ in you’re life and without him you’re nothing. BUT REMEMBER!!  WITH CHRIST YOU ARE EVERYTHING because it is no longer you that lives, but Christ in you.    To sit in hopelessness, despair, shame, and guilt, is to deny the very essence of Christ!!  Because Christ LIVES IN YOU.   You are FILLED with the HOPE of Christ.  you are WASHED in the blood!!!   the Bible says that Christ came to abolish SIN SICKNESS POVERTY AND DEATH.    That means that THOSE THINGS ARE NOT A PART OF YOU.   Because YOU are dead!   Christ now lives IN YOU.    You are filled with the Fruit of the Spirit.   Love Joy Peace PAtience, Kindness, Gentleness, a Sound Mind, etc, because those things are all Christ.   Anything that is not of this, is a lie.   You have a new identity.   The Life of Christ. 

This is something that has changed my entire life.   Given me hope.   I do not deal with depression anymore, because I now understand that that part of me is DEAD.   It can’t touch me.   Depression is not my identity.   Hope is now my identity.  the woman (me) that lived in depression, that felt hopeless, that failed, she’s dead and gone.  She has been crucified with Christ, and it is now longer she that lives, but Christ in her.  

Remember this.  this will change your life  Even in the old testament, when the Israelites would come to offer sacrifices for their sins…they would bring a spotless lamb.    The Priest would examine the lamb, and when he was found to be spotless, the lamb was sacrificed, and the sins were paid for.   THE PRIEST NEVER LOOKED AT THE MAN.  ONLY THE LAMB.     The bible says that Christ is the Lamb.   GOD DOESNT” LOOK AT US.   ONLY THE LAMB–CHRIST.   He doesnt’ see anything we do, any of our mistakes, any of our sins.  He looks ONLY at the lamb….Finds it spotless….and considers our debts paid.    We now walk in the freedom of a paid debt.   

The words of the text which heads this page are few, short and soon spoken; but they contain great things. Like those golden sayings, “To me to live is Christ,” “I live, yet not I, but Christ lives in me,” they are singularly rich and suggestive (Phil. 1:21; Gal. 2:20).

These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls. If not, we may be sure we have yet much to learn.

Let me try to set before my readers in what sense Christ is all, and let me ask them, as they read, to Judge themselves honestly, that they may not make shipwreck in the judgment of the last day.

I purposely close this volume with a message on this remarkable text. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. I began the volume with a plain statement about sin. Let me end it with an equally plain statement about Christ.

1. Christ is all in the counsels of God

a. There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look, they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown.

And where was Christ then?

Even then Christ was “with God” and “was God” and was “equal with God” (John 1:1; Phil. 2:6). Even then He was the beloved Son of the Father “You loved Me,” He says, “before the foundation of the world.” “I had glory with You before the world began.” “I was set up from everlasting, from the beginning, or ever the earth was” (John 17:5, 24; Prov. 8:23). Even then He was the Savior if “foreordained before the foundation of the world” (1 Pet. 1:20), and believers were “chosen in Him” (Eph. 1:4).

b. There came a time when this earth was created in its present order. Sun, moon and stars, sea, land and all their inhabitants were called into being, and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground.

And where was Christ then?

Hear what the Scripture says: “All things were made by Him, and without Him was not any thing made that was made” (John 1:3). “By Him were all things created, that are in heaven and that are in earth” (Col. 1:16). “And You, Lord, in the beginning have laid the foundation of the earth; and the heavens are the works of Your hands” (Heb. 1:10). “When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth then I was by Him, as one brought up with Him” (Prov. 8:27–30). Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig tree, the vine, He spoke of things which He Himself had made.

c. There came a day when sin entered the world. Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favor of God, and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell and everlasting ruin.

And where was Christ then?

In that very day He was revealed to our trembling parents as the only hope of salvation. The very day they fell, they were told that the seed of the woman should yet bruise the serpent’s head, that a Savior born of a woman should overcome the devil, and win for sinful man an entrance to eternal life (Gen. 3:15). Christ was held up as the true light of the world, in the very day of the Fall; and never has any name been made known from that day by which souls could be saved, excepting His By Him all saved souls have entered heaven, from Adam downwards; and without Him none have ever escaped hell.

d. There came a time when the world seemed sunk and buried in ignorance of God. After four thousand years the nations of the earth appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian and Roman empires had done nothing but spread superstition and idolatry. Poets, historians, philosophers had proved that, with all their intellectual powers, they had no right knowledge of God, and that man, left to himself, was utterly corrupt. “The world, by wisdom, knew not God” (1 Cor. 1:21). Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin.

And what did Christ do then?

He left the glory He had had from all eternity with the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone; as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God’s right hand, and there sat down, waiting until His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God’s appointment all that concerns the salvation of souls.

e. There is a time coming when sin shall be cast out from this world. Wickedness shall not always flourish unpunished, Satan shall not always reign, creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwells righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea (Rom. 8:22; Acts 3:21; 2 Pet. 3:13; Isa. 11:9).

And where shall Christ be then? And what shall He do?

Christ Himself shall be King. He shall return to this earth, and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Matt. 24:30; Rev. 11:15; Ps. 2:8; Phil. 2:10, 11; Dan. 7:14).

f. There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works (Rev. 20:13; Dan. 12:2).

And where will Christ be then?

Christ Himself will be the Judge. “The Father . . . has all judgment unto the Son.” “When the Son of man shall come in His glory: then shall He sit upon the throne of His glory and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divides the sheep from the goats.” “We must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad” (John 5:22; Matt. 25:31, 32; 2 Cor. 5:10).

Now if any reader of this message thinks little of Christ, let him know this day that he is very unlike God! You are of one mind, and God is of another. You are of one judgment, and God is of another. You think it enough to give Christ a little honor, a little reverence, a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution and judgment—in all these, Christ is “all”.

Surely we shall do well to consider these things. Surely it is not written in vain “He that honors not the Son honors not the Father which has sent Him” (John 5:23).

2. Christ is all in the Bible

In every part of both Testaments Christ is to be found—dimly and indistinctly at the beginning, more clearly and plainly in the middle, fully and completely at the end—but really and substantially everywhere.

Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key.

a. It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar was a practical confession that a Savior was looked for who would die for sinners—a Savior who should take away man’s sin, by suffering, as his Substitute and Sin–bearer, in his stead (1 Peter 3:18). It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!

b. It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission (Heb. 11:4).

c. It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood “Behold,” he said, “the Lord comes with ten thousands of His saints, to execute judgment upon all” (Jude 14, 15).

d. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed, in one born of his family, all the nations of the earth should be blessed. By faith he saw Christ’s day, and was glad (John 8:56).

e. It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that “gathering together” unto Him which is yet to be accomplished. “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be” (Gen. 49:10).

f. It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice, the continual shedding of blood, the altar, the mercy–seat, the high priest, the passover, the day of atonement, the scapegoat—all these were so many pictures, types and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them Christ, line upon line, and, as we teach little children, by similitudes. It was in this sense especially that “the law was a schoolmaster to read” the Jews “unto Christ” (Gal. 3:24).

g. It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them, the manna from heaven which every morning fed them, the water from the smitten rock which followed them—all and each were figures of Christ The bronze serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ (1 Cor. 10:4; John 3:14).

h. It was Christ of whom all the judges were types. Joshua and David and Gideon and Jephthah and Samson, and all the rest whom God raised up to deliver Israel from captivity—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.

i. It was Christ of whom David the king was a type. Anointed and chosen when few gave him honor, despised and rejected by Saul and all the tribes of Israel, persecuted and obliged to flee for his life, a man of sorrow all his life, and yet at length a conqueror—in all these things David represented Christ.

j. It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow (1 Pet. 1:11). They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Spirit to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds.

k. It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are Christ living, speaking and moving among men. The Acts are Christ preached, published and proclaimed. The Epistles are Christ written of, explained and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ.

I charge every reader of this message to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which Christ is all? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the center of all. It is no wonder if you find your Bible a dull book!

3. Christ is all in the religion of all true Christians.

In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of everyone that is saved. I hold that there is a perfect harmony and unison in the action of the three People of the Trinity, in bringing any man to glory, and that all three cooperate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is merciful, the Son is merciful, the Holy Spirit is merciful. The same Three who said at the beginning, “Let us create,” said also, “Let us redeem and save.” I hold that everyone who reaches heaven will ascribe all the glory of his salvation to Father, Son and Holy Spirit, three People in one God.

But, at the same time, I see clear proof in Scripture, that it is mind of the blessed Trinity that Christ should be prominently and distinctly exalted, in the matter of saving souls. Christ is set forth as the Word, through whom God’s love to sinners is made known. Christ’s incarnation and atoning death on the cross are the great corner–stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting–place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has sealed and appointed to convey life to a dead world (John 6:27). It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has “pleased the Father than in Christ all fullness should dwell” (Col. 1:19). What the sun is in the skies of heaven, that Christ is in true Christianity.

I say these things by way of explanation. I want my readers clearly to understand, that in saying, “Christ is all,” I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean.

a. Christ is all in a sinner’s justification before God.

Through Him alone we can have peace with a holy God. By Him alone we can have admission into the presence of the Most High, and stand there without fear. “We have boldness and access with confidence by the faith of Him.” In Him alone can God be just, and justify the ungodly (Eph. 3:12; Rom. 3:26).

With which can any mortal man come before God? What can we bring as a plea for acquittal before that glorious Being, in whose eyes the very heavens are not clean?

Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbor? Shall we bring forward our prayers, our regularity, our morality, our amendments, our churchgoing? Shall we ask to be accepted because of any of these?

Which of these things will stand the searching inspection of God’s eye? Which of them will actually justify us? Which of them will carry us clear through judgment and land us safe in glory?

None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand. Take any of us, and look narrowly into our ways, and we are nothing but sinners. There is but one verdict we are all guilty, all deserve hell, all ought to die. With which can we come before God?

We must come in the name of Jesus, standing on no other ground, pleading no other plea than this: “Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him.” The garment of our Elder Brother, the righteousness of Christ, this is the only robe which can cover us, and enable us to stand in the light of heaven without shame.

The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and shibboleth, and we shall enter and live.

The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born.

Oh, let us never forget that Christ must be all to that soul who would be justified! We must be content to go to heaven as beggars, saved by free grace, simply as believers in Jesus, or we shall never be saved at all.

Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, “Lord have mercy on me,” without Christ? Friend, you are sowing misery for yourself, and unless you alter, you will awake to endless woe.

Is there a proud, formal soul among the readers of this book? Is there anyone thinking to make himself fit for heaven, and good enough to pass muster by his own doings? Brother, you are building a Babel, and you will never reach heaven in your present state.

But is there a laboring, heavy–laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, “Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not only believe.”

Do you fear wrath? Christ can deliver you from the wrath to come. Do you feel the curse of a broken law? Christ can redeem you from the curse of the law. Do you feel far away? Christ has suffered, to bring you near to God. Do you feel unclean? Christ’s blood can cleanse all sin away. Do you feel imperfect? You shall be complete in Christ. Do you feel as if you were nothing? Christ shall be all in all to your soul. Never did saint reach heaven with any tale but this “I was washed and made white in the blood of the Lamb” (Rev. 7:14).

b. Christ is not only all in the justification of a true Christian, but He is also all in his sanctification. I would not have anyone misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy until he comes to Christ and is united to Him. Until then his works are dead works, and he has no holiness at all. First you must be joined to Christ, and then you shall be holy. “Without Him, separate from Him, you can do nothing” (John 15:5).

And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His people. A believer must not only “receive Christ Jesus the Lord” but “walk in Him, and be rooted and built up in Him” (Col. 2:6, 7).

Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus, looking at His cross, and learning fresh motives for a closer walk with God, looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day (Heb. 12:2; 2 Cor. 3:18).

The true secret of coming up out of the wilderness is to come up leaning on the Beloved (Song 8:5). The true way to be strong is to realize our weakness, and to feel that Christ must be all. The true way to grow in grace is to make use of Christ as a fountain for every minute’s necessities. We ought to employ Him as the prophet’s wife employed the oil—not only to pay our debts, but to live on also. We should strive to be able to say, “The life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (2 Kings 4:7; Gal. 2:20).

I pity those who try to be holy without Christ! Your labor is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, “I can do all things through Christ which strengthens me” (Phil. 4:13).

c. Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present. A saved soul has many sorrows. He has a body like other men, weak and frail. He has a heart like other men, and often a more sensitive one too. He has trials and losses to bear like others, and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose a place in life to fill blamelessly, unconverted relatives to bear with patiently, persecutions to endure and a death to die.

And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but the consolation there is in Christ (Phil. 2:1).

Jesus is indeed the Brother born for adversity. He is the Friend that sticks closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself (Heb. 4:15). He knows what sorrow is, for He was a Man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, “All my bones are out of joint” (Ps. 22:14). He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He had no honor in His own house.

And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit, how to fill up gaps in empty hearts, how to speak a word in season to the weary, how to heal the broken heart, how to make all our bed in sickness, how to draw near when we are faint, and say, “Fear not I am your salvation” (Lam. 3:57).

We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good physician, He will not measure out to us one drop of sorrow too much. David once said, “In the multitude of my thoughts within me, Your comforts delight my soul” (Ps. 104:19). Many a believer, I am sure, could say as much. “If the Lord Himself had not stood by me, the deep waters would have gone over my soul” (Ps. 124:5).

How a believer gets through all his troubles appears wonderful. flow he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this, that Christ is not only justification and sanctification, but consolation also.

Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure, that it is disappointment, annoyance, incessant trouble, worry, vanity and vexation of spirit. But no man was ever disappointed in Christ.

d. But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come. Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God—the sincere, thorough–going Christian—can give a reasonable account of the hope that is in him. No hope is reasonable which is not scriptural.

A true Christian has a good hope when he looks forward; the worldly man has none. A true Christian sees light in the distance; the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this that Jesus Christ is coming again, coming without sin, coming with all His people, coming to wipe away every tear, coming to raise His sleeping saints from the grave, coming to gather together all His family, that they may be forever with Him.

Why is a believer patient? Because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King.

Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven, his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that “He that shall come will soon come, and will not tarry.” Christ is coming, and that is enough (Heb. 10:37).

This is indeed a “blessed hope!” (Titus 2:13.) Now is the school–time, then the eternal holiday. Now is the tossing on the waves of a troublesome world, then the quiet harbor. Now is the scattering, then the gathering. Now is the time of sowing, then the harvest. Now is the working season, then the wages. Now is the cross, then the crown.

People talk of their “expectations” and hopes from this world. None have such solid expectations as a saved soul. He can say, “My soul, wait you only upon God; my expectation is from Him” (Ps. 62:5).

In all true saving religion Christ is all in justification, all in sanctification, all in comfort, all in hope. Blessed is that mother’s child that knows it, and far more blessed is he that feels it, too. Oh, that men would prove themselves, and see what they know of it for their own souls!

4. Christ will be all in heaven

I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also Christ is all.

Like the altar in Solomon’s temple, Christ crucified will be the grand object in heaven. That altar struck the eye of everyone who entered the temple gates. It was a great bronze altar, twenty cubits broad, as broad as the front of the temple itself (2 Chron. 3:4; 4:1). So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne, and surrounded by adoring angels and saints, there will be “the Lamb that was slain.” And “the Lamb shall be the light, of the place” (Rev. 5:6; 21:23).

The praise of the Lord Jesus, will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, “Worthy is the Lamb that was slain …. Blessing, and honor, and glory, and power, be unto Him that sits upon the throne, and unto the Lamb forever and ever” (Rev. 5:12, 13).

The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall “serve Him day and night in His temple” (Rev. 7:15). Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without weariness.

The presence of Christ Himself shall be one everlasting enjoyment of the inhabitants of heaven. We shall see His face, and hear His voice, and speak with Him as friend with friend (Rev. 22:4). Sweet is the thought that whoever may be warning at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants (Ps. 17:15).

What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. “Better, indeed will be the sight of the eyes than the wandering of the desire!” (Eccl. 6:9.)

But alas, how little fit for heaven are many who talk of going to heaven, when they die, while they manifestly have no saving faith and no real acquaintance with Christ. You give Christ no honor here. You have no communion with Him. You do not love Him. Alas, what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late!

I trust I have now shown how deep are the foundations of that little expression “Christ is all”.

I might easily add to the things I have said, if space permitted. The subject is not exhausted. I have barely walked over the surface of it. There are mines of precious truth connected with it, which I have left unopened.

I might show how Christ ought to be all in a visible church. religious buildings, numerous religious services, gorgeous ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honored, magnified and exalted. That church is but a dead carcass in which Christ is not all.

I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do is to lift up Christ. We are to be like the pole on which the bronze serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King’s Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honor that minister who does not testify of Christ, who does not make Christ all.

I might show how language seems exhausted in the Bible, in describing Christ’s various offices. I might describe how figures seem endless, which are employed in unfolding Christ’s fullness. The High Priest, the Mediator, the Redeemer, the Savior, the Advocate, the Shepherd, the Physician, the Bridegroom, the Head, the Bread of Life, the Light of the world, the Way, the Door, the Vine, the Rock, the Fountain, the Sun of Righteousness, the Forerunner, the Surety, the Captain, the Prince of life, the Amen, the Almighty, the Author and Finisher of faith, the Lamb of God, the King of saints, the Wonderful, the Mighty God, the Counselor, the Bishop of souls—all these, and many more, are names given to Christ in Scripture. Each is a fountain of instruction and comfort for everyone who is willing to drink of it. Each supplies matter for useful meditation.

But I trust I have said enough to throw light on the point I want to impress on the minds of all who read this message. I trust I have said enough to show the immense importance of the practical conclusions with which I now desire to finish the subject.

1. Is Christ all? Then let us learn the utter uselessness of a Christless religion. There are only too many baptized men and women who practically know nothing at all about Christ. Their religion consists in a few vague notions and empty expressions. They “trust they are no worse than others.” They “keep to their church”. They “try to do their duty”. They “do nobody any harm.” They “hope God will be merciful to them”. They “trust the Almighty will pardon their sins, and take them to heaven when they die”. This is about the whole of their religion!

But what do these people know practically about Christ? Nothing, nothing at all! What experimental acquaintance have they with His offices and work, His blood, His righteousness, His mediation, His priesthood, His intercession? None, none at all! Ask them about a saving faith, ask them about being born again of the Spirit, ask them about being sanctified in Christ Jesus. What answer will you get? You are a barbarian to them. You have asked them simple Bible questions. But they know no more about them experimentally than a Buddhist or a Turk. And yet this is the religion of hundreds and thousands of people who are called Christians all over the world!

If any reader of this message is a man of this kind, I warn him plainly that such Christianity will never take him to heaven. It may do very well in the eye of man. It may pass muster very decently at the vestry meeting, in the place of business, in the House of Commons, or in the streets. But it will never comfort you. It will never satisfy your conscience. It will never save your soul.

I warn you plainly that all notions and theories about God being merciful without Christ, and excepting through Christ, are baseless delusions and empty fancies. Such theories are as purely an idol of man’s invention as the idol of Juggernaut. They are all of the earth, earthy. They never came down from heaven. The God of heaven has sealed and appointed Christ as the one only Savior and way of life, and all who would be saved must be content to be saved by Him, or they will never be saved at all.

Let every reader take notice. I give you fair warning this day. A religion without Christ will never save your soul.

2. Let me say another thing: Is Christ all? Then learn the enormous folly of joining anything with Christ in the matter of salvation. There are multitudes of baptized men and women who profess to honor Christ, but in reality do Him great dishonor. They give Christ a certain place in their system of religion, but not the place which God intended Him to fill. Christ alone is not all in all to their souls. No! It is either Christ and the church, or Christ and the sacraments, or Christ and His ordained ministers, or Christ and their own repentance, or Christ and their own goodness, or Christ and their own prayers, or Christ and their own sincerity and charity, on which they practically rest their souls.

If any reader of this message is a Christian of this kind, I warn him also plainly, that his religion is an offense to God. You are changing God’s plan of salvation into a plan of your own devising. You are in effect deposing Christ from His throne, by giving the glory due to Him to another.

I care not who it is that teaches such religion, and on whose word you build. Whether he be pope or cardinal, archbishop or bishop, dean or archdeacon, presbyter or deacon, Episcopalian or Presbyterian, Baptist or Independent, Wesleyan or Plymouth brother, whoever adds anything to Christ, teaches you wrong.

I care not what it is that you add to Christ. Whether it be the necessity of joining the church of Rome, or of being an Episcopalian, or of becoming a free churchman, or of giving up the liturgy, or of being dipped—whatever you may practically add to Christ in the matter of salvation, you do Christ an injury.

Take heed what you are doing. Beware of giving to Christ’s servants the honor due to none but Christ. Beware of giving the Lord’s ordinances the honor due unto the Lord. Beware of resting the burden of your soul on anything but Christ, and Christ alone.

3. Let me say another thing. Is Christ all? Then let all who want to be saved, apply direct to Christ. There are many who hear of Christ with the ear and believe all they are told about Him. They allow that there is no salvation excepting in Christ. They acknowledge that Jesus alone can deliver them from hell, and present them faultless before God.

But they seem never to get beyond this general acknowledgment. They never fairly lay hold on Christ for their own souls. They stick fast in a state of wishing and wanting and feeling and intending, and never get any further. They see what we mean; they know it is all true. They hope one day to get the full benefit of it, but at present they get no benefit whatever. The world is their all Politics are their all. Pleasure is their all. Business is their all. But Christ is not their all.

If any reader of this message is a man of this kind, I warn him also plainly, he is in a bad state of soul. You are as truly in the way to hell in your present condition, as Judas Iscariot or Ahab or Cain. Believe me, there must be actual faith in Christ, or else Christ died in vain, so far as you are concerned. It is not looking at the bread that feeds the hungry man, but the actual eating of it. It is not gazing on the lifeboat that saves the shipwrecked sailor, but the actual getting into it. It is not knowing and believing that Christ is a Savior that can save your soul, unless there are actual transactions between you and Christ. You must be able to say, “Christ is my Savior, because I have come to Him by faith, and taken Him for my own.” “Much of religion,” said Luther, “turns on being able to use possessive pronouns. Take from me the word ‘my, ’ and you take from me God!”

Hear the advice I give you this day, and act upon it at once. Stand still no longer, waiting for some imaginary frames and feelings which will never come. Hesitate no longer under the idea that you must first of all obtain the Spirit, and then come to Christ. Arise and come to Christ just as you are. He waits for you, and is as willing to save as He is mighty. He is the appointed Physician for sin–sick souls. Deal with Him as you would with your doctor about the cure of a disease of your body. Make a direct application to Him and tell Him all your wants. Take with you words this day, and cry mightily to the Lord Jesus for pardon and peace, as the thief did on the cross. Do as that man did cry, “Lord, remember me” (Luke 23:42). Tell Him you have heard that He receives sinners, and that you are such. Tell Him you want to be saved, and ask Him to save you. Rest not until you have actually tasted for yourself that the Lord is gracious. Do this, and you shall find, sooner or later, if you are really in earnest, that Christ is all.

4. One more thing let me add. Is Christ all? Then let all His converted people deal with Him as if they really believed it. Let them lean on Him and trust Him far more than they have ever done yet. Alas, there are many of the Lord’s people who live far below their privileges! There are many truly Christian souls who rob themselves of their own peace and forsake their own mercies. There are many who insensibly join their own faith, or the work of the Spirit in their own hearts, to Christ, and so miss the fullness of gospel peace. There are many who make little progress in their pursuit of holiness and shine with a very dim light. And why is all this? Simply because in nineteen cases out of twenty men do not make Christ all in all.

Now I call on every reader of this message who is a believer, I beseech him for his own sake, to make sure that Christ is really and thoroughly his all in all. Beware of allowing yourself to mingle anything of your own with Christ.

Have you faith? It is a priceless blessing. Happy indeed are they who are willing and ready to trust Jesus. But take heed you do not make a Christ of your faith. Rest not on your own faith, but on Christ.

Is the work of the Spirit in your soul? Thank God for it. It is a work that shall never be overthrown. But oh, beware lest, unawares to yourself, you make a Christ of the work of the Spirit! Rest not on the work of the Spirit, but on Christ.

Have you any inward feelings of religion, and experience of grace? Thank God for it. Thousands have no more religious feeling than a cat or dog. But oh, beware lest you make a Christ of your feelings and sensations! They are poor, uncertain things and sadly dependent on our bodies and outward circumstances. Rest not a grain of weight on your feelings. Rest only on Christ.

Learn, I entreat you, to look more and more at the great object of faith, Jesus Christ, and to keep your mind dwelling on Him. So doing you would find faith and all the other graces grow, though the growth at the time might be imperceptible to yourself. He that would prove a skillful archer must look not at the arrow, but at the mark.

Alas, I fear there is a great piece of pride and unbelief still sticking in the hearts of many believers! Few seem to realize how much they need a Savior. Few seem to understand how thoroughly they are indebted to Him. Few seem to comprehend how much they need Him every day. Few seem to feel how simply and like a child they ought to hang their souls on Him. Few seem to be aware how full of love He is to His poor, weak people, and how ready to help them! And few therefore seem to know the peace and joy and strength and power to live a godly life, which is to be had in Christ.

Change your plan, reader, if your conscience tells you are guilty; change your plan, and learn to trust Christ more. Physicians love to see patients coming to consult them; it is their office to receive the sickly, and if possible to effect cures. The advocate loves to be employed; it is his calling. The husband loves his wife to trust him and lean upon him; it is his delight to cherish her and promote her comfort. And Christ loves His people to lean on Him, to rest in Him, to call on Him, to abide in Him.

Let us all learn and strive to do so more and more. Let us live on Christ. Let us live in Christ. Let us live with Christ. Let us live to Christ. So doing, we shall prove that we fully realize that Christ is all. So doing, we shall feel great peace, and attain more of that holiness without which no man shall see the Lord (Hebrews 12:14).

These words were written about the tribe of Issachar, in the days when David first began to reign over Israel. It seems that after Saul’s unhappy death, some of the tribes of Israel were undecided what to do. “Under which king?” was the question of the day in Palestine. Men doubted whether they should cling to the family of Saul, or accept David as their king. Some hung back, and would not commit themselves; others came forward boldly, and declared for David. Among these last were many of the children of Issachar; and the Holy Spirit gives them a special word of praise. He says, “They were men that had understanding of the times.”

I cannot doubt that this sentence, like every sentence in Scripture, was written for our learning. These men of Issachar are set before us as a pattern to be imitated, and an example to be followed; for it is a most important thing to understand the times in which we live, and to know what those times require. The wise men in the court of Ahasuerus knew the times (Esther 1:13). Our Lord Jesus Christ blames the Jews, because they “knew not the time of their visitation,” and did not “discern the signs of the times” (Luke 19:44; Matt. 16:3). Let us take heed lest we fall into the same sin. The man who is content to sit ignorantly by his own fireside, wrapped up in his own private affairs, and has no public eye for what is going on in the church and the world, is a miserable patriot, and a poor style of Christian. Next to our Bibles and our own hearts, our Lord would have us study our own times.

1. First and foremost, the times require of us a bold and unflinching maintenance of the entire truth of Christianity, and the divine authority of the Bible.

Our lot is cast in an age of abounding unbelief, skepticism and, I fear I must add, infidelity. Never, perhaps, since the days of Celsus, Porphyry and Julian, was the truth of revealed religion so openly and unblushingly assailed, and never was the assault so speciously and plausibly conducted. The words which Bishop Butler wrote in 1736 are curiously applicable to our own days “It is come to be taken for granted by many people, that Christianity is not even a subject of inquiry, but that it is now at length discovered to be fictitious. And accordingly they treat it as if, in the present age, this was an agreed point among all people of discernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world.” I often wonder what the good bishop would have now said, if he had lived in 1879.

In reviews, magazines, newspapers, lectures, essays and sometimes even in sermons, scores of clever writers are incessantly waging war against the very foundations of Christianity. Reason, science, geology, anthropology, modern discoveries, free thought, are all boldly asserted to be on their side. No educated person, we are constantly told nowadays, can really believe supernatural religion, or the plenary inspiration of the Bible, or the possibility of miracles. Such ancient doctrines as the Trinity, the deity of Christ, the personality of the Holy Spirit, the atonement, the obligation of the Sabbath, the necessity and efficacy of prayer, the existence of the devil and the reality of future punishment, are quietly put on the shelf as useless old almanacs, or contemptuously thrown overboard as lumber! And all this is done so cleverly, and with such an appearance of candor and liberality, and with such compliments to the capacity and nobility of human nature, that multitudes of unstable Christians are carried away as by a flood, and become partially unsettled, if they do not make complete shipwreck of faith.

The existence of this plague of unbelief must not surprise us for a moment. It is only an old enemy in a new dress, an old disease in a new form. Since the day when Adam and Eve fell, the devil has never ceased to tempt men not to believe God, and has said, directly or indirectly, “You shall not die even if you do not believe.” In the latter days especially we have warrant of Scripture for expecting an abundant crop of unbelief “When the Son of man comes, shall He find faith on the earth?” “Evil men and seducers shall wax worse and worse,” “There shall come in the last days scoffers” (Luke 18:8; 2 Tim. 3:13; 2 Peter 3:3). Here in England skepticism is that natural rebound from semi–popery and superstition which many wise men have long predicted and expected. It is precisely that swing of the pendulum which far–sighted students of human nature looked for; and it has come.

But as I tell you not to be surprised at the widespread skepticism of the times, so also I must urge you not to be shaken in mind by it, or moved from your steadfastness. There is no real cause for alarm. The ark of God is not in danger, though the oxen seem to shake it. Christianity has survived the attacks of Hume and Hobbes and Tindal, of Collins and Woolston and Bolingbroke and Chubb, of Voltaire and Payne and Holyoake. These men made a great noise in their day, and frightened weak people, but they produced no more effect than idle travelers produce by scratching their names on the great pyramid of Egypt. Depend on it, Christianity in like manner will survive the attacks of the clever writers of these times. The startling novelty of many modern objections to revelation, no doubt, makes them seem more weighty than they really are. It does not follow, however, that hard knots cannot be untied because our fingers cannot untie them, or formidable difficulties cannot be explained because our eyes cannot see through or explain them. When you cannot answer a skeptic, be content to wait for more light; but never forsake a great principle. In religion, as in many scientific questions, said Faraday, “The highest philosophy is often a judicious suspense of judgment.” He that believes shall not make haste: he can afford to wait.

When skeptics and infidels have said all they can, we must not forget that there are three great broad facts which they have never explained away, and I am convinced they never can, and never will. Let me tell you briefly what they are. They are very simple facts, and any plain man can understand them.

a. The first fact is Jesus Christ Himself. If Christianity is a mere invention of man, and the Bible is not from God, how can infidels explain Jesus Christ? His existence in history they cannot deny. How is it that without force or bribery, without arms or money, He has made such an immensely deep mark on the world as He certainly has? Who was He? What was He? Where did He come from? How is it that there never has been one like Him, neither before nor after, since the beginning of historical times? They cannot explain it. Nothing can explain it but the great foundation principle of revealed religion, that Jesus Christ is God, and His gospel is all true.

b. The second fact is the Bible itself. If Christianity is a mere invention of man, and the Bible is of no more authority than any other uninspired volume, how is it that the book is what it is? How is it that a book written by a few Jews in a remote corner of the earth, written at distant periods without consort or collusion among the writers; written by members of a nation which, compared to Greeks and Romans, did nothing for literature—how is it that this book stands entirely alone, and there is nothing that even approaches it, for high views of God, for true views of man, for solemnity of thought, for grandeur of doctrine, and for purity of morality? What account can the infidel give of this book, so deep, so simple, so wise, so free from defects? He cannot explain its existence and nature on his principles. We only can do that who hold that the book is supernatural and of God.

c. The third fact is the effect which Christianity has produced on the world. If Christianity is a mere invention of man, and not a supernatural, divine revelation, how is it that it has wrought such a complete alteration in the state of man kind? Any well–read man knows that the moral difference between the condition of the world before Christianity was planted and since Christianity took root is the difference between night and day, the kingdom of heaven and the kingdom of the devil.

Whenever you are tempted to be alarmed at the progress of infidelity, look at the three facts I have just mentioned, and cast your fears away. Take up your position boldly behind the ramparts of these three facts, and you may safely defy the utmost efforts of modern skeptics. They may often ask you a hundred questions you cannot answer, and start ingenious problems about various readings, or inspiration, or geology, or the origin of man, or the age of the world, which you cannot solve. They may vex and irritate you with wild speculations and theories, of which at the time you cannot prove the fallacy, though you feel it. But be calm and fear not. Remember the three great facts I have named, and boldly challenge skeptics to explain them away. The difficulties of Christianity no doubt are great; but, depend on it, they are nothing compared to the difficulties of infidelity.

2. The times require at our hands distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing church is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without. Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with color blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. Popery or Protestantism, an atonement or no atonement, a personal Holy Spirit or no Holy Spirit, future punishment or no future punishment, “high” church or “low” church or “broad” church, Trinitarianism, Arianism, or Unitarianism, nothing comes amiss to them: they can swallow all, if they cannot digest it! Carried away by a fancied liberality and charity, they seem to think everybody is right and nobody is wrong, every clergyman is sound and none are unsound, everybody is going to be saved and nobody is going to be lost. Their religion is made up of negatives; and the only positive thing about them is, that they dislike distinctness, and think all extreme and decided and positive views are very naughty and very wrong!

These people live in a kind of mist or fog. They see nothing clearly, and do not know what they believe. They have not made up their minds about any great point in the gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification or regeneration or sanctification or the Lord’s Supper or baptism or faith or conversion or inspiration or the future state. They are eaten up with a morbid dread of controversy and an ignorant dislike of “party spirit,” and yet they really cannot define what they mean by these phrases. The only point you can make out is that they admire earnestness and cleverness and charity, and cannot believe that any clever, earnest, charitable man can ever be in the wrong! And so they live on undecided; and too often undecided they drift down to the grave, without comfort in their religion and, I am afraid, often without hope.

The explanation of this boneless, nerveless, jellyfish condition of soul is not difficult to find. To begin with, the heart of man is naturally in the dark about religion, has no intuitive sense of truth and really needs instruction and illumination. Beside this, the natural heart in most men hates exertion in religion and cordially dislikes patient painstaking inquiry. Above all, the natural heart generally likes the praise of others, shrinks from collision and loves to be thought charitable and liberal. The whole result is that a kind of broad religious “agnosticism” just suits an immense number of people, and specially suits young people. They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you, “I do not pretend to understand controversy; I decline to examine controverted points. I dare say it is all the same in the long run.” Who does not know that such people swarm and abound everywhere?

Now I do beseech all who read this message to beware of this undecided state of mind in religion. It is a pestilence which walks in darkness, and a destruction that kills in noonday. It is a lazy, idle frame of soul which, doubtless, saves men the trouble of thought and investigation; but it is a frame of soul for which there is no warrant in the Bible, nor yet in the Articles or Prayer Book of the Church of England. For your own soul’s sake dare to make up your mind what you believe, and dare to have positive distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions; and let no fear of man and no morbid dread of being thought party–spirited, narrow or controversial, make you rest contented with a bloodless, boneless, tasteless, colorless, lukewarm, undogmatic Christianity.

Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology, by telling men roundly of Christ’s vicarious death and sacrifice, by showing them Christ’s substitution on the cross and His precious blood, by teaching them justification by faith and bidding them believe on a crucified Savior, by preaching ruin by sin, redemption by Christ, regeneration by the Spirit, by lifting up the bronze serpent, by telling men to look and live, to believe, repent and be converted. This, this is the only teaching which for eighteen centuries God has honored with success, and is honoring at the present day both at home and abroad. Let the clever advocates of a broad and undogmatic theology—the preachers of the gospel of earnestness and sincerity and cold morality—let them, I say, show us at this day any English village or parish or city or town or district, which has been evangelized without “dogma,” by their principles. They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts. The good that is done in the earth may be comparatively small. Evil may abound and ignorant impatience may murmur, and cry out that Christianity has failed. But, depend on it, if we want to “do good” and shake the world, we must fight with the old apostolic weapons, and stick to “dogma”. No dogma, no fruits! No positive evangelical doctrine, no evangelization!

Mark once more what I say. The men who have done most for the Church of England, and made the deepest mark on their day and generation have always been men of most decided and distinct doctrinal views. It is the bold, decided outspoken man, like Capel Molyneux, or our grand old Protestant champion Hugh McNeile, who makes a deep impression, and sets people thinking, and “turns the world upside down”. It was “dogma” in the apostolic ages which emptied the heathen temples, and shook Greece and Rome. It was “dogma” which awoke Christendom from its slumbers at the time of the Reformation, and spoiled the pope of one third of his subjects. It was “dogma” which one hundred years ago revived the Church of England in the days of Whitefield, Wesley, Venn and Romaine, and blew up our dying Christianity into a burning flame. It is “dogma” at this moment which gives power to every successful mission, whether at home or abroad. It is doctrine—doctrine, clear ringing doctrine—which, like the ram’s horns at Jericho, casts down the opposition of the devil and sin. Let us cling to decided doctrinal views, whatever some may please to say in these times, and we shall do well for ourselves, well for others, well for the Church of England, and well for Christ’s cause in the world.

3. The times require of us an awakened and livelier sense of the unscriptural and soul–ruining character of Romanism.

This is a painful subject, but it imperatively demands some plain speaking.

The facts of the case are very simple. There is no longer that general dislike, dread and aversion to popery, which was once almost universal in this realm. The edge of the old British feeling about Protestantism seems blunted and dull. Some profess to be tired of all religious controversy, and are ready to sacrifice God’s truth for the sake of peace. Some look on Romanism as simply one among many English forms of religion, and neither worse nor better than others. Some try to persuade us that Romanism is changed, and not nearly so bad as it used to be. Some boldly point to the faults of Protestants, and loudly cry that Romanists are quite as good as ourselves. Some think it fine and liberal to maintain that we have no right to think anyone wrong who is in earnest about his creed. And yet the two great historical facts,

(a) that ignorance, immorality and superstition, reigned supreme in England four hundred years ago under popery,

(b) that the Reformation was the greatest blessing God ever gave to this land—both these are facts which no one but a papist ever thought of disputing fifty years ago! In the present day, alas, it is convenient and fashionable to forget them! In short, at the rate we are going, I shall not be surprised if it is soon proposed to repeal the Act of Settlement, and to allow the crown of England to be worn by a papist.

The causes of this melancholy change of feeling are not hard to discover.

a. It arises partly from the untiring zeal of the Roman “Catholic” church herself. Her agents never slumber or sleep. They compass sea and land to make one proselyte. They creep in everywhere, like the Egyptian frogs, and leave no stone unturned, in the palace or the workhouse, to promote their cause.

b. It has been furthered immensely by the proceedings of the ritualistic party in the Church of England. That energetic and active body has been vilifying the Reformation and sneering at Protestantism for many years, with only too much success. It has corrupted, leavened, blinded and poisoned the minds of many churchmen, by incessant misrepresentation. It has gradually familiarized people with every distinctive doctrine and practice of Romanism the real presence, the mass, auricular confession and priestly absolution, the sacerdotal character of the ministry, the monastic system and a histrionic, sensuous, showy style of public worship; and the natural result is, that many simple people see no mighty harm in downright genuine popery! Last, but not least, the spurious liberality of the day we live in helps on the Romeward tendency. It is fashionable now to say that all sects should be equal, that the state should have nothing to do with religion, that all creeds should be regarded with equal favor and respect, and that there is a substratum of common truth at the bottom of all kinds of religion, whether Buddhism, Mohammadanism or Christianity! The consequence is that myriads of ignorant folks begin to think there is nothing peculiarly dangerous in the tenets of papists any more than in the tenets of Methodists, Independents, Presbyterians or Baptists, and that we ought to let Romanism alone, and never expose its unscriptural and Christ dishonoring character.

The consequences of this changed tone of feeling, I am bold to say, will be most disastrous and mischievous, unless it can be checked. Once let popery get her foot again on the neck of England, and there will be an end of all our national greatness. God will forsake us, and we shall sink to the level of Portugal and Spain. With Bible reading discouraged, with private judgment forbidden, with the way to Christ’s cross narrowed or blocked up, with priestcraft re–established, with auricular confession set up in every parish, with monasteries and nunneries dotted over the land, with women everywhere kneeling like serfs and slaves at the feet of clergymen, with men casting off all faith, and becoming skeptics, with schools and colleges made seminaries of Jesuitism, with free thought denounced and anathematized, with all these things the distinctive manliness and independence of the British character will gradually dwindle, wither, pine away and be destroyed, and England will be ruined. And all these things, I firmly believe, will come unless the old feeling about the value of Protestantism can be revived.

I warn all who read this message, and I warn my fellow churchmen in particular, that the times require you to awake and be on your guard. Beware of Romanism, and beware of any religious teaching which, wittingly or unwittingly, paves the way to it. I beseech you to realize the painful fact that the Protestantism of this country is gradually ebbing away, and I entreat you, as Christians and patriots to resist the growing tendency to forget the blessings of the English Reformation.

For Christ’s sake, for the sake of the Church of England, for the sake of our country, for the sake of our children, let us not drift back to Roman “Catholic” ignorance, superstition, priestcraft and immorality. Our fathers tried Popery long ago, for centuries, and threw it off at last with disgust and indignation. Let us not put the clock back and return to Egypt. Let us have no peace with Rome until Rome abjures her errors, and is at peace with Christ. Until Rome does that, the vaunted reunion of Western churches, which some talk of, and press upon our notice, is an insult to Christianity.

Read your Bibles and store your minds with scriptural arguments. A Bible–reading laity is a nation’s surest defense against error. I have no fear for English Protestantism if the English laity will only do their duty. Read your Thirty–nine Articles and Jewell’s Apology, and see how those neglected documents speak of Roman “Catholic” doctrines. We clergymen, I fear, are often sadly to blame. We break the first canon, which bids us preach four times every year against the pope’s supremacy! Too often we behave as if “Giant Pope” was dead and buried, and never name him. Too often, for fear of giving offense, we neglect to show our people the real nature and evil of popery.

I entreat my readers, beside the Bible and Articles, to read history, and see what Rome did in days gone by. Read how she trampled on liberties, plundered your forefathers pockets, and kept the whole nation of England ignorant, superstitious and immoral. Read how Archbishop Laud ruined church and state, and brought himself and King Charles to the scaffold by his foolish, obstinate, and God displeasing effort to unprotestantize the Church of England. Read how the last popish King of England, James II, lost his crown by his daring attempt to put down Protestantism and reintroduce popery. And do not forget that Rome never changes. It is her boast and glory that she is infallible, and always the same.

Read facts, standing out at this minute on the face of the globe, if you will not read history. What has made Italy and Sicily what they were until very lately? Popery. What has made the South American states what they are? Popery. What has made Spain and Portugal what they are? Popery. What has made Ireland what she is in Munster, Leinster and Connaught? Popery. What makes Scotland, the United States, and our own beloved England the powerful, prosperous countries they are, and I pray God they may long continue? I answer, unhesitatingly, Protestantism, a free Bible and the principles of the Reformation. Oh, think twice before you cast aside the principles of the Reformation! Think twice before you give way to the prevailing tendency to favor popery and go back to Rome.

The Reformation found Englishmen steeped in ignorance and left them in possession of knowledge; found them without Bibles and placed a Bible in every parish; found them in darkness and left them in comparative tight; found them priest–ridden and left them enjoying the liberty which Christ bestows; found them strangers to the blood of atonement, to faith and grace and real holiness, and left them with the key to these things in their hands; found them blind and left them seeing, found them slaves and left them free. Forever let us thank God for the Reformation! It lighted a candle which we ought never to allow to be extinguished or to burn dim. Surely I have a right to say that the times require of us a renewed sense of the evils of Romanism, and of the enormous value of the Protestant Reformation!

4. The times require of us a higher standard of personal holiness, and an increased attention to practical religion in daily life.

I must honestly declare my conviction that, since the days of the Reformation, there never has been so much profession of religion without practice, so much talking about God without walking with Him, so much hearing God’s words without doing them, as there is in England at this present date. Never were there so many empty tubs and tinkling cymbals! Never was there so much formality and so little reality. The whole tone of men’s minds on what constitutes practical Christianity seems lowered. The old golden standard of the behavior which becomes a Christian man or woman appears debased and degenerated. You may see scores of religious people (so–called) continually doing things which in days gone by would have been thought utterly inconsistent with vital religion. They see no harm in such things as card–playing, theater–going, dancing, incessant novel reading and Sunday traveling, and they cannot in the least understand what you mean by objecting to them! The ancient tenderness of conscience about such things seems dying away and becoming extinct, like the dodo; and when you venture to remonstrate with young communicants who indulge in them, they only stare at you as an old–fashioned narrow–minded, fossilized person, and say, “Where is the harm?” In short, laxity of ideas among young men, and “fastness” and levity among young women, are only too common characteristics of the rising generation of Christian professors.

Now in saying all this I would not be mistaken. I disclaim the slightest wish to recommend an ascetic religion. Monasteries, nunneries, complete retirement from the world , and refusal to do our duty in it, all these I hold to be unscriptural and mischievous nostrums. Nor can I ever see my way clear to urging on men an ideal standard of perfection for which I find no warrant in God’s Word, a standard which is unattainable in this life, and hands over the management of the affairs of society to the devil and the wicked. No, I always wish to promote a genial, cheerful, manly religion, such as men may carry everywhere, and yet glorify Christ.

The pathway to a higher standard of holiness, which I commend to the attention of my readers, is a very simple one, so simple that I can fancy many smiling at it with disdain. But, simple as it is, it is a path sadly neglected and overgrown with weeds, and it is high time to direct men into it. We need then to examine more closely our good old friends the Ten Commandments. Beaten out, and properly developed as they were by Bishop Andrews and the Puritans, the two tables of God’s law are a perfect mine of practical religion. I think it an evil sign of our day that many clergymen neglect to have the commandments put up in their new or restored, churches, and coolly tell you, “They are not wanted now!” I believe they never were wanted so much! We need to examine more closely such portions of our Lord Jesus Christ’s teaching as the sermon on the mount. How rich is that wonderful discourse in food for thought! What a striking sentence that is “Except your righteousness exceed the righteousness of the scribes and Pharisees, you shall in no case enter the kingdom of heaven!” (Matt. 5:20). Alas, that text is rarely used. Last, but not least, we need to study more closely the latter part of nearly all Paul’s Epistles to the churches. They are far too much slurred over and neglected. Scores of Bible readers, I am afraid, are well acquainted with the first eleven chapters of the Epistle to the Romans, but know comparatively little of the five last. When Thomas Scott expounded the Epistle to the Ephesians at the old Lock Chapel, he remarked that the congregations became much smaller when he reached the practical part of that blessed book! Once more I say you may think my recommendations very simple. I do not hesitate to affirm That attention to them would, by God’s blessing, be most useful to Christ’s cause. I believe it would raise the standard of English Christianity about such matters as home religion, separation from the world, diligence in the discharge of relative duties, unselfishness, good temper and general spiritual–mindedness, to a pitch which it seldom attains now.

There is a common complaint in these latter days that there is a want of power in modern Christianity, and that the true church of Christ, the body of which He is the Head, does not shake the world in the nineteenth century as it used to do in former years. Shall I tell you in plain words what is the reason? It is the low tone of life which is so sadly prevalent among professing believers. We want more men and women who walk with God and before God, like Enoch and Abraham. Though our numbers at this date far exceed those of our evangelical forefathers, I believe we fall far short of them in our standard of Christian practice. Where is the self–denial, the redemption of time, the absence of luxury and self–indulgence, the unmistakable separation from earthly things, the manifest air of being always about our Master’s business, the singleness of eye, the simplicity of home life, the high tone of conversation in society, the patience, the humility, the universal courtesy, which marked so many of our forerunners seventy or eighty years ago? Yes, where is it indeed? We have inherited their principles and we wear their armor, but I fear we have not inherited their practice. The Holy Spirit sees it, and is grieved; and the world sees it, and despises us. The world sees it, and cares little for our testimony. It is life, life—a heavenly, godly, Christ–like life—depend on it, which influences the world. Let us resolve, by God’s blessing, to shake off this reproach. Let us awake to a clear view of what the times require of us in this matter. Let us aim at a much higher standard of practice. Let the time past suffice us to have been content with a half–and–half holiness. For the time to come, let us endeavor to walk with God, to be thorough, and unmistakable in our daily life, and to silence, if we cannot convert, a sneering world.

5. Finally, the times require of us more regular and steady perseverance in the old ways, of getting good for our souls.

I think no intelligent Englishman can fail to see that there has been of late years an immense increase of what I must call, for want of a better phrase, public religion in the land. Services of all sorts are strangely multiplied. Places of worship are thrown open for prayer and preaching and administration of the Lord’s Supper, at least ten times as much as they were fifty years ago. Services in cathedral naves, meetings in large public rooms like the Agricultural Hall and Mildmay Conference Building, mission services carried on day after day and evening after evening—all these have become common and familiar things. They are, in fact, established institutions of the day, and the crowds who attend them supply plain proof that they are popular. In short, we find ourselves face to face with the undeniable fact that the last quarter of the nineteenth century is an age of an immense amount of public religion.

Now I am not going to find fault with this. Let no one suppose that for a moment. On the contrary, I thank God for revival of the old apostolic plan of “aggressiveness” in religion, and the evident spread of a desire “by all means to save some” (1 Cor. 9:22). I thank God for shortened services, home missions and evangelistic movements like that of Moody and Sankey. Anything is better than torpor, apathy and inaction. If Christ is preached I rejoice, yes, and will rejoice (Phil. 1:18). Prophets and righteous men in England once desired to see these things, and never saw them. If Whitefield and Wesley had been told in their day that a time would come when English archbishops and bishops would not only sanction mission services, but take an active part in them, I can hardly think they would have believed it. Rather, I suspect, they would have been tempted to say, like the Samaritan nobleman in Elisha’s time, “if the Lord would make windows in heaven, might this thing be” (2 Kings 7:2).

But while we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers, incessant attendance at hot crowded meetings, protracted to late hours, incessant craving after fresh excitement and highly spiced pulpit novelties—all this kind of thing is calculated to produce a very unhealthy style of Christianity and, in many cases I am afraid, the end is utter ruin of soul. For, unhappily, those who make public religion everything are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium–eaters and dram–drinkers, there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh, that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God, but “the still small voice” (1 Kings 19:12).

Now I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember; but I do want to promote an increase of that religion which is private—private between each man and his God. The root of a plant or tree makes no show above ground. If you dig down to it and examine it, it is a poor, dirty, coarse–looking thing and not nearly so beautiful to the eye as the fruit or leaf or flower. But that despised root, nevertheless, is the true source of all the life, health, vigor and fertility which your eyes see, and without it the plant or tree would soon die. Now private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears, and have a name to live and the praise of man. But without it we have no wedding garment, and are “dead before God”. I tell my readers plainly that the times require of us all more attention to our private religion.

a. Let us pray more heartily in private, and throw our whole souls more into our prayers. There are live prayers and there are dead prayers; prayers that cost us nothing, and prayers which often cost us strong crying and tears. What are yours? When great professors backslide in public, and the church is surprised and shocked, the truth is that they had long ago backslidden on their knees. They had neglected the throne of grace.

b. Let us read our Bibles in private more, and with more pains and diligence. Ignorance of Scripture is the root of all error, and makes a man helpless in the hand of the devil. There is less private Bible reading, I suspect, than there was fifty years ago. I never can believe that so many English men and women would have been “tossed to and fro with every wind of doctrine,” some falling into skepticism, some rushing into the wildest and narrowest fanaticism, and some going over to Rome, if there had not grown up a habit of lazy, superficial, careless, perfunctory reading of God’s Word. “You do err not knowing the Scriptures” (Matt. 22:29). The Bible in the pulpit must never supersede the Bible at home.

c. Let us cultivate the habit of keeping up more private meditation and communion with Christ. Let us resolutely make time for getting alone occasionally, for talking with our own souls like David, for pouring out our hearts to our great High Priest, Advocate, and Confessor at the right hand of God. We want more auricular confession—but not to man. The confessional we want is not in a box in the vestry, but the throne of grace. I see some professing Christians always running about after spiritual food, always in public, and always out of breath and in a hurry, and never allowing themselves leisure to sit down quietly to digest, and take stock of their spiritual condition. I am never surprised if such Christians have a dwarfish, stunted religion and do not grow and if, like Pharaoh’s lean kin, they look no better for their public religious feasting, but rather worse. Spiritual prosperity depends immensely on our private religion, and private religion cannot flourish unless we determine that by God’s help we will make time, whatever trouble it may cost us, for thought, for prayer, for the Bible, and for private communion with Christ. Alas! That saying of our Master is sadly overlooked: “Enter into your closet and shut the door” (Matt. 6:6).

Our evangelical forefathers had far fewer means and opportunities than we have. Full religious meetings and crowds, except occasionally at a church or in a field, when such men as Whitefield or Wesley or Rowlands preached, these were things of which they knew nothing. Their proceedings were neither fashionable nor popular, and often brought on them more persecution and abuse than praise. But the few weapons they used, they used well. With less noise and applause from man they made, I believe, a far deeper mark for God on their generation than we do, with all our conferences, and meetings, and mission rooms, and halls, and multiplied religious appliances. Their converts, I suspect, like the old–fashioned cloths and linens, wore better, and lasted longer, and faded less, and kept color, and were more stable and rooted and grounded than many of the newborn babes of this day. And what was the reason of all this? Simply, I believe, because they gave more attention to private religion than we generally do. They walked closely with God and honored Him in private, and so He honored them in public. Oh, let us follow them as they followed Christ! Let us go and do likewise.

Let me now conclude this message with a few words of practical application.

1. Do you want to understand what the times require of you in reference to your own soul? Listen, and I will tell you. You live in times of peculiar spiritual danger. Never perhaps were there more traps and pitfalls in the way to heaven; never certainly were those traps so skillfully baited, and those pitfalls so ingeniously made. Mind what you are about. Look well to your goings. Ponder the paths of your feet. Take heed lest you come to eternal grief, and ruin your own soul. Beware of practical infidelity under the specious name of free thought. Beware of a helpless state of indecision about doctrinal truth under the plausible idea of not being party–spirited, and under the baneful influence of so–called liberality and charity. Beware of frittering away life in wishing and meaning and hoping for the day of decision, until the door is shut, and you are given over to a dead conscience, and die without hope. Awake to a sense of your danger. Arise and give diligence to make your calling and election sure, whatever else you leave uncertain. The kingdom of God is very near. Christ the almighty Savior, Christ the sinner’s Friend, Christ and eternal life, are ready for you if you will only come to Christ. Arise and cast away excuses; this very day Christ calls you. Wait not for company if you cannot have it; wait for nobody. The times, I repeat, are desperately dangerous. If only few are in the narrow way of life, resolve that by God’s help you at any rate will be among the few.

2. Do you want to understand what the times require of all Christians in reference to the souls of others? Listen, and I will tell you. You live in times of great liberty and abounding opportunities of doing good. Never were there so many open doors of usefulness, so many fields white to the harvest. Mind that you use those open doors, and try to reap those fields. Try to do a little good before you die. Strive to be useful. Determine that by God’s help you will leave the world a better world in the day of your burial than it was in the day you were born. Remember the souls of relatives, friends and companions; remember that God often works by weak instruments, and try with holy ingenuity to lead them to Christ. The time is short the sand is running out of the glass of this old world; then redeem the time, and endeavor not to go to heaven alone. No doubt you cannot command success. It is not certain that your efforts to do good will always do good to others but it is quite certain that they will always do good to yourself. Exercise, exercise, is one grand secret of health, both for body and soul. “He that waters shall be watered himself” (Prov. 11:25). It is a deep and golden saying of our Master’s, but seldom understood in its full meaning “It is more blessed to give than to receive” (Acts 20:35).

3. In the last place, would you understand what the times require of you in reference to the Church of England? Listen to me, and I will tell you. No doubt you live in days when our time–honored church is in a very perilous, distressing and critical position. Her rowers have brought her into troubled waters. Her very existence is endangered by papists, infidels, and liberationists without. Her life–blood is drained away by the behavior of traitors, false friends and timid officers within. Nevertheless, so long as the Church of England sticks firmly to the Bible, the Articles, and the principles of the Protestant Reformation, so long I advise you strongly to stick to the church. When the Articles are thrown overboard, and the old flag is hauled down, then, and not until then, it will be time for you and me to launch the boats and quit the wreck. At present, let us stick to the old ship.

If we heard that sentence read for the first time, I think we should all feel it was a very remarkable one, even though we did not know by whom it was written. It is remarkable on account of the bold and striking figures of speech which it contains. “Less than the least of all saints;” “unsearchable riches of Christ;” these are indeed “thoughts that breathe and words that burn.”

But the sentence is doubly remarkable when we consider the man who wrote it. The writer was none other than the great apostle of the Gentiles, Paul, the leader of that noble little Jewish army, which went forth from Palestine eighteen centuries ago, and turned the world upside down, that good soldier of Christ who left a deeper mark on mankind than any born of woman, except his sinless Master—a mark which abides to this very day. Surely such a sentence from the pen of such a man demands peculiar attention.

1. Let us notice what Paul says of himself. “Unto me, who am less thaw the least of all saints.”

The language he uses is singularly strong. The founder of famous Churches, the writer of fourteen inspired Epistles, the man who was “not behind the very chief apostles,” “in labors more abundant, in stripes above measure, in prisons more frequent, in deaths often,”—the man who “spent and was spent,” for souls, and “counted all things but loss for Christ,” the man who could truly say, “To me to live is Christ, and to die is gain,”—what do we find him saying of himself? He employs an emphatic comparative and superlative. He says, “I am less than the least of all saints.” What a poor creature is the least saint! Yet Paul says, “I am less than that man.”

Such language as this, I suspect, is almost unintelligible to many who profess and call themselves Christians. Ignorant alike of the Bible and their own hearts, they cannot understand what a saint means when he speaks so humbly of himself and his attainments. “It is a mere fashion of speaking,” they will tell you, “it can only mean what Paul used to be, when he was a novice, and first began to serve Christ.” So true it is that “the natural man receives not the things of the Spirit of God” (1 Cor. 2:14). The prayers, the praises, the conflicts, the fears, the hopes, the joys, the sorrows of the true Christian, the whole experience of the seventh of Romans—all, all are “foolishness” to the man of the world. Just as the blind man is no judge of a Reynolds or a Gainsborough, and the deaf cannot appreciate Handel’s Messiah, so the unconverted man cannot fully understand an apostle’s lowly estimate of himself.

But we may rest assured that what Paul wrote with his pen, he really felt in his heart. The language of our text does not stand alone. It is even exceeded in other places. To the Philippians he says, “I have not attained, nor am I already perfect: I follow after.” To the Corinthians he says, “I am the least of the apostles, which am not meet to be called an apostle.” To Timothy he says, “I am chief of sinners.” To the Romans he cries, “Wretched man that I am! Who shall deliver me from the body of this death?” (Phil. 3:12;1 Cor. 15:9;1 Tim. 1:15;Rom. 7:24.) The plain truth is that Paul saw in his own heart of hearts far more defects and infirmities than he saw in anyone else. The eyes of his understanding were so fully opened by the Holy Spirit of God, that he detected a hundred things wrong in himself, which the dull eyes of other men never observed at all. In short, possessing great spiritual light, he had great insight into his own natural corruption, and was clothed from head to foot with humility (1 Peter 5:5).

Now let us clearly understand that humility like Paul’s was not a peculiar characteristic of the great apostle of the Gentiles. On the contrary, it is one leading mark of all the most eminent saints of God in every age. The more real grace men have in their hearts, the deeper is their sense of sin. The more light the Holy Spirit pours into their souls, the more do they discern their own infirmities, defilements and darkness. The dead soul feels and sees nothing; with life comes clear vision, a tender conscience and spiritual sensibility. Observe what lowly expressions Abraham and Jacob and Job and David and John the Baptist used about themselves. Study the biographies of modern saints like Bradford and Hooker and George Herbert and Beveridge and Baxter and McCheyne. Mark how one common feature of character belongs to them all—a very deep sense of sin.

Superficial and shallow professors in the warmth of their first love may talk, if they will, of “perfection.” The great saints, in every era of church history, from Paul down to this day, have always been “clothed with humility.”

He that desires to be saved, among the readers of this message, let him know this day that the first steps towards heaven are a deep sense of sin and a lowly estimate of ourselves. Let him cast away that weak and silly tradition that the beginning of religion is to feel ourselves ‘good.’ Let him rather grasp that grand scriptural principle, that we must begin by feeling ‘bad’ and that, until we really feel ‘bad’ we know nothing of true goodness or saving Christianity. Happy is he who has learned to draw near to God with the prayer of the tax-collector “God be merciful to me a sinner” (Luke 18:13).

Let us all seek humility. No grace suits man so well. What are we that we should be proud? Of all creatures born into the world none is so dependent as the child of Adam. Physically looked at, what body requires such care and attention, and is such a daily debtor to half creation for food and clothing, as the body of man? Mentally looked at, how little do the wisest men know (and they are but few), and how ignorant the vast majority of mankind are, and what misery do they create by their own folly! “We are but of yesterday” says the book of Job, “and know nothing” (Job 8:9). Surely there is no created being on earth or in heaven that ought to be so humble as man.

Let us seek humility. There is no grace which so befits an English churchman. Our matchless Prayer Book, from first to last, puts the humblest language into the mouths of all who use it. The sentences at the beginning of morning and evening prayer, the General Confession, the Litany, the Communion service—all, all are replete with lowly-minded and self–abasing expressions. All, with one harmonious voice, supply Church of England worshipers with clear teaching about our right position in the sight of God.

Let us all seek more humility, if we know anything of it now. The more we have of it, the more Christ–like we shall be. It is written of our blessed Master (though in Him there was no sin) that “being in the form of God He thought it not robbery to be equal with God but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” (Phil. 2:6–8). And let us remember the words which precede that passage “Let this mind be in you which was also in Christ Jesus.” Depend on it, the nearer men draw to heaven, the more humble do they become. In the hour of death, with one foot in the grave, with something of the light of heaven shining down upon them, hundreds of great saints and church dignitaries—such men as Selden, Bishop Butler, Archbishop Longley—have left on record their confession, that never until that hour did they see their sins so clearly, and feel so deeply their debt to mercy and grace. Heaven alone, I suppose, will fully teach us how humble we ought to be. Then only, when we stand within the veil, and look back on all the way of life by which we were led, then only shall we completely understand the need and beauty of humility. Strong language like Paul’s will not appear to us too strong in that day. No, indeed! We shall cast our crowns before the throne, and realize what a great divine meant, when he said, “The anthem in heaven will be, What has God wrought!”

2. Let us notice what Paul says of his ministerial office.

There is a grand simplicity in the apostle’s words about this subject. He says, “Grace is given unto me that I should preach.” The meaning of the sentence is plain: “To me is granted the privilege of being a messenger of good news. I have been commissioned to be a herald of glad tidings.” Of course we cannot doubt that Paul’s conception of the minister’s office included the administration of the sacraments, and the doing all other things needful for the edifying of the body of Christ. But here, as in other places, it is evident that the leading idea continually before his mind was, that the chief business of a minister of the New Testament is to be a preacher, an evangelist, God’s ambassador, God’s messenger and the proclaimer of God’s good news to a fallen world. He says in another place, “Christ sent me not to baptize, but to preach the gospel” (1 Cor. 1:17).

I fail to see that Paul ever supports the favorite theory, that there was intended to be a sacerdotal ministry, a sacrificing priesthood in the church of Christ. There is not a word in the Acts or in his Epistles to the churches to warrant such a notion. It is nowhere written “God has set some in the church, first apostles, then priests,” (1 Cor. 12:28). There is a conspicuous absence of the theory in the Pastoral Epistles to Timothy and Titus, where, if anywhere, we might have expected to find it. On the contrary, in these very Epistles, we read such expressions as these “God has manifested His Word through preaching;” “I am appointed a preacher.” “I am ordained a preacher.” “That by me the preaching might be fully known,” (Titus 1:3;2 Tim. 1:11;1 Tim. 2:7; 2 Tim. 4:17). And, to crown all, one of his last injunctions to his friend Timothy, when he leaves him in charge of an organized church, is this pithy sentence “Preach the Word,” (2 Tim. 4:2). In short, I believe Paul would have us understand that, however various the works for which the Christian minister is set apart, his first, foremost and principal work is to be the preacher and proclaimer of God’s Word.

But, while we refuse to allow that a sacrificing priesthood has any warrant of Scripture, let us beware in these days that we do not rush into the extreme of undervaluing the office which the minister of Christ holds. There is some danger in this direction. Let us grasp firmly certain fixed principles about the Christian ministry and, however strong our dislike of priesthood and aversion to Romanism, let nothing tempt us to let these principles slip out of our hands. Surely there is solid middle ground between a groveling idolatry of sacerdotalism on one hand, and a disorderly anarchy on the other. Surely it does not follow, because we will not be papists in this matter of the ministry, that we must needs be Quakers or Plymouth Brethren.

This, at any rate, was not the mind of Paul.

a. Let us settle it firmly in our minds that the ministerial office is a scriptural institution. I need not weary you with quotations to prove this point. I will simply advise you to read the Epistles to Timothy and Titus and judge for yourselves. If these Epistles do not authorize a ministry, there is, to my mind, no meaning in words. Take a jury of the first twelve intelligent, honest, unselfish, unprejudiced men you can find, and set them down with a New Testament to examine this question by themselves “Is the Christian ministry a scriptural thing or not?” I have no doubt what their verdict would be.

b. Let us settle it in our minds that the ministerial office is a most wise and useful provision of God. It secures the regular maintenance of all Christ’s ordinances and means of grace. It provides an undying machinery for promoting the awakening of sinners and the edification of saints. All experience proves that everybody’s business soon becomes nobody’s business; and if this is true in other matters, it is no less true in the matter of religion. Our God is a God of order, and a God who works by means, and we have no right to expect His cause to be kept up by constant miraculous interpositions, while His servants stand idle. For the uninterrupted preaching of the Word and administration of the sacraments, no better plan can be devised than the appointment of a regular order of men who shall give themselves wholly to Christ’s business.

c. Let us settle it firmly in our minds that the ministerial office is an honorable privilege. It is an honor to be the ambassador of a king the very person of such an officer of state is respected, and called legally sacred. It is an honor to bear the tidings of a victory such as Trafalgar and Waterloo before the invention of telegraphs it was a highly coveted distinction. But how much greater honor is it to be the ambassador of the King of kings, and to proclaim the good news of the conquest achieved on Calvary! To serve directly such a Master, to carry such a message, to know that the results of our work, if God shall bless it, are eternal, this is indeed a privilege. Other laborers may work for a corruptible crown, but the minister of Christ for an incorruptible. Never is a land in worse condition than when the ministers of religion have caused their office to be ridiculed and despised. It is a tremendous word in Malachi: “I have made you contemptible and base before all the people, according as you have not kept my ways.” (Mal. 2:9). But, whether men will hear or forbear, the office of a faithful ambassador is honorable. It was a fine saying of an old missionary on his deathbed, who died at the age of ninety–six: “The very best thing that a man can do is to preach the gospel.”

Let me leave this branch of my subject with an earnest request that all who pray will never forget to make supplications and prayers and intercession for the ministers of Christ, that there never may be wanting a due supply of them at home and in the mission field, that they may be kept sound in the faith and holy in their lives, and that they may take heed to themselves as well as to the doctrine (1 Tim. 4:16).

Oh, remember that while our office is honorable, useful and scriptural, it is also one of deep and painful responsibility! We watch for souls as those who must give account at the judgment day (Heb. 13:17). If souls are lost through our unfaithfulness, their blood will be required at our hands. If we had only to read services and administer sacraments, to wear a peculiar dress and go through a round of ceremonies and bodily exercise and gestures and postures, our position would be comparatively light. But this is not all. We have got to deliver our Master’s message, to keep back nothing that is profitable, to declare all the counsel of God. If we tell our congregations less than the truth or more than the truth, we may ruin for ever immortal souls. Life and death are in the power of the preacher’s tongue. “Woe is unto us if we preach not the gospel!” (1 Cor. 9:16.)

Once more I say, pray for us. Who is sufficient for these things? Remember the old saying of the fathers: “None are in more spiritual danger than ministers.” It is easy to criticize and find fault with us. We have a treasure in earthen vessels. We are men of like passions with yourselves, and not infallible. Pray for us in these trying, tempting, controversial days, that our church may never lack bishops, priests and deacons who are sound in the faith, bold as lions, “wise as serpents, and yet harmless as doves.” (Matt. 10:16). The very man who said, “Grace is given me to preach,” is the same man who said, in another place, “Pray for us, that the Word of the Lord may have free course, and be glorified . . . and that we may be delivered from unreasonable and wicked men for all men have not faith.” (2 Thess. 3:1, 2).

3. Lastly, let us now notice what Paul says of the great subject of his preaching. He calls it “the unsearchable riches of Christ.”

That the converted man of Tarsus should preach “Christ” is no more than we might expect from his antecedents. Having found peace through the blood of the cross himself, we may be sure he would always tell the story of the cross to others. He never wasted precious time in exalting a mere rootless morality, in descanting on vague abstractions and empty platitudes–such as “the true,” and “the noble,” and “the earnest,” and the “beautiful,” and “the germs of goodness in human nature” and the like. He always went to the root of the matter, and showed men their great family disease, their desperate state as sinners, and the great Physician needed by a sin-sick world.

That he should preach Christ among “the Gentiles,” again is in keeping with all we know of his line of action in all places and among all people. Wherever he traveled and stood up to preach—at Antioch, at Lystra, at Philippi, at Athens, at Corinth, at Ephesus, among Greeks or Romans, among learned or unlearned, among Stoics and Epicureans, before rich or poor, barbarians, Scythians, bond, or free—Jesus and His vicarious death, Jesus and His resurrection, was the keynote of his sermons. Varying his mode of address according to his audience, as he wisely did, the pith and heart of his preaching was Christ crucified.

But in the text before us, you will observe, he uses a very peculiar expression, an expression which unquestionably stands alone in his writings: “the unsearchable riches of Christ.” It is the strong burning language of one who always remembered his debt to Christ’s mercy and grace, and loved to show how intensely he felt it by his words. Paul was not a man to act or speak by halves. He never forgot the road to Damascus, the house of Judas in the street called Straight, the visit of good Ananias, the scales falling from his eyes and his own marvelous passage from death to life. These things are always fresh and green before his mind, and so he is not content to say, “Grace is given me to preach Christ.” No, he amplifies his subject. He calls it “the unsearchable riches of Christ.”

But what did the apostle mean when he spoke of “unsearchable riches”? This is a hard question to answer. No doubt he saw in Christ such a boundless provision for all the wants of man’s soul that he knew no other phrase to convey his meaning. From whatever standpoint he beheld Jesus, he saw in Him far more than mind could conceive, or tongue could tell. What he precisely intended must necessarily be a matter of conjecture. But it may be useful to set down in detail some of the things which most probably were in his mind. It may, it must, it ought to be useful. For after all, let us remember, these riches of Christ are riches which you and I need in England just as much as Paul and, best of all, these riches are treasured up in Christ for you and me as much as they were eighteen hundred years ago. They are still there. They are still offered freely to all who are willing to have them. They are still the property of everyone who repents and believes. Let us glance briefly at some of them.

a. Set down, first and foremost, in your minds that there are unsearchable riches in Christ’s person. That miraculous union of perfect Man and perfect God in our Lord Jesus Christ is a great mystery, no doubt, which we have no line to fathom. It is a high thing; and we cannot attain to it. But, mysterious as that union may be, it is a mine of comfort and consolation to all who can rightly regard it. Infinite power and infinite sympathy are met together and combined in our Savior. If He had been only Man, He could not have saved us. If He had been only God(I speak with reverence), He could not have been “touched with the feeling of our infirmities,” nor “suffered Himself being tempted.” (Heb. 4:15; 2:18). As God, He is mighty to save; as Man, He is exactly suited to be our Head, Representative and Friend. Let those who never think deeply, taunt us, if they will, with squabbling about creeds and dogmatic theology. But let thoughtful Christians never be ashamed to believe and hold fast the neglected doctrine of the Incarnation, and the union of two natures in our Savior. It is a rich and precious truth that our Lord Jesus Christ is both “God and Man.”

b. Set down, next, in your minds that there are unsearchable riches in the work which Christ accomplished for us, when He lived on earth, died and rose again. Truly and indeed, He finished the work which His Father gave Him to do (John 17:4)—the work of atonement for sin, the work of reconciliation, the work of redemption, the work of satisfaction, the work of substitution as “the just for the unjust.” It pleases some men, I know, to call these short phrases “man–made theological terms, human dogmas,” and the like. But they will find it hard to prove that each of these much–abused phrases does not honestly contain the substance of plain texts of Scripture, which, for convenience sake, like the word “Trinity,” divines have packed into a single word. And each phrase is very rich.

c. Set down, next, in your minds that there are unsearchable riches in the offices which Christ at this moment fills, as He lives for us at the right hand of God. He is at once our Mediator, our Advocate, our Priest, our Intercessor, our Shepherd, our Bishop, our Physician, our Captain, our King, our Master, our Head, our Forerunner, our Elder Brother, the Bridegroom of our souls. No doubt these offices are worthless to those who know nothing of vital religion. But to those who live the life of faith, and seek first the kingdom of God, each office is precious as gold.

d. Set down, next, in your minds that there are unsearchable riches in the names and titles which are applied to Christ in the Scriptures. Their number is very great, every careful Bible reader knows, and I cannot of course pretend to do more than select a few of them. Think for a moment of such titles as the Lamb of God, the Bread of life, the Fountain of living waters, the Light of the world, the Door, the Way, the Vine, the Rock, the Corner–stone, the Christian’s Robe, the Christian’s Altar. Think of all these names, I say, and consider how much they contain. To the careless, worldly man they are mere “words,” and nothing more; but to the true Christian each title, if beaten out and developed, will be found to have within its bosom a wealth of blessed truth.

e. Set down, lastly, in your minds that there are unsearchable riches in the characteristic qualities, attributes, dispositions and intentions of Christ’s mind towards man, as we find them revealed in the New Testament. In Him there are riches of mercy, love and compassion for sinners; riches of power to cleanse, pardon, forgive, and to save to the uttermost; riches of willingness to receive all who come to Him repenting and believing; riches of ability to change by His Spirit the hardest hearts and worst characters; riches of tender patience to bear with the weakest believer; riches of strength to help His people to the end, notwithstanding every foe without and within; riches of sympathy for all who are cast down and bring their troubles to Him and, last but not least, riches of glory to reward, when He comes again to raise the dead and gather His people to be with Him in His kingdom. Who can estimate these riches? The children of this world may regard them with indifference, or turn away from them with disdain; but those who feel the value of their souls know better. They will say with one voice, “There are no riches like those which are laid up in Christ for His people.”

For, best of all, these riches are unsearchable. They are a mine which, however long it may be worked, is never exhausted. They are a fountain which, however many draw its waters, never runs dry. The sun in heaven above us has been shining for six thousand years, and giving light and life and warmth and fertility to the whole surface of the globe. There is not a tree or a flower in Europe, Asia, Africa or America which is not a debtor to the sun. And still the sun shines on for generation after generation, and season after season, rising and setting with unbroken regularity, giving to all, taking from none, and to all ordinary eyes the same in light and heat that it was in the day of creation, the great common benefactor of mankind. Just so it is, if any illustration can approach the reality, just so it is with Christ. He is still “the Sun of righteousness” to all mankind (Mal. 4:2). Millions have drawn from Him in days gone by, and looking to Him have lived with comfort, and with comfort died. Myriads at this moment are drawing from Him daily supplies of mercy, grace, peace, strength and help, and find “all fullness” dwelling in Him. And yet the half of the riches laid up in Him for mankind, I doubt not, is utterly unknown! Surely the apostle might well use that phrase, “the unsearchable riches of Christ.”

Let me now conclude this message with three words of practical application. For convenience sake I shall put them in the form of questions, and I invite each reader of this volume, to examine them quietly, and try to give them an answer.

1. First then let me ask you, what do you think of yourself? What Paul thought of himself you have seen and heard. Now, what are your thoughts about yourself? Have you found out that grand foundation truth that you are a sinner, a guilty sinner in the sight of God?

The cry for more education in this day is loud and incessant. Ignorance is universally deplored. But, you may depend, there is no ignorance so common and so mischievous as ignorance of ourselves. Yes, men may know all arts and sciences and languages, and political economy and statecraft, and yet be miserably ignorant of their own hearts and their own state before God.

Be very sure that self–knowledge is the first step towards heaven. To know God’s unspeakable perfection, and our own immense imperfection, to see our own unspeakable defectiveness and corruption, is the ABC in saving religion. The more real inward light we have, the more humble and lowly–minded we shall be, and the more we shall understand the value of that despised thing, the gospel of Christ. He that thinks worst of himself and his own doings is perhaps the best Christian before God. Well would it be for many if they would pray, night and day, this simple prayer: “Lord, show me myself.”

2. What do you think of the ministers of Christ? Strange as that question may seem, I verily believe that the kind of answer a man would give to it, if he speaks honestly, is very often a fair test of the state of his heart.

Observe, I am not asking what you think of an idle, worldly, inconsistent clergyman, a sleeping watchman and faithless shepherd. No! I ask what you think of the faithful minister of Christ, who honestly exposes sin, and pricks your conscience? Mind how you answer that question. Too many nowadays like only those ministers who prophesy smooth things and let their sins alone, who flatter their pride and amuse their intellectual taste, but who never sound an alarm, and never tell them of a wrath to come. When Ahab saw Elijah, said, “Have you found me, O mine enemy?” (1 Kings 21:20.) When Micaiah was named to Ahab, he cried, “I hate him because he does not prophesy good of me, but evil.”(1 Kings 22:8). Alas, there are many like Ahab in the nineteenth century! They like a ministry which does not make them uncomfortable, and send them home ill at ease. How is it with you? Oh, believe me, he is the best friend who tells you the most truth! It is an evil sign in the church when Christ’s witnesses are silenced, or persecuted, and men hate him who reproves (Isa. 29:21). It was a solemn saying of the prophet to Amaziah “Now I know that God has determined to destroy you, because you have done this, and not hearkened to my counsel.” (2 Chron. 25:16).

3. Last of all, what do you think of Christ Himself? Is He great or little in your eyes? Does He come first or second in your estimation? Is He before or behind His church, His ministers, His sacraments, His ordinances? Where is He in your heart and your mind’s eye?

After all, this is the question of questions! Pardon, peace, rest of conscience, hope in death, heaven itself—all hinge upon our answer. To know Christ is life eternal. To be without Christ is to be without God. “He that has the Son has life, and he that has not the Son of God has not life.” (1 John 5:12). The friends of purely secular education, the enthusiastic advocates of reform and progress, the worshipers of reason and intellect and mind and science, may say what they please, and do all they can to mend the world. But they will find their labor is in vain if they do not make allowance for the Fall of man, if there is no place for Christ in their schemes. There is a sore disease at the heart of mankind, which will baffle all their efforts and defeat all their plans, and that disease is sin. Oh, that people would only see and recognize the corruption of human nature, and the uselessness of all efforts to improve man which are not based on the remedial system of the gospel! Yes, the plague of sin is in the world, and no waters will ever heal that plague except those which flow from the fountain for all sin—a crucified Christ.

But, to wind up all, where is boasting? As a great divine said on his deathbed, “We are all of us only half awake.” The best Christian among us knows but little of his glorious Savior, even after he has learned to believe. We see through a glass darkly. We do not realize the “unsearchable riches” there are in Him. When we awake after His likeness in another world, we shall be amazed that we knew Him so imperfectly, and loved Him so little. Let us seek to know Him better now, and live in closer communion with Him. So living we shall feel no need of human priests and earthly confessionals. We shall feel, “I have all and abound; I want nothing more. Christ dying for me on the cross, Christ ever interceding for me at God’s right hand, Christ dwelling in my heart by faith, Christ soon coming again to gather me and all His people together to part no more—Christ is enough for me. Having Christ, I have ‘unsearchable riches.’”

“The good I have is from His stores supplied,
The ill is only what He deems the best;
He for my Friend, I’m rich with nothing beside,
And poor without Him, though of all possessed:
Changes may come, I take or I resign,
Content while I am His, and He is mine.”

“While here, alas, I know but half His love,
But half discern Him, and but half adore;
But when I meet Him in the realms above,
I hope to love Him better, praise Him more,
And feel, and tell, amid the choir divine,
How fully I am His, and He is mine.”

The text which heads this message contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that one star excels another in glory. All Scripture is given by inspiration of God; but that heart must indeed be cold and dull which does not feel that some verses are peculiarly rich and full. Of such verses, this text is one.

In order to see the whole force and beauty of the text, we must remember the place, the time and the occasion when it comes in.

The place, then, was Jerusalem, the metropolis of Judaism, and the stronghold of priests and scribes, of Pharisees and Sadducees. The occasion was the Feast of Tabernacles, one of those great annual feasts when every Jew, if he could, went up to the temple, according to the law. The time was ‘the last day of the feast’, when all the ceremonies were drawing to a close, when the water drawn from the fountain of Siloam, according to traditional custom, had been solemnly poured on the altar, and nothing remained for worshipers but to return home.

At this critical moment our Lord Jesus Christ ‘stood’ forward on a prominent place and spoke to the assembled crowds. I doubt not He read their hearts. He saw them going away with aching consciences and unsatisfied minds, having got nothing from their blind teachers the Pharisees and Sadducees, and carrying away nothing but a barren recollection of pompous forms. He saw and pitied them and cried aloud, like a herald, ‘If any man thirst, let him come unto Me and drink.’ That this was all our Lord said on this memorable occasion I take leave to doubt. I suspect it is only the keynote of His address. But this, I imagine, was the first sentence that fell from His lips: ‘If any man thirst, let him come unto Me. If any one wants living, satisfying water, let him come unto Me.’

Let me remind my readers, in passing, that no prophet or apostle ever took on himself to use such language as this. ‘Come with us,’ said Moses to Hobab (Num. 10:29); ‘Come to the waters,’ says Isaiah (Isa. 55:1); ‘Behold the Lamb,’ says John the Baptist (John 1:29); ‘Believe on the Lord Jesus Christ,’ says St. Paul (Acts 16:31). But no one except Jesus of Nazareth ever said, ‘Come to me.’ That fact is very significant. He that said, ‘Come to Me,’ knew and felt when He said it that He was the eternal Son of God, the promised Messiah, the Savior of the world.

This great saying of our Lord’s brings out three main points:

1. A case supposed. Our Lord says, ‘If any man thirst.’ Bodily thirst is notoriously the most painful sensation to which the frame of mortal man is liable. Read the story of the miserable sufferer in the black hole at Calcutta. Ask anyone who has traveled over desert plains under a tropical sun. Hear what any old soldier will tell you is the chief want of the wounded on a battlefield. Remember what the crews of ships lost in mid–ocean, tossed for days in boats without water, go through. Mark the dreadful words of the rich man in the parable ‘Send Lazarus that he may dip the tip of his finger in water to cool my tongue for I am tormented in this flame’ (Luke 16:24). The testimony is unvarying. There is nothing so terrible and hard to bear as thirst.

But if bodily thirst is so painful, how much more painful is thirst of soul? Physical suffering is not the worst part of eternal punishment. It is a light thing, even in this world, compared to the suffering of the mind and inward man. To see the value of our souls and find out they are in danger of eternal ruin; to feel the burden of unforgiven sin and not to know where to turn for relief; to have a conscience sick and ill at ease and to be ignorant of the remedy; to discover that we are dying, dying daily, and yet unprepared to meet God; to have some clear view of our own guilt and wickedness, and yet to be in utter darkness about absolution; this is the highest degree of pain—the pain which drinks up soul and spirit and pierces joints and marrow! And this no doubt is the thirst of which our Lord is speaking. It is thirst after pardon, forgiveness, absolution and peace with God. It is the craving of a really awakened conscience, wanting satisfaction and not knowing where to find it, walking through dry places, and unable to get rest.

This is the thirst which the Jews felt, when Peter preached to them on the day of Pentecost. It is written that they were “pierced in their heart, and said, ‘Men and brethren, what shall we do?’” (Acts 2:37).

This is the thirst which the Philippian jailer felt, when he awoke to consciousness of his spiritual danger, and felt the earthquake making the prison reel under his feet. It is written that he ‘came trembling, and fell down before Paul and Silas, and brought them out, and said, “Sirs, what must I do to be saved?’” (Acts 16:30).

This is the thirst which many of the greatest servants of God seem to have felt, when light first broke in on their minds. Augustine seeking rest among the Manichean heretics and finding none, Luther groping after truth among monks in Erfurt Monastery, John Bunyan agonizing amid doubts and conflicts in his Elstow cottage, George Whitefield groaning under self–imposed austerities, for want of clear teaching, when an undergraduate at Oxford—all have left on record their experience. I believe they all knew what our Lord meant when He spoke of ‘thirst’.

And surely it is not too much to say that all of us ought to know something of this thirst, if not as much as Augustine, Luther, Bunyan or Whitefield. Living as we do in a dying world; knowing, as we must do, if we will confess it, that there is a world beyond the grave, and that after death comes the judgment; feeling, as we must do in our better moments, what poor, weak, unstable, defective creatures we all are, and how unfit to meet God; conscious as we must be in our inmost heart of hearts, that on our use of time depends our place in eternity, we ought to feel and to realize something like ‘thirst’, for a sense of peace with the living God. But alas, nothing proves so conclusively the fallen nature of man as the general, common want of spiritual appetite! For money, for power, for pleasure, for rank, for honor, for distinction—for all these the vast majority are now intensely thirsting. To lead forlorn hopes, to dig for gold, to storm a breach, to try to hew a way through thick–ribbed ice to the North Pole, for all these objects there is no lack of adventurers and volunteers. Fierce and unceasing is the competition for these corruptible crowns! But few indeed, by comparison, are those who thirst after eternal life. No wonder that the natural man is called in Scripture ‘dead’, and ‘sleeping’, and ‘blind’, and ‘deaf’. No wonder that he is said to need a second birth and a new creation. There is no surer symptom of mortification in the body than the loss of all feeling. There is no more painful sign of an unhealthy state of soul than an utter absence of spiritual thirst. Woe to that man of whom the Savior can say, ‘You know not that you are wretched, and miserable, and poor, and blind, and naked’ (Rev. 3:17).

But who is there among the readers of this message that feels the burden of sin, and longs for peace with God? Who is there that really feels the words of our Prayer Book confession ‘I have erred and strayed like a lost sheep, there is no health in me, I am a miserable offender’? Who is there that enters into the fullness of our communion service, and can say with truth, ‘The remembrance of my sins is grievous, and the burden of them is intolerable’? You are the man that ought to thank God. A sense of sin, guilt and poverty of soul is the first stone laid by the Holy Spirit, when He builds a spiritual temple. He convinces of sin. Light was the first thing called into being in the material creation (Gen. 1:3). Light about our own state is the first work in the new creation. Thirsting soul, I say again, you are the person that ought to thank God. The kingdom of God is near you. It is not when we begin to feel good, but when we feel bad, that we take the first step towards heaven. Who taught you that you west naked? Whence came this inward light? Who opened your eyes and made you see and feel? Know this day that flesh and blood has not revealed these things unto you, but our Father which is in heaven. Universities may confer degrees, and schools may impart knowledge of all mysteries, but they cannot make men feel sin. To realize our spiritual need, and feel true spiritual thirst, is the ABC in saving Christianity.

It is a great saying of Elihu, in the book of Job ‘God looks upon men, and if any say, “I have sinned, and perverted that which was right, and it profited me not,” he will deliver his soul from death, and his life shall see the light’ (Job 33:28). Let him that knows anything of spiritual ‘thirst’ not be ashamed. Rather let him lift up his head and begin to hope. Let him pray that God would carry on the work He has begun, and make him feel more.

2. A remedy proposed. ‘If any man thirst,’ says our blessed Lord Jesus Christ, ‘let him come unto Me, and drink.’

There is a grand simplicity about this little sentence which cannot be too much admired. There is not a word in it of which the literal meaning is not plain to a child. Yet, simple as it appears, it is rich in spiritual meaning. Like the Koh–i–noor diamond, which you may carry between finger and thumb, it is of unspeakable value. It solves that mighty problem which all the philosophers of Greece and Rome could never solve ‘How can man have peace with God?’ Place it in your memory side by side with six other golden sayings of your Lord; ‘I am the bread of life: he that comes to Me shall never hunger; and he that believes on Me shall never thirst.’ ‘I am the light of the world he that follows Me shall not walk in darkness, but shall have the light of life.’ ‘I am the door, by Me, if any man enter in, he shall be saved.’ ‘I am the way, the truth, and the life no man comes unto the Father but by Me.’ ‘Come unto Me, all you that labor and are heavy laden, and I will give you rest.’ ‘Him that comes to Me I will in no wise cast out.’ Add to these six texts the one before you today. Get the whole seven by heart. Rivet them down in your mind, and never let them go. When your feet touch the cold river, on the bed of sickness and in the hour of death, you will find these seven texts above all price (John 6:35; 8:12; 10:9; 14:6; Matt. 11:28; John 6:37).

For what is the sum and substance of these simple words? It is this. Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him, as out of the rock smitten by Moses, there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need pardon, absolution, mercy, grace, peace, rest, relief, comfort and hope.

This rich provision Christ has bought for us at the price of His own precious blood. To open this wondrous fountain He suffered for sin, the just for the unjust, and bore our sins in His own body on the tree. He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him (1 Peter 2:24; 3:18; 2 Cor. 5:21). And now He is sealed and appointed to be the Reliever of all who are laboring and heavy laden, and the Giver of living water to all who thirst. It is His office to receive sinners. It is His pleasure to give them pardon, life and peace. And the words of the text are a proclamation He makes to all mankind ‘If any man thirst, let him come unto Me, and drink.’

The efficacy of a medicine depends in great measure on the manner in which it is used. The best prescription of the best physician is useless if we refuse to follow the directions which accompany it. Suffer the word of exhortation, while I offer some caution and advice about the Fountain of living water.

a. He that thirsts and wants relief must come to Christ Himself. He must not be content with coming to His church and His ordinances, or to the assemblies of His people for prayer and praise. He must not stop short even at His holy table, or rest satisfied with privately opening his heart to His ordained ministers. Oh, no! He that is content with only drinking these waters ‘shall thirst again’ (John 4:13). He must go higher, further, much further than this. He must have personal dealings with Christ Himself all else in religion is worthless without Him. The King’s palace, the attendant servants, the richly furnished house, the very banquet itself—all are nothing unless we speak with the King. His hand alone can take the burden off our backs and make us feel free. The hand of man may take the stone from the grave and show the dead; but none but Jesus can say to the dead, ‘Come forth and live’ (John 11:41–43). We must deal directly with Christ.

b. He that thirsts and wants relief from Christ must actually come to Him. It is not enough to wish and talk and mean and intend and resolve and hope. Hell, that dreadful reality, is truly said to be paved with good intentions. Thousands are yearly lost in this fashion, and perish miserably just outside the harbor. Meaning and intending they live; meaning and intending they die. Oh, no! We must ‘arise and come’! If the prodigal son had been content with saying, ‘How many hired servants of my father have bread enough and to spare, and I perish with hunger! I hope some day to return home,’ he might have remained forever among the swine. It was when he arose and came to his father that his father ran to meet him, and said, ‘Bring forth the best robe and put it on him…. Let us eat and be merry’ (Luke 15:20–23). Like him, we must not only ‘come to ourselves’ and think, but we must actually come to the High Priest, to Christ. We must come to the Physician.

c. He that thirsts and wants to come to Christ must remember that simple faith is the one thing required. By all means let him come with a penitent, broken and contrite heart; but let him not dream of resting on that for acceptance. Faith is the only hand that can carry the living water to our lips. Faith is the hinge on which all turns in the matter of our justification. It is written again and again that ‘whoever believes shall not perish, but have eternal life’ (John 3:15, 16). ‘To him that works not, but believes on Him that justifies the ungodly, his faith is counted for righteousness’ (Rom. 4:5). Happy is he that can lay hold on the principle laid down in that matchless hymn:

“Just as I am, without one plea,

Save that Your blood was shed for me,

And that You bid’st me come to You,

O Lamb of God, I come!”

How simple this remedy for thirst appears! But oh, how hard it is to persuade some people to receive it! Tell them to do some great thing, to mortify their bodies, to go on pilgrimage, to give all their goods to feed the poor and so to merit salvation, and they will try to do as they are bid. Tell them to throw overboard all idea of merit, working or doing, and to come to Christ as empty sinners, with nothing in their hands and, like Naaman, they are ready to turn away in disdain (2 Kings 5:12). Human nature is always the same in every age. There are still some people just like the Jews, and some like the Greeks. To the Jews, Christ crucified is still a stumbling–block, and to the Greeks foolishness. Their succession, at any rate, has never ceased! Never did our Lord say a truer word than that which He spoke to the proud scribes in the Sanhedrin ‘You will not come unto Me that you might have life’ (John 5:40).

But, simple as this remedy for thirst appears, it is the only cure for man’s spiritual disease, and the only bridge from earth to heaven. Kings and their subjects, preachers and hearers, masters and servants, high and low, rich and poor, learned and unlearned, all must alike drink of this water of life, and drink in the same way. For eighteen centuries men have labored to find some other medicine for weary consciences, but they have labored in vain. Thousands, after blistering their hands, and growing gray in hewing out ‘broken cisterns which can hold no water’ (Jer. 2:13), have been obliged to come back at last to the old Fountain, and have confessed in their latest moments that here, in Christ alone, is true peace.

And simple as the old remedy for thirst may appear, it is the root of the inward life of all God’s greatest servants in all ages. What have the saints and martyrs been in every era of church history, but men who came to Christ daily by faith and found ‘His flesh meat indeed, and His blood drink indeed’? (John 6:55). What have they all been but men who lived the life of faith in the Son of God, and drank daily out of the fullness there is in Him? (Gal. 2:20). Here, at all events, the truest and best Christians, who have made a mark on the world, have been of one mind. Holy fathers and Reformers, holy Anglican divines and Puritans, holy Episcopalians and Nonconformists, have all in their best moments borne uniform testimony to the value of the Fountain of life. Separated and contentious as they may sometimes have been in their lives, in their deaths they have not been divided. In their last struggle with the king of terrors they have simply clung to the cross of Christ, and gloried in nothing but the ‘precious blood,’ and the Fountain open for all sin and uncleanness.

How thankful we ought to be that we live in a land where the great remedy for spiritual thirst is known, in a land of open Bibles, preached gospel, and abundant means of grace, in a land where the efficacy of Christ’s sacrifice is still proclaimed, with more or less fullness, in twenty thousand pulpits every Sunday! We do not realize the value of our privileges. The very familiarity of the manna makes us think little of it, just as Israel loathed ‘the light bread’ in the wilderness (Num. 21:5). But turn to the pages of a heathen philosopher like the incomparable Plato, and see how he groped after light like one blindfolded, and wearied himself to find the door. The humblest peasant who grasps the four comfortable words, of our beautiful communion service, in the Prayer Book, knows more of the way of peace with God than the Athenian sage. Turn to the accounts which trustworthy travelers and missionaries give of the state of the heathen who have never heard the gospel. Read of the human sacrifices in Africa, and the ghastly self–imposed tortures of the devotees of Hindostan, and remember they are all the result of an unquenched thirst and a blind and unsatisfied desire to get near to God. And then learn to be thankful that your lot is cast in a land like your own. Alas, I fear God has a controversy with us for our unthankfulness!

3. A promise held out. ‘He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water.’

The subject of Scripture promises is a vast and most interesting one. I doubt whether it receives the attention which it deserves in the present day. Clarke’s Scripture Promises is an old book which is far less studied now, I suspect, than it was in the days of our fathers. Few Christians realize the number and length and breadth and depth and height and variety of the precious ‘shalls’ and ‘wills’ laid up in the Bible for the special benefit and encouragement of all who will use them.

Yet promise lies at the bottom of nearly all the transactions of man with man in the affairs of this life. The vast majority of Adam’s children in every civilized country are acting every day on the faith of promises. The laborer on the land works hard from Monday morning to Saturday night, because he believes that at the end of the week he shall receive his promised wages. The soldier enlists in the army, and the sailor enters his name on the ship’s books in the navy, in the full confidence that those under whom they serve will at some future time give them their promised pay. The humblest maidservant in a family works on from day to day at her appointed duties, in the belief that her mistress will give her the promised wages. In the business of great cities, among merchants and bankers and tradesmen, nothing could be done without incessant faith in promises. Every man of sense knows that cheques and bills and promissory notes are the only means by which the immense majority of mercantile affairs can possibly be carried on. Men of business are compelled to act by faith and not by sight. They believe promises, and expect to be believed themselves. In fact, promises, and faith in promises, and actions springing from faith in promises, are the backbone of nine–tenths of all the dealings of man with his fellow men throughout Christendom.

Now promises, in like manner, in the religion of the Bible, are one grand means by which God is pleased to approach the soul of man. The careful student of Scripture cannot fail to observe that God is continually holding out inducements to man to listen to Him, obey Him and serve Him; and undertaking to do great things, if man will only attend and believe. In short, as Peter says, ‘There are given to us exceeding great and precious promises’ (2 Peter 1:4). He, who has mercifully caused all Holy Scripture to be written for our learning, has shown His perfect knowledge of human nature by spreading over the book a perfect wealth of promises, suitable to every kind of experience and every condition of life. He seems to say, ‘Would you know what I undertake to do for you? Do you want to hear My terms? Take up the Bible and read.’

But there is one grand difference between the promises of Adam’s children and the promises of God, which ought never to be forgotten. The promises of man are not sure to be fulfilled. With the best wishes and intentions, he cannot always keep his word. Disease and death may step in like an armed man, and take away from this world him that promises. War or pestilence or famine or failure of crops or hurricanes may strip him of his property, and make it impossible for him to fulfill his engagements. The promises of God, on the contrary, are certain to be kept. He is almighty; nothing can prevent His doing what He has said. He never changes; He is always ‘of one mind,’ and with Him there is ‘no variableness or shadow of turning’ (Job 23:13; James 1:17). He will always keep His word. There is one thing which, as a little girl once told her teacher, to her surprise, God cannot do ‘It is impossible for God to lie’ (Heb. 6:18). The most unlikely and improbable things, when God has once said He will do them, have always come to pass. The destruction of the old world by a flood, and the preservation of Noah in the ark, the birth of Isaac, the deliverance of Israel from Egypt, the raising of David to the throne of Saul, the miraculous birth of Christ, the resurrection of Christ, the scattering of the Jews all over the earth, and their continued preservation as a distinct people—who could imagine events more unlikely and improbable than these? Yet God said they should be, and in due time they all came to pass. In truth, with God it is just as easy to do a thing as to say it. Whatever He promises, He is certain to perform.

Concerning the variety and riches of Scripture promises, far more might be said than it is possible to say in a short message like this. Their name is legion. The subject is almost inexhaustible. There is hardly a step in man’s life, from childhood to old age, hardly any position in which man can be placed, for which the Bible has not held out encouragement to everyone who desires to do right in the sight of God. There are ‘shalls’ and ‘wills’ in God’s treasury for every condition.

There are an abundance of promises supplied by God in the Word, revealing of His character, especially His infinite mercy and compassion. There are promises regarding His willingness to forgive, pardon and absolve the chief of sinners; there are encouragements to pray and hear the gospel and draw near to the throne of grace; there are promises that he will give strength for duty, comfort in trouble, guidance in perplexity, help in sickness, consolation in death, support under bereavement, happiness beyond the grave, reward in glory. His promises are so abundant that we fail to even conceive of them.

The promise of our Lord Jesus Christ, which heads this message, is somewhat peculiar. It is singularly rich in encouragement to all who feel spiritual thirst and come to Him for relief, and therefore it deserves peculiar attention. Most of our Lord’s promises refer specially to the benefit of the person to whom they are addressed. The promise before us takes a far wider range: it seems to refer to many others beside those to whom He spoke. For what says He? ‘He that believes on Me, as the Scripture has said’ (and everywhere teaches), ‘out of his belly shall flow rivers of living water.’ But this spoke He of the Spirit, which those who believe on Him should receive. Figurative undoubtedly are these words, figurative, like the earlier words of the sentence, figurative, like ‘thirst’ and ‘drinking’. But all the figures of Scripture contain great truth; and what the figure before us was meant to convey I will now try to show.

1. I believe our Lord meant that he who comes to Him by faith shall receive an abundant supply of everything that he can desire for the relief of his own soul’s wants. The Spirit shall convey to him such an abiding sense of pardon, peace and hope, that it shall be in his inward man like a well–spring, never dry. He shall feel so satisfied with ‘the things of Christ,’ which the Spirit shall show Him (John 16:15), that he shall rest from spiritual anxiety about death, judgment and eternity. He may have his seasons of darkness and doubt, through his own infirmities or the temptations of the devil. But, speaking generally, when he has once come to Christ by faith, he shall find in his heart of hearts an unfailing fountain of consolation. This, let us understand, is the first thing which the promise before us contains. ‘Only come to Me, poor anxious soul,’ our Lord seems to say, ‘only come to Me, and your spiritual anxiety shall be relieved. I will place in your heart, by the power of the Holy Spirit, such a sense of pardon and peace, through My atonement and intercession, that you shall never completely thirst again. You may have your doubts and fears and conflicts while you are in the body. But once having come to Me, and taken Me for your Savior, you shall never feel yourself entirely hopeless. The condition of your inward man shall be so thoroughly changed, that you shall feel as if there was within you an ever–flowing spring of water.’

What shall we say to these things? I declare my own belief, that whenever a man or woman really comes to Christ by faith, he finds this promise fulfilled. He may possibly be weak in grace, and have many misgivings about his own condition. He may possibly not dare to say that he is converted, justified, sanctified and meet for the inheritance of the saints in light. But, for all that, I am bold to say, the humblest and feeblest believer in Christ has got something within him which he would not part with, though he may not yet fully understand it. And what is that ‘something’? It is just that ‘river of living water,’ which begins to run in the heart of every child of Adam as soon as he comes to Christ and drinks. In this sense I believe this wonderful promise of Christ is always fulfilled.

2. But is this all that is contained in the promise which heads this message? By no means. There yet remains much behind. There is more to follow. I believe our Lord meant us to understand that he who comes to Him by faith shall not only have an abundant supply of everything which he needs for his own soul, but shall also become a source of blessing to the souls of others. The Spirit who dwells in him shall make him a fountain of good to his fellow men, so that at the last day there shall be found to have flowed from him ‘rivers of living water.’

This is a most important part of our Lord’s promise, and opens up a subject which is seldom realized and grasped by many Christians. But it is one of deep interest, and deserves far more attention than it receives. I believe it to be a truth of God. I believe that just as ‘no man lives unto himself’ (Rom. 14:7), so also no man is converted only for himself and that the conversion of one man or woman always leads on, in God’s wonderful providence, to the conversion of others. I do not say for a moment that all believers know it. I think it far more likely that many live and die in the faith, who are not aware that they have done good to any soul. But I believe the resurrection morning and the judgment day, when the secret history of all Christians is revealed, will prove that the full meaning of the promise before us has never failed. I doubt if there will be a believer who will not have been to someone or other a ‘river of living water,’ a channel through whom the Spirit has conveyed saving grace. Even the penitent thief, short as his time was after he repented, has been a source of blessing to thousands of souls!

a. Some believers are rivers of living water while they live. Their words, their conversation, their preaching, their teaching, are all means by which the water of life has flowed into the hearts of their fellow men. Such, for example, were the apostles, who wrote no Epistles, and only preached the Word. Such were Luther and Whitefield and Wesley and Berridge and Rowlands and thousands of others, of whom I cannot now speak particularly.

b. Some believers are rivers of living water when they die. Their courage in facing the king of terrors, their boldness in the most painful sufferings, their unswerving faithfulness to Christ’s truth even at the stake, their manifest peace on the edge of the grave—all this has set thousands thinking, and led hundreds to repent and believe. Such, for example, were the primitive martyrs, whom the Roman Emperors persecuted. Such were John Huss and Jerome of Prague. Such were Cranmer, Ridley, Latimer, Hooper and the noble army of Marian martyrs. The work that they did at their deaths, like Samson, was far greater then the work done in their lives.

c. Some believers are rivers of living water long after they die. They do good by their books and writings in every part of the world, long after the hands which held the pen are mouldering in the dust. Such men were Bunyan and Baxter and Owen and George Herbert and Robert MCCHEYNE. These blessed servants of God do more good probably by their books at this moment than they did by their tongues when they were alive. Being dead they yet speak (Heb. 11:4).

d. Finally, there are some believers who are rivers of living water by the beauty of their daily conduct and behavior. There are many quiet, gentle, consistent Christians, who make no show and no noise in the world, and yet insensibly exercise a deep influence for good on all around them. They ‘win without the Word’ (1 Peter 3:1). Their love, their kindness, their sweet temper, their patience, their unselfishness, tell silently on a wide circle, and sow seeds of thought and self–inquiry in many minds. It was a fine testimony of an old lady who died in great peace, saying that under God she owed her salvation to Mr. Whitefield

‘It was not any sermon that he preached; it was not anything that he ever said to me. It was the beautiful consistency and kindness of his daily life, in the house where he was staying, when I was a little girl. I said to myself, “If I ever have any religion, Mr. Whitefield’s God shall be my God.”’

Let us all lay hold on this view of our Lord’s promise, and never forget it. Do not think for a moment that your own soul is the only soul that will be saved, if you come to Christ by faith and follow Him. Think of the blessedness of being a river of living water to others. Who can tell that you may not be the means of bringing many others to Christ? Live and act and speak and pray and work keeping this continually in view. I knew a family, consisting of a father, mother and ten children, in which true religion began with one of the daughters, and when it began she stood alone, and all the rest of the family were in the world. And yet, before she died, she saw both her parents and all her brothers and sisters converted to God, and all this, humanly speaking, began from her influence! Surely, in the face of this, we need not doubt that a believer may be to others a river of living water. Conversions may not be in your time, and you may die without seeing them. But never doubt that conversion generally leads to conversions, and that few go to heaven alone. When Grimshaw of Haworth, the apostle of the north, died, he left his son graceless and godless. Afterwards the son was converted, never having forgotten his father’s advice and example. And his last words were, ‘What will my old father say when he sees me in heaven?’ Let us take courage and hope on, believing Christ’s promise.

1. And now, before I close this message, let me ask you a plain question. Do you know anything of spiritual thirst? Have you ever felt anything of genuine deep concern about your soul? I fear that many know nothing about it. I have learned, by the painful experience of the third of a century, that people may go on for years attending God’s house, and yet never feel their sins, or desire to be saved. The cares of this world, the love of pleasure, the ‘lust of other things’ choke the good seed every Sunday, and make it unfruitful. They come to church with hearts as cold as the stone pavement on which they walk. They go away as thoughtless and unmoved as the old marble busts which look down on them from the monuments on the walls. Well, it may be so; but I do not yet despair of anyone, so long as he is alive. That grand old bell in Paul’s Cathedral, London, which has struck the hours for so many years, is seldom heard by many during the business hours of the day. The roar and din of traffic in the streets have a strange power to deaden its sound, and prevent men hearing it. But when the daily work is over, and desks are locked, and doors are closed, and books are put away, and quiet reigns in the great city, the case is altered. As the old bell at night strikes eleven and twelve and one and two and three, thousands hear it who never heard it during the day. And so I hope it will be with many a one in the matter of his soul. Now, in the plenitude of health and strength, in the hurry and whirl of business, I fear the voice of your conscience is often stifled, and you cannot hear it. But the day may come when the great bell of conscience will make itself heard, whether you like it or not. The time may come when, laid aside in quietness, and obliged by illness to sit still, you may be forced to look within, and consider your soul’s concerns. And then, when the great bell of awakened conscience is sounding in your ears, I trust that many a man who reads this message may hear the voice of God and repent, may learn to thirst, and learn to come to Christ for relief. Yes, I pray God you may yet be taught to fed before it be too late!

2. But do you feel anything at this very moment? Is your conscience awake and working? Are you sensible of spiritual thirst, and longing for relief? Then hear the invitation which I bring you in my Master’s name this day: ‘If any man,’ no matter who he may be, if any man, high or low, rich or poor, learned or unlearned, ‘if any man thirst, let him come to Christ and drink.’ Hear and accept that invitation without delay. Wait for nothing. Wait for nobody. Who can tell that you may not wait for ‘a convenient season’ until it be too late? The hand of a living Redeemer is now held out from heaven; but it may be withdrawn. The fountain is open now; but it may soon be closed forever. ‘If any man thirst, let him come and drink’ without delay. Though you have been a great sinner, and have resisted warnings, counsel and sermons yet come. Though you have sinned against light and knowledge, against a father’s advice and a mother’s tears, though you have lived for years without a Sabbath and without prayer, yet come. Say not that you know not how to come, that you do not understand what it is to believe, that you must wait for more light. Will a tired man say that he is too tired to lie down, or a drowning man, that he knows not how to lay hold on the hand stretched out to help him, or the shipwrecked sailor, with a lifeboat alongside the stranded hulk, that he knows not how to jump in? Oh, cast away these vain excuses! Arise, and come! The door is not shut. The fountain is not yet closed. The Lord Jesus invites you. It is enough that you feel thirsting, and desire to be saved Come: come to Christ without delay. Who ever came to the fountain for sin and found it dry? Who ever went unsatisfied away?

3. But have you come to Christ already, and found relief? Then come nearer, nearer still. The closer your communion with Christ, the more comfort you will feel. The more you daily live by the side of the fountain the more you shall feel in yourself ‘a well of water springing up into everlasting life’ (John 4:14). You shall not only be blessed yourself, but be a source of blessing to others.

In this evil world you may not perhaps feel all the sensible comfort you could desire. But remember you cannot have two heavens. Perfect happiness is yet to come. The devil is not yet bound. There is a good time coming for all who feel their sins and come to Christ, and commit their thirsting souls to His keeping. When He comes again they will be completely satisfied. They will remember all the way by which they were led, and see the need–be of everything that befell them. Above all, they will wonder that they could ever live so long without Christ, and hesitate about coming to Him.

There is a pass in Scotland called Glencroe, which supplies a beautiful illustration of what heaven will be to the souls who come to Christ. The road through Glencroe carries the traveler up a long and steep ascent, with many a little turn and winding in its course. But when the top of the pass is reached, a stone is seen by the wayside with these simple words inscribed upon it: ‘Rest, and be thankful.’ Those words describe the feelings with which every thirsting one who comes to Christ will enter heaven. The summit of the narrow way will at length be ours. We shall cease from our weary journeyings, and sit in the kingdom of God. We shall look back on all the way of our lives with thankfulness, and see the perfect wisdom of every step in the steep ascent by which we were led. We shall forget the toil of the upward journey in the glorious rest. Here, in this world, our sense of rest in Christ at best is feeble and partial: we hardly seem at times to taste fully the living water. But when that which is perfect is come, then that which is imperfect shall be done away. When we awake up after His likeness we shall be satisfied (Ps. 17:15). We shall drink out of the river of His pleasures and thirst no more!

The text which heads this message describes the state of the Ephesians before they became Christians. But that is not all. It describes the state of every man and woman in England who is not yet converted to God. A more miserable state cannot be conceived! It is bad enough to be without money or without health or without home or without friends. But it is far worse to be “without Christ.”

Let us examine the text this day, and see what it contains. Who can tell but it may prove a message from God to some reader of this message?

1. Let us consider when it can be said of a man that he is “without Christ.”

The expression “without Christ,” is not one of my own invention. The words were not first coined by me, but were written under the inspiration of the Holy Spirit. They were used by Paul when he was reminding the Ephesian Christians what their former condition was, before they heard the gospel and believed. Ignorant and dark no doubt they had been, buried in idolatry and heathenism, worshipers of the false goddess Diana. But all this he passes over completely. He seems to think that this would only partially describe their state. So he draws a picture, of which the very first feature is the expression before us: “At that time you were without Christ” (Eph. 2:12). Now what does the expression mean?

a. A man is “without Christ” when be has no head–knowledge of Him. Millions, no doubt, are in this condition. They neither know who Christ is, nor what He has done, nor what He taught, nor why He was crucified, nor where He is now, nor what He is to mankind. In short, they are entirely ignorant of Him. The heathen, of course, who never yet heard the gospel, come first under this description. But unhappily they do not stand alone. There are thousands of people living in England at this very day, who have hardly any clearer ideas about Christ than the very heathen. Ask them what they know about Jesus Christ, and you will be astounded at the gross darkness which covers their minds. Visit them on their deathbeds, and you will find that they can tell you no more about Christ than about Mohammed. Thousands are in this state in country parishes, and thousands in towns. And about all such people but one account can be given. They are “without Christ.”

I am aware that some modern divines do not take the view which I have just stated. They tell us that all mankind have a part and interest in Christ, whether they know Him or not. They say that all men and women, however ignorant while they live, shall be taken by Christ’s mercy to heaven when they die! Such views, I firmly believe, cannot be reconciled with God’s Word. It is written “This is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent” (John 17:3). It is one of the marks of the wicked, on whom God shall take vengeance at the last day, that they “know not God” (2 Thess. 1:8). An unknown Christ is no Savior. What shall be the state of the heathen after death; how the savage who never heard the gospel shall be judged; in what manner God will deal with the helplessly ignorant and uneducated—all these are questions which we may safely let alone. We may rest assured that “the Judge of all the earth will do right” (Gen. 18:25). But we must not fly in the face of Scripture. If Bible words mean anything, to be ignorant of Christ is to be “without Christ.”

b. But this is not all. A man is “without Christ” when he has no heart–faith in Him as his Savior. It is quite possible to know all about Christ, and yet not to put our trust in Him. There are multitudes who know every article of the belief, and can tell you glibly that Christ was “born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried.” They learned it at school. They have it sticking fast in their memories. But they make no practical use of their knowledge. They put their trust in something which is not Christ. They hope to go to heaven because they are moral and well–conducted, because they say their prayers and go to church, because they have been baptized and go to the Lord’s table. But as to a lively faith in God’s mercy through Christ—a real, intelligent confidence in Christ’s blood and righteousness and intercession—they are things of which they know nothing at all. And of all such people I can see but one true account. They are “without Christ.”

I am aware that many do not admit the truth of what I have just said. Some tell us that all baptized people are members of Christ by virtue of their baptism. Others tell us that where there is a head knowledge we have no right to question a person’s interest in Christ. To these views I have only one plain answer. The Bible forbids us to say that any man is joined to Christ until he believes. Baptism is no proof that we are joined to Christ. Simon Magus was baptized, and yet was distinctly told that he had “no part or lot in this matter” (Acts 8:21). Head–knowledge is no proof that we are joined to Christ. The devils know Christ well enough, but have no portion in Him. God knows, no doubt, who are His from all eternity. But man knows nothing of anyone’s justification until he believes. The grand question is: “Do we believe?” It is written, “He that believes not the Son shall not see life; but the wrath of God abides on him.” “He that believes not shall be damned” (John 3:36; Mark 16:16). If Bible words mean anything, to be without faith is to be “without Christ.”

c. But I have yet one thing more to say. A man is “without Christ” when the Holy Spirit’s work cannot be seen in his life. Who can avoid seeing, if he uses his eyes, that myriads of professing Christians know nothing of inward conversion of heart? They will tell you that they believe the Christian religion; they go to their places of worship with tolerable regularity; they think it a proper thing to be married and buried with all the ceremonies of the church; they would be much offended if their Christianity were doubted. But where is the Holy Spirit to be seen in their lives? What are their hearts and affections set upon? Whose is the image and superscription that stands out in their tastes and habits and ways? Alas, there can only be one reply! They know nothing experimentally of the renewing, sanctifying work of the Holy Spirit. They are yet dead to God. And of all such only one account can be given. They are “without Christ.”

I am well aware that few will admit this. The vast majority will tell you that it is extreme and wild and extravagant to require so much in Christians, and to press on everyone conversion. They will say that it is impossible to keep up the high standard which I have just referred to, without going out of the world, and that we may surely go to heaven without being such very great saints. To all this, I can only reply, “What says the Scripture? What says the Lord?” It is written, “Except a man be born again, he cannot see the kingdom of God.” “Except you be converted, and become as little children, you shall not enter into the kingdom of heaven.” “He that says he abides in Christ, ought himself also so to walk, even as He walked.” “If any man have not the Spirit of Christ, he is none of His” (John 3:3; Matt 18:3;1 John 2:6; Rom. 8:9). The Scripture cannot be broken. If Bible words mean anything, to be without the Spirit is to be “without Christ.”

I commend the three propositions I have just laid down to your serious and prayerful consideration. Mark well what they come to. Examine them carefully on every side. In order to have a saving interest in Christ, knowledge, faith and the grace of the Holy Spirit are absolutely necessary. He that is without them is “without Christ.”

How painfully ignorant are many! They know literally nothing about religion. Christ and the Holy Spirit and faith and grace and conversion and sanctification are mere “words and names” to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, “without Christ!”

How painfully self–righteous are many! They can talk complacently about having “done their duty,” and being “kind to everybody,” and having always “kept to their church,” and having “never been so very bad” as some, and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ’s blood and sacrifice, it seems to have no place in their religion. Their talk is all of doing and never of believing. And will such self–righteousness as this land anyone in heaven? Never! Without faith, “without Christ!”

How painfully ungodly are many! They live in the habitual neglect of God’s Sabbath, God’s Bible, God’s ordinances and God’s sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God’s commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Spirit, “without Christ!”

I know well that at first sight these statements seem hard and sharp and rough and severe. But after all, are they not God’s truth as revealed to us in Scripture? If truth, ought they not to be made known? If necessary to be known, ought they not to be plainly laid down? If I know anything of my own heart, I desire above all things to magnify the riches of God’s love to sinners. I long to tell all mankind what a wealth of mercy and loving-kindness there is laid up in God’s heart for all who will seek it. But I cannot find anywhere that ignorant and unbelieving and unconverted people have any part in Christ! If I am wrong, I shall be thankful to anyone who will show me a more excellent way. But until I am shown it, I must stand fast on the positions I have already laid down. I dare not forsake them, lest I be found guilty of handling God’s Word deceitfully. I dare not be silent about them, lest the blood of souls be required at my hands. The man without knowledge, without faith, and without the Holy Spirit, is a man without Christ!

2. What is the actual condition of a man without Christ? This is a branch of our present subject that demands very special attention. Thankful indeed should I be if I could exhibit it in its true colors. I can easily imagine some reader saying to himself, “Well, suppose I am without Christ, where is the mighty harm? I hope God will be merciful. I am no worse than many others. I trust all will be right at last.” Listen to me and, by God’s help, I will try to show that you are sadly deceived. “Without Christ,” all will not be right, but all desperately wrong.

a. For one thing, to be “without Christ” is to be without God. The Apostle St. Paul told the Ephesians as much as this in plain words. He ends the famous sentence which begins, “You were without Christ,” by saying, “You were without God in the world.” And who that thinks can wonder? That man can have very low ideas of God who does not conceive Him a most pure and holy and glorious and spiritual Being. That man must be very blind who does not see that human nature is corrupt and sinful and defiled. How then can such a worm as man draw near to God with comfort? How can he look up to Him with confidence and not feel afraid? How can he speak to Him, have dealings with Him, look forward to dwelling with Him, without dread and alarm? There must be a mediator between God and man, and there is but one that can fill the office. That One is Christ.

Who are you to talk of God’s mercy and God’s love separate from and independent of Christ? There is no such love and mercy recorded in Scripture. Know this day that God out of Christ is “a consuming fire” (Heb. 12:29). Merciful He is, beyond all question rich in mercy, plenteous in mercy. But His mercy is inseparably connected with the mediation of His beloved Son Jesus Christ. It must flow through Him as the appointed channel, or it cannot flow at all. It is written “He that honors not the Son, honors not the Father which has sent Him.” “I am the way, the truth and the life no man comes unto the Father, but by Me” (John 5:23; 14:6). “Without Christ” we are without God.

b. Moreover, to be “without Christ” is to be without peace. Every man has a conscience within him, which must be satisfied before he can be truly happy. So long as this conscience is asleep or half dead, so long, no doubt, he gets along pretty well. But as soon as a man’s conscience wakes up, and he begins to think of past sins and present failings and future judgment, at once he finds out that he needs something to give him inward rest. But what can do it? Repenting and praying and Bible reading, and church going, and sacrament receiving, and self–mortification may be tried, and tried in vain. They never yet took off the burden from anyone’s conscience. And yet peace must be had!

There is only one thing can give peace to the conscience, and that is the blood of Jesus Christ sprinkled on it. A clear understanding that Christ’s death was an actual payment of our debt to God, and that the merit of that death is made over to man when he believes, is the grand secret of inward peace. It meets every craving of conscience. It answers every accusation. It calms every fear. It is written “These things I have spoken unto you, that in Me you might have peace.” “He is our peace.” “Being justified by faith, we have peace with God through our Lord Jesus Christ” (John 16:33; Eph. 2:14; Rom. 5:1). We have peace through the blood of His cross: peace like a deep mine—peace like an ever–flowing stream. But “without Christ” we are without peace.

c. To be “without Christ” is to be without hope. Hope of some sort or other almost everyone thinks he possesses. Rarely indeed will you find a man who will boldly tell you that he has no hope at all about his soul. But how few there are that can give “a reason of the hope that is in them”! (1 Pet. 3:15). How few can explain it, describe it and show its foundations! How many a hope is nothing better than a vague empty feeling, which the day of sickness and the hour of death will prove to be utterly useless, impotent alike to comfort or to save.

There is but one hope that has roots, life, strength and solidity, and that is the hope which is built on the great rock of Christ’s work and office as man’s Redeemer. “Other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). He that builds on this corner–stone “shall not be confounded.” About this hope there is reality. It will bear looking at and handling. It will meet every enquiry. Search it through and through, and you will find no flaw whatever in it. All other hopes beside this are worthless. Like summer–dried fountains, they fail man just when his need is the sorest. They are like unsound ships, which look well so long as they lie quiet in harbor, but when the winds and the waves of ocean begin to try them, their rotten condition is discovered and they sink beneath the waters. There is no such thing as a good hope without Christ, and “without Christ” is to have “no hope” (Eph. 2:12).

d. To be “without Christ” is to be without heaven. In saying this I do not merely mean that there is no entrance into heaven, but that “without Christ” there could be no happiness in being there. A man without a Savior and Redeemer could never feel at home in heaven. He would feel that he had no lawful right or title to be there; boldness and confidence and ease of heart would be impossible. Amid pure and holy angels, under the eyes of a pure and holy God, he could not hold up his head; he would feel confounded and ashamed. It is the very essence of all true views of heaven that Christ is there.

Who are you that dreams of a heaven in which Christ has no place? Awake to know your folly. Know that in every description of heaven which the Bible contains, the presence of Christ is one essential feature. “In the midst of the throne,” says St. John, “stood a Lamb as it had been slain.” The very throne of heaven is called the “throne of God and of the Lamb.” “The Lamb is the light of heaven, and the temple of it.” The saints who dwell in heaven are to be “fed by the Lamb,” and “led to living fountains of waters.” The meeting of the saints in heaven is called “the marriage supper of the Lamb” (Rev. 5:6; 22:3; 21:22, 23; 7:17; 19:9). A heaven “without Christ” would not be the heaven of the Bible. To be “without Christ” is to be without heaven.

I might easily add to these things. I might tell you that to be “without Christ” is to be without life, without strength, without safety, without foundation, without a friend in heaven, without righteousness. None so badly off as those that are without Christ!

What the ark was to Noah, what the Passover lamb was to Israel in Egypt, what the manna, the smitten rock, the bronze serpent, the pillar of cloud and fire, the scapegoat, were to the tribes in the wilderness—all this the Lord Jesus is meant to be to man’s soul. None so destitute as those that are without Christ!

What the root is to the branches, what the air is to our lungs, what food and water are to our bodies, what the sun is to creation—all this and much more Christ is intended to be to us. None so helpless, none so pitiable as those that are without Christ!

I grant that if there were no such things as sickness and death, if men and women never grew old and lived on this earth forever, the subject of this message would be of no importance. But you must know that sickness, death and the grave are sad realities.

If this life were all—if there were no judgment, no heaven, no hell, no eternity—it would be mere waste of time to trouble yourself with such inquiries as this tract suggests. But you have got a conscience. You know well that there is a reckoning day beyond the grave. There is a judgment yet to come.

Surely the subject of this message is no light matter. It is not a small thing, and one that does not signify. It demands the attention of every sensible person. It lies at the very root of that all–important question, the salvation of our souls. To be “without Christ” is to be most miserable.

1. And now I ask every one who has read this message through to examine himself and find out his own precise condition. Are you without Christ?

Do not allow life to pass away without some serious thoughts and self–inquiry. You cannot always go on as you do now. A day must come when eating and drinking and sleeping and dressing and making merry and spending money will have an end. There will be a day when your place will be empty, and you will be only spoken of as one dead and gone. And where will you be then, if you have lived and died without thought about your soul, without God, and without Christ? Oh, remember, it is better a thousand times to be without money and health and friends and company and good cheer than to be without Christ!

2. If you have lived without Christ hitherto, I invite you in all affection to change your course without delay. Seek the Lord Jesus while He can be found. Call upon Him while He is near. He is sitting at God’s right hand, able to save to the uttermost everyone who comes to Him, however sinful and careless he may have been. He is sitting at God’s right hand, willing to hear the prayer of everyone who feels that his past life has been all wrong, and wants to be set right. Seek Christ, seek Christ without delay. Acquaint yourself with Him Do not be ashamed to apply to Him. Only become one of Christ’s friends this year, and you will say one day, it was the happiest year that you ever had.

3. If you have become one of Christ’s friends already, I exhort you to be a thankful man. Awake to a deeper sense of the infinite mercy of having an almighty Savior, a title to heaven, a home that is eternal, a Friend that never dies! A few more years and all our family gatherings will be over. What a comfort to think that we have in Christ something that we can never lose!

Awake to a deeper sense of the sorrowful state of those who are “without Christ.” We are often reminded of the many who are without food or clothing or school or church. Let us pity them, and help them, as far as we can. But let us never forget that there are people whose state is far more pitiable. Who are they? The people “without Christ!”

Have we relatives without Christ? Let us feel for them, pray for them, speak to the King about them, strive to recommend the gospel to them. Let us leave no stone unturned in our efforts to bring them to Christ.

Have we neighbors without Christ? Let us labor in every way for their soul’s salvation. The night comes when none can work. Happy is he who lives under the abiding conviction that to be in Christ is peace, safety, and happiness; and that to be “without Christ” is to be on the brink of destruction.

A disposition to love somebody is one of the commonest feelings which God has implanted in human nature. Too often, unhappily, people set their affection on unworthy objects. I want this day to claim a place for Him who alone is worthy of all our hearts’ best feelings. I want men to give some of their love to that divine Person who loved us, and gave Himself for us. In all their loving I would have them not forget to Love Christ.

The question which heads this message was addressed by Christ to the apostle Peter. A more important question could not be asked. Eighteen hundred years have passed away since the words were spoken. But to this very day the inquiry is most searching and useful.

Suffer me to press this mighty subject upon the attention of every reader of this message. This is no matter for mere enthusiasts and fanatics. It deserves the consideration of every reasonable Christian who believes the Bible. Our very salvation is bound up with it. Life or death, heaven or hell, depend on our ability to answer the simple question “Do you love Christ?”

There are two points which I wish to bring forward in opening up this subject.

1. Let me show the peculiar feeling of a true Christian towards Christ—he loves Him. A true Christian is not a mere baptized man or woman. He is something more. He is not a person who only goes, as a matter of form, to a church or chapel on Sundays, and lives all the rest of the week as if there was no God. Formality is not Christianity. Ignorant lip worship is not true religion. The Scripture speaks expressly: “They are not all Israel which are of Israel” (Rom. 9:6). The practical lesson of those words is clear and plain. All are not true Christians who are members of the visible church of Christ.

The true Christian is one whose religion is in his heart and life. It is felt by himself in his heart. It is seen by others in his conduct and life. He feels his sinfulness, guilt and badness, and repents. He sees Jesus Christ to be that divine Savior whom his soul needs, and commits himself to Him. He puts off the old man with his corrupt and carnal habits, and puts on the new man. He lives a new and holy life, fighting habitually against the world, the flesh and the devil. Christ Himself is the cornerstone of his Christianity. Ask him in what he trusts for the forgiveness of his many sins, and he will tell you, in the death of Christ. Ask him in what righteousness he hopes to stand innocent at the judgment day, and he will tell you it is the righteousness of Christ. Ask him by what pattern he tries to frame his life, and he will tell you that it is the example of Christ.

But, beside all this, there is one thing in a true Christian which is eminently peculiar to him. That thing is love to Christ. Knowledge, faith, hope, reverence, obedience are all marked features in a true Christian’s character. But his picture would be very imperfect if you omitted his “love” to his divine Master. He not only knows, trusts and obeys. He goes further than this—he loves.

This peculiar mark of a true Christian is one which we find mentioned several times in the Bible. “Faith towards our Lord Jesus Christ” is an expression which many Christians are familiar with. Let it never be forgotten that love is mentioned by the Holy Spirit in almost as strong terms as faith. Great as the danger is of him “that believes not,” the danger of him that “loves not” is equally great. Not believing and not loving are both steps to everlasting ruin.

Hear what Paul says to the Corinthians “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha” (1 Cor. 16:22). Paul allows no way of escape to the man who does not love Christ. He leaves him no loophole or excuse. A man may lack clear head–knowledge, and yet be saved. He may fail in courage, and be overcome by the fear of man, like Peter. He may fall tremendously, like David, and yet rise again. But if a man does not love Christ, he is not in the way of life. The curse is yet upon him. He is on the broad road that leads to destruction.

Hear what Paul says to the Ephesians: “Grace be with all those who love our Lord Jesus Christ in sincerity” (Eph. 6:24). The apostle is here sending his good wishes, and declaring his good will to all true Christians. Many of them, no doubt, he had never seen. Many of them in the early churches, we may be very sure, were weak in faith and knowledge and self–denial. How, then, shall he describe them in sending his message? What words can he use which will not discourage the weaker brethren? He chooses a sweeping expression which exactly describes all true Christians under one common name. All had not attained to the same degree, whether in doctrine or practice. But all loved Christ in sincerity.

Hear what our Lord Jesus Christ Himself says to the Jews: “If God were your Father, you would love Me” (John 8:42). He saw His misguided enemies satisfied with their spiritual condition, on the one single ground that they were children of Abraham. He saw them, like many ignorant Christians of our own day, claiming to be God’s children, for no better reasons than this: that they were circumcised and belonged to the Jewish church. He lays down the broad principle that no man is a child of God, who does not love God’s only begotten Son. No man has a right to call God “Father” who does not love Christ. Well would it be for many Christians if they were to remember that this mighty principle applies to them as well as to the Jews. No love to Christ—then no sonship to God!

Hear once more what our Lord Jesus Christ said to the Apostle Peter, after He rose from the dead. Three times He asked him the question, “Simon, son of Jonas, Do you love Me?” (John 21:15–17). The occasion was remarkable. He meant gently to remind His erring disciple of his thrice–repeated fall. He desired to call forth from him a new confession of faith, before publicly restoring to him his commission to feed the church. And what was the question that He asked him? He might have said, “Believe you?” “Are you converted?” “Are you ready to confess Me?” “Will you obey Me?” He uses none of these expressions. He simply says, “Do you love Me?” This is the point, He would have us know, on which a man’s Christianity hinges. Simple as the question sounded, it was most searching. Plain and easy to be understood by the most unlearned poor man, it contains matter which tests the reality of the most advanced apostle. If a man truly loves Christ, all is right; if not, all is wrong.

Would you know the secret of this peculiar feeling towards Christ which distinguishes the true Christian? You have it in the words of John: “We love Him, because He first loved us” (1 John 4:19). That text no doubt applies specially to God the Father. But it is no less true of God the Son.

A true Christian loves Christ for all He has done for him. He has suffered in his stead, and died for him on the cross. He has redeemed him from the guilt, the power and the consequences of sin by His blood. He has called him by His Spirit to self–knowledge, repentance, faith, hope and holiness. He has forgiven all his many sins and blotted them out. He has freed him from the captivity of the world, the flesh and the devil. He has taken him from the brink of hell, placed him in the narrow way, and set his face towards heaven. He has given him light instead of darkness, peace of conscience instead of uneasiness, hope instead of uncertainty, life instead of death. Can you wonder that the true Christian loves Christ?

And he loves Him besides, for all that He is still doing. He feels that He is daily washing away his many shortcomings and infirmities, and pleading his soul’s cause before God. He is daily supplying all the needs of his soul, and providing him with an hourly provision of mercy and grace. He is daily leading him by His Spirit to a city of habitation, bearing with him when he is weak and ignorant, raising him up when he stumbles and falls, protecting him against his many enemies, preparing an eternal home for him in heaven. Can you wonder that the true Christian loves Christ?

Does the debtor in Jail love the friend who unexpectedly and undeservedly pays all his debts, supplies him with fresh capital, and takes him into partnership with himself? Does the prisoner in war love the man who, at the risk of his own life, breaks through the enemies’ lines, rescues him and sets him free? Does the drowning sailor love the man who plunges into the sea, dives after him, catches him by the hair of his head and by a mighty effort saves him from a watery grave? A very child can answer such questions as these. Just in the same way, and upon the same principles, a true Christian loves Jesus Christ.

a. This love to Christ is the inseparable companion of saving faith. A faith of devils, a mere intellectual faith, a man may have without love, but not that faith which saves. Love cannot usurp the office of faith. It cannot justify. It does not join the soul to Christ. It cannot bring peace to the conscience. But where there is real justifying faith in Christ, there will always be heart love to Christ. He that is really forgiven is the man who will really love (Luke 7:47). If a man has no love to Christ, you may be sure he has no faith.

b. Love to Christ is the mainspring of work for Christ. There is little done for His cause on earth from sense of duty, or from knowledge of what is right and proper. The heart must be interested before the hands will move and continue moving. Excitement may galvanize the Christian’s hands into a fitful and spasmodic activity. But there will be no patient continuance in well–doing, no unwearied labor in missionary work at home or abroad, without love. The nurse in a hospital may do her duty properly and well, may give the sick man his medicine at the right time, may feed him, minister to him and attend to all his wants. But there is a vast difference between that nurse and a wife tending the sick–bed of a beloved husband, or a mother watching over a dying child. The one acts from a sense of duty; the other from affection and love. The one does her duty because she is paid for it; the other is what she is because of her heart. It is just the same in the matter of the service of Christ. The great workers of the church, the men who have led forlorn hopes in the mission–field, and turned the world upside down, have all been eminently lovers of Christ.

Examine the characters of Owen and Baxter, of Rutherford and George Herbert, of Leighton and Hervey, of Whitefield and Wesley, of Henry Martyn and Judson, of Bickersteth and Simeon, of Hewitson and MCCHEYNE, of Stowell and M’Neile. These men have left a mark on the world. And what was the common feature of their characters? They all loved Christ. They not only held a creed. They loved a Person, even the Lord Jesus Christ.

c. Love to Christ is the point which we ought specially to dwell upon, in teaching religion to children. Election, imputed righteousness, original sin, justification, sanctification and even faith itself are matters which sometimes puzzle a child of tender years. But love to Jesus seems far more within reach of their understanding. That He loved them even to His death, and that they ought to love Him in return, is a creed which meets the span of their minds. How true it is that “out of the mouths of babes and sucklings You has perfected praise”! (Matt. 21:16). There are myriads of Christians who know every article of the Athanasian, Nicene and Apostolic Creeds, and yet know less of real Christianity than a little child who only knows that he loves Christ.

d. Love to Christ is the common meeting point of believers of every branch of Christ’s church on earth. Whether Episcopalian or Presbyterian, Baptist or Independent, Calvinist or Arminian, Methodist or Moravian, Lutheran or Reformed, Established or Free—here at least they are agreed. About forms and ceremonies, about church government and modes of worship, they often differ widely. But on one point, at any rate, they are united. They have all one common feeling towards Him on whom they build their hope of salvation. They “love the Lord Jesus Christ in sincerity” (Eph 6:24). Many of them, perhaps, are ignorant of systematic divinity, and could argue but feebly in defense of their creed. But they all know what they feel towards Him who died for their sins. “I cannot speak much for Christ, sir,” said an old uneducated Christian woman to Dr. Chalmers, “but if I cannot speak for Him, I could die for Him!”

e. Love to Christ will be the distinguishing mark of all saved souls in heaven. The multitude which no man can number will all be of one mind. Old differences will be merged in one common feeling. Old doctrinal peculiarities, fiercely wrangled for upon earth, will be covered over by one common sense of debt to Christ. Luther and Zwingli will no longer dispute. Wesley and Toplady will no longer waste time in controversy. Churchmen and Dissenters will no longer bite and devour one another. All will find themselves joining with one heart and voice in that hymn of praise: “Unto Him that loved us, and washed us from our sins in His own blood, and has made us kings and priests unto God and his Father; to Him be glory and dominion forever and ever. Amen” (Rev. 1:5–6).

The words which John Bunyan puts in the mouth of Mr. Standfast, as he stood in the river of death, are very beautiful. He said, “This river has been a terror to many; yes, the thoughts of it also have often frightened me. But now methinks I stand easy: my foot is fixed upon that on which the feet of the priests that bear the ark stood while Israel went over Jordan. The waters indeed are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the convoy that waits for me on the other side, lie as a glowing coal at my heart. I see myself now at the end of my journey; my toilsome days are ended. I am going to see that head which was crowned with thorns, and that face which was spit upon for me. I have formerly lived by hearing and faith, but now I go where I shall live by sight, and be with Him in whose company I delight myself. I have loved to hear my Lord spoken of; and wherever I have seen the print of His shoe in the earth, there I have coveted to set my foot, too. His name has been to me a civet–box; yes, sweeter than all perfumes! His voice to me has been most sweet; and His countenance I have more desired than those who have desired the light of the sun!” Happy are those who know something of this experience! He that would be in tune for heaven must know something of love to Christ. He that dies ignorant of that love had better never have been born.

2. Let me show, in the second place, the peculiar marks by which love to Christ makes itself known.

The point is one of vast importance. If there is no salvation without love to Christ, if he that does not love Christ is in peril of eternal condemnation, it becomes us all to find out very distinctly what we know about this matter. Christ is in heaven, and we are upon earth. In what way shall the man be discerned that loves Him?

Happily the point is one which it is not very hard to settle. How do we know whether we love any person here upon earth? In what way and manner does love show itself between people in this world, between husband and wife, between parent and child, between brother and sister, between friend and friend? Let these questions be answered by common sense and observation, and I ask no more. Let these questions be honestly answered, and the knot before us is untied. How does affection show itself among ourselves?

a. If we love a person, we like to think about him. We do not need to be reminded of him. We do not forget his name or his appearance or his character or his opinions or his tastes or his position or his occupation. He comes up before our mind’s eye many a time in the day. Though perhaps far distant, he is often present in our thoughts. Well, it is just so between the true Christian and Christ! Christ “dwells in his heart,” and is thought of more or less every day (Eph. 3:17). The true Christian does not need to be reminded that he has a crucified Master. He often thinks of Him. He never forgets that He has a day, a cause and a people, and that of His people he is one. Affection is the real secret of a good memory in religion. No worldly man can think much about Christ, unless Christ is pressed upon his notice, because he has no affection for Him. The true Christian has thoughts about Christ every day that he lives, for this one simple reason that he loves Him.

b. If we love a person, we like to hear about him. We find a pleasure in listening to those who speak of him. We feel an interest in any report which others make of him. We are all attention when others talk about him, and describe his ways, his sayings, his doings and his plans. Some may hear him mentioned with utter indifference, but our own hearts bound within us at the very sound of his name. Well, it is just so between the true Christian and Christ. The true Christian delights to hear something about his Master. He likes those sermons best which are full of Christ. He enjoys that society most in which people talk of the things which are Christ’s. I have read of an old Welsh believer, who used to walk several miles every Sunday to hear an English clergyman preach, though she did not understand a word of English. She was asked why she did so. She replied, that this clergyman named the name of Christ so often in his sermons, that it did her good. She loved even the name of her Savior.

c. If we love a person, we like to read about him. What intense pleasure a letter from an absent husband gives to a wife, or a letter from an absent son to his mother. Others may see little worth notice in the letter. They can scarcely take the trouble to read it through. But those who love the writer see something in the letter which no one else can. They carry it about with them as a treasure. They read it over and over again. Well, it is just so between the true Christian and Christ! The true Christian delights to read the Scriptures, because they tell him about his beloved Savior. It is no wearisome task with him to read them. He rarely needs reminding to take his Bible with him when he goes a journey. He cannot be happy without it. And why is all this? It is because the Scriptures testify of Him whom his soul loves, even Christ.

d. If we love a person, we like to please him. We are glad to consult his tastes and opinions, to act upon his advice and do the things which he approves. We even deny ourselves to meet his wishes, abstain from things which we know he dislikes and learn things to which we are not naturally inclined, because we think it will give him pleasure. Well, it is just so between the true Christian and Christ! The true Christian studies to please Him, by being holy both in body and spirit. Show him anything in his daily practice that Christ hates, and he will give it up. Show him anything that Christ delights in, and he will follow after it. He does not murmur at Christ’s requirements as being too strict and severe, as the children of the world do. To him Christ’s commandments are not grievous, and Christ’s burden is light. And why is all this? Simply because he loves Him.

e. If we love a person, we like his friends. We are favorably inclined to them, even before we know them. We are drawn to them by the common tie of common love to one and the same person. When we meet them we do not feel that we are altogether strangers. There is a bond of union between us. They love the person that we love, and that alone is an introduction. Well, it is just so between the true Christian and Christ! The true Christian regards all Christ’s. friends as his friends, members of the same body, children of the same family, soldiers in the same army, travelers to the same home. When he meets them, he feels as if he had long known them. He is more at home with them in a few minutes, than he is with many worldly people after an acquaintance of several years. And what is the secret of all this? It is simply affection to the same Savior and love to the same Lord.

f. If we love a person, we are jealous about his name and honor. We do not like to hear him spoken against, without speaking up for him and defending him. We feel bound to maintain his interests and his reputation. We regard the person who treats him ill with almost as much disfavor as if he had ill–treated us. Well, it is just so between the true Christian and Christ! The true Christian regards with a godly jealousy all efforts to disparage his Master’s word, or name, or church, or day. He will confess Him before princes, if need be, and be sensitive of the least dishonor put upon Him. He will not hold his peace, and suffer his Master’s cause to be put to shame, without testifying against it. And why is all this? Simply because he loves Him.

g. If we love a person, we like to talk to him. We tell him all our thoughts, and pour out all our heart to him. We find no difficulty in discovering subjects of conversation. However silent and reserved we may be to others, we find it easy to talk to a much–loved friend. However often we may meet, we are never at a loss for matter to talk about. We have always much to say, much to ask about, much to describe, much to communicate. Well, it is just so between the true Christian and Christ! The true Christian finds no difficulty in speaking to his Savior. Every day he has something to tell Him, and he is not happy unless he tells it. He speaks to Him in prayer every morning and night. He tells Him his wants and desires, his feelings and his fears. He asks counsel of Him in difficulty. He asks comfort of Him in trouble. He cannot help it. He must converse with his Savior continually, or he would faint by the way. And why is this? Simply because he loves Him.

h. Finally, if we love a person, we like to be always with him. Thinking and hearing and reading and occasionally talking are all well in their way. But when we really love people we want something more. We long to be always in their company. We wish to be continually in their society, and to hold communion with them without interruption or farewell. Well, it is just so between the true Christian and Christ! The heart of a true Christian longs for that blessed day when he will see his Master face to face, and go out no more. He longs to have done with sinning and repenting and believing and to begin that endless life when he shall see as he has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be sweeter still to live by sight. He has found it pleasant to hear of Christ and talk of Christ and read of Christ. How much more pleasant will it be to see Christ with his own eyes, and never to leave him any more! “Better,” he feels, “is the sight of the eyes than the wandering of the desire” (Eccl. 6:9). And why is all this? Simply because he loves Him.

Such are the marks by which true love may be discovered. They are all plain, simple and easy to be understood. There is nothing dark, abstruse and mysterious about them. Use them honestly, and handle them fairly, and you cannot fail to get some light on the subject of this message.

Perhaps you had a beloved son in the during a time of war. Perhaps he was actively engaged in that war, and in the very midst of the struggle. Cannot you remember how strong and deep and anxious your feelings were about that son? That was love!

Perhaps you have known what it is to have a beloved husband in the navy, often called from home by duty, often separated from you for many months and even years. Cannot you recollect your sorrowful feelings at that time of separation? That was love!

Perhaps you have at this moment a beloved brother who has moved to a large community, launched for the first time amid the temptations of a great city, in order to make his way in education or business. How will he turn out? How will he get on? Will you ever see him again? Do you not know that you often think about that brother? That is affection!

Perhaps you are engaged to be married to a person every way suited to you. But prudence makes it necessary to defer the marriage to a distant period, and duty makes it necessary to be at a distance from the one you have promised to make your wife. Must you not confess that she is often in your thoughts? Must you not confess that you like to hear of her, and hear from her, and that you long to see her? That is affection!

All of this is familiar to everyone, and I need not elaborate. There is hardly a branch of Adam’s family that is ignorant of what it means to love. Then let it never be said that we cannot know if a Christian loves Christ. It may be discovered, it can be known, the proofs are all ready to your hand. Love to the Lord Jesus Christ is no hidden, secret, impalpable thing. It is like light and sound and heat; it is seen and heard and felt. Where there is no evidence for love, love does not exist.

It is time for me to draw this message to a conclusion. But I cannot end without an effort to press its subject home to the individual conscience of each into whose hands it has fallen. I do it in all love and affection. My heart’s desire and prayer to God, in writing this message, is to do good to souls.

1. Let me ask you to look the question in the face which Christ asked of Peter, and try to answer it for yourself. Look at it seriously. Examine it carefully. Weigh it well. After reading all that I have said about it, can you honestly say that you love Christ?

It is no answer to tell me that you believe the truth of Christianity, and hold the articles of the Christian faith. Such religion as this will never save your soul. The devils believe in a certain way, and tremble (James 2:19). True saving Christianity is not the mere believing a certain set of opinions, and holding a certain set of notions. Its essence is knowing, trusting and loving a certain living Person who died for us, even Christ the Lord. The early Christians, like Phoebe and Persis and Tryphena and Tryphosa and Gaius and Philemon, knew little probably of dogmatic theology. But they all had this grand leading feature in their religion: they loved Christ.

It is no answer to tell me that you disapprove of a religion of feelings. If you mean by that that you dislike a religion consisting of nothing but feelings, I agree with you entirely. But if you mean to shut out feelings altogether, you can know little of Christianity. The Bible teaches us plainly that a man may have good feelings without any true religion. But it teaches us no less plainly that there can be no true religion without some feeling towards Christ.

It is vain to conceal that, if you do not love Christ, your soul is in great danger. You can have no saving faith now while you live. You are unfit for heaven if you die. He that lives without love to Christ can be sensible of no obligation to Him. He that dies without love to Christ could never be happy in that heaven where Christ is all, and in all. Awake to know the peril of your position. Open your eyes. Consider your ways, and be wise. I can only warn you as a friend. But I do it with all my heart and soul. May God grant that this warning may not be in vain!

2. If you do not love Christ, let me tell you plainly what is the reason. You have no sense of debt to Him. You have no feeling of obligation to Him. You have no abiding recollection of having got anything from Him. This being the case, it is not likely, it is not probable, it is not reasonable that you should love Him.

There is but one remedy for this state of things. That remedy is self–knowledge and the teaching of the Holy Spirit. The eyes of your understanding must be opened. You must find out what you are by nature. You must discover that grand secret, your guilt and emptiness in God’s sight.

Perhaps you never read your Bible at all, or only read an occasional chapter as a mere matter of form, without interest, understanding, or self–application. Take my advice this day, and change your plan. Begin to read the Bible like a man in earnest, and never rest until you become familiar with it. Read what the law of God requires, as expounded by the Lord Jesus in the fifth of Matthew. Read how Paul describes human nature in the first two chapters of his Epistle to the Romans. Study such passages as these with prayer for the Spirit’s teaching, and then say whether you are not a debtor to God, and a debtor in mighty need of a friend like Christ.

Perhaps you are one who has never known anything of real, hearty, business–like prayer. You have been used to regard religion as an affair of churches, chapels, forms, services and Sundays, but not as a thing requiring the serious heartfelt attention of the inward man. Take my advice this day, and change your plan. Begin the habit of real earnest pleading with God about your soul. Ask Him for light, teaching and self–knowledge. Beseech Him to show you anything you need to know for the saving of your soul. Do this with all your heart and mind, and I have no doubt before long you will feel your need of Christ.

The advice I offer may seem simple and old–fashioned. Do not despise it on that account. It is the good old way in which millions have walked already, and found peace to their souls. Not to love Christ is to be in imminent danger of eternal ruin. To see your need of Christ and your amazing debt to Christ is the first step towards loving Him. To know yourself and find out your real condition before God is the only way to see your need. To search God’s book and ask God for light in prayer is the right course by which to attain saving knowledge. Do not be above taking the advice I offer. Take it and be saved.

3. Lastly, if you really know anything of love towards Christ, accept two parting words of comfort and counsel. The Lord grant they may do you good.

First, if you love Christ in deed and truth, rejoice in the thought that you have good evidence about the state of your soul. Love, I tell you this day, is an evidence of grace.

What though you are sometimes perplexed with doubts and fears? What though you find it hard to say whether your faith is genuine and your grace real? What though your eyes are often so dimmed with tears that you cannot clearly see your calling and election of God? Still there is ground for hope and strong consolation, if your heart can testify that you love Christ. Where there is true love there is faith and grace. You would not love Him if He had not done something for you. Your very love is a token for good.

Secondly, if you love Christ, never be ashamed to let others see it and know it. Speak for Him. Witness for Him. Live for Him. Work for Him. If He has loved you and washed you from your sins in His own blood, you never need shrink from letting others know that you feel it, and love Him in return.

“Man,” said a thoughtless, ungodly English traveler, to a North American Indian convert, “Man, what is the reason that you make so much of Christ, and talk so much about Him? What has this Christ done for you, that you should make so much ado about Him?”

The converted Indian did not answer him in words. He gathered together some dry leaves and moss and made a ring with them on the ground. He picked up a live worm and put it in the middle of the ring. He struck a light and set the moss and leaves on fire. The flame soon rose, and the heat scorched the worm. It writhed in agony, and after trying in vain to escape on every side, curled itself up in the middle, as if about to die in despair. At that moment the Indian reached forth his hand, took up the worm gently and placed it on his bosom. “Stranger,” he said to the Englishman, “do you see that worm? I was that perishing creature. I was dying in my sins, hopeless, helpless and on the brink of eternal fire. It was Jesus Christ who put forth the arm of His power. It was Jesus Christ who delivered me with the hand of His grace, and plucked me from everlasting burnings. It was Jesus Christ who placed me, a poor sinful worm, near the heart of His love. Stranger, that is the reason why I talk of Jesus Christ, and make much of Him. I am not ashamed of it, because I love Him.”

If we know anything of love to Christ, may we have the mind of this North American Indian! May we never think that we can love Christ too well, live to Him too thoroughly, confess Him too boldly, lay ourselves out for Him too heartily! Of all the things that will surprise us in the resurrection morning, this I believe will surprise us most: that we did not love Christ more before we died.