This is the devil's Charity; and the more the better for his purpose. But the Charity and the wisdom which is from above, is first pure, and then peaceable! I would rather be in everlasting warfare in company with that which is fair, and true, and good, than I would walk in harmony with that which is hollow, and rotten, and vile, and destined for the bottomless pit. The Lord help you to make the same choice!



CHAPTER V.

CHARITY AND CONFLICT.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.—1 COR. xiii. 13.

Another characteristic of this Divine Charity is, that it OFTEN INVOLVES CONFLICT.

It was so with our Lord. He was the very personification of it. He was love itself, and grace and truth poured from His lips incessantly. His blessed feet went about doing good, and His hands ministering to the necessities and happiness of His creatures, yet His whole course through this degenerate world was one of conflict, opposition, and persecution. His proper mission was to bring peace on earth; but the result of it was a sword! Why? That was not His fault. He would, doubtless, have enjoyed being at peace with all men, as His ambassador exhorts us—"as much as lieth in us to be." More, He was the Prince of Peace! Then, how was it that wherever He went, there was sword, opposition, and conflict to the death? Because men resisted and rejected His Divine and Heavenly ministrations. They would not hear His rebukes and His teaching, because they condemned them. They would not listen to His voice, because they were of their father the devil, and the works of their father they would do; and, therefore, they went about to persecute Him, and to kill Him.

This was the reason—not that He wanted it to be so, but it was the consequence of their resistance to the beautiful, heavenly, and Divine truths which He taught; and it is just so now, with the same truth, and the living embodiments of such truth. JESUS CHRIST COME IN THE FLESH AGAIN IN HIS PEOPLE, living out before the world His principles, acting upon His precepts, living for the same objects for which He lived, will produce, exactly and everywhere, the same result. It must be so while men are divided into two classes—the righteous and the wicked—those who are born of the flesh, and those who are born of the Spirit. One must either give in, or there must be perpetual conflict and warfare. It was so with the Saviour, and so, perhaps, with some of us.

I think this is often a snare to God's really sincere people. I think some of God's people are afraid; they don't like the feeling that their hand is against every man, and every man's hand against them, or nearly so. They do not like the feeling of isolation; they do not like being compelled to take a course which nearly all the Christian professors round about them condemn, and make out to be uncharitable, and they often examine themselves to see whether it is possible that they may be going wrong in following the Divine Spirit. They say with Jeremiah, and with the Jeremiahs of every age, "Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth!" They are as "speckled birds, against whom all the birds round about are gathered." They feel this opposition and conflict deeply, but what are they to do? Very often, in following the leadings of the Divine Spirit, it is impossible for us to avoid such consequences. We have to march through troops of opposing forces. We have to become the subjects of almost universal suspicion. But what then? Must we give in? Must we decline to tread in the bloodstained footsteps of the Captain of our salvation? Must we decline the honor of being in the advance guard of the Lamb's army because of the conflict, because of the pain, because of the persecution? Nay, nay; let us hold on, those here, who are thus led by the Divine Spirit into paths which involve conflict with everybody. Follow on, brother! follow on, sister!

There is no point on which those who want to come out thoroughly for God, suffer more than oh this. They continually say, "You see, my friends"—they are Christian, friends—"my friends object." People come, to see me, or they write that the Spirit of God has been urging them into a certain course, for months or years, and they are held back by the opinions and wishes, perhaps, of parents, or of brothers and sisters, or uncles, or aunts, or Christian friends.

I believe it will be found, in the great day of account, that there have been more blessed enterprises crushed, more leadings of the Holy Ghost disobeyed, more urgings of the Spirit quenched, through the influence of what are called Christian friends, than all other influences put together. "Suffer me first to go and bury my father," is an everlasting standing excuse for those whom, the Lord calls on in advance paths of Christian service! Oh, my friends, I am sure of it. Look out, you fathers and mothers, you brothers and sisters, and aunts!

Do not misunderstand me. Carefully weigh, probe, and examine, before God, your impressions and desires. Go into your closet, spread them there before the Lord. Lay them out, examine your own heart. Be sure there is no self-interest, no vain glory, no desire to be great, or to do some out-of-the-way thing. Be as clear as you like; be satisfied, in your own mind, that it is God's call, and then let fathers, mothers, sisters, brothers, husbands, or wives complain—but go forward, my brother, and God will justify you. If, twenty years ago, I had stopped for Christian friends to sanction and to open the door, I should have waited till today, and the number of souls God, in His infinite mercy, has given me, I should not have gathered. But I did not wait for anybody's sanction to my Lord and Master's call; but said, "Lord, if I die in attempting it, I will do it." He seldom lets people die in attempting His will. He stands by them, and gives them abundant fruit.

A lady said to me the other day, "You know my father is a Christian, and I am so afraid of going opposite to him." "Yes," I said, "that is quite a right feeling; I respect that feeling in you." But she was a woman of considerably matured age, and I added, "But is your father awake to the interests of God's kingdom as he ought to be?" She replied, "I dare not say he is." "I suppose," I said "he is comparatively old—a sort of dried-up Christian, who has lost the vigor and enterprise of his youthful days, when he wanted to go out and make everybody Christian?" "Yes," she said, "he has gone sadly behind in his zeal for the kingdom of Jesus Christ." "Now," I said, "God holds you responsible, just as He holds any other being. He has not two codes-one for men and one for women. There will be no two judgment seats, whatever men do here. God will hold you responsible for obedience to the teaching of His Spirit, and the leading of His providence, as much as your brother. What shall you say? You will be in the position of the man who said, 'Suffer me first to go and bury my father.'" She said, "I am afraid I shall."

Now, I say, let us settle this, you Protestant Christians here. Because Catholicism has abused this principle, that a man is to leave his father and mother, and houses and lands, if needs be, is that any reason that we Protestants are to give it up? And has it come to this, that a man has only to follow Christ when everybody approves it —cries "Amen"—and when his own interests appear to him to be secured by so doing? Then, if it were so, I would give up religion altogether, and go and enjoy myself. I said to a lady, "When you married yourself to the Lord Jesus Christ, you put yourself in the same position as you would to an earthly husband." What woman in the world would feel that she ought to obey father and mother, rather than her husband? Ridiculous! Much less is she to obey her father, if her father's wishes are exactly contrary to the Divine teaching. She is only to obey IN THE LORD, and yet thousands of fathers and mothers are preventing their children working for God. Oh! what will you say to God when your precious children stand at His bar, without the sheaves they might have gathered, and the souls they might have won? What will you say to Him? And why do you hold them back? Oh, the mean, paltry considerations that you would be ashamed to own before this congregation! Is it for fear of suffering? Not in many instances; but, even if it were, did you bargain with Jesus Christ when you gave yourself and children to Him, that they were not to suffer for Him? Is it because of your pride?—because you want for them this world's applause and favor? Look out! God has wonderful ways of chastising His people in those very things in which they sell His interest. But you say that "everybody will be against you!" Yes, very likely. Let us settle that at once. Count all things dung and dross. Let none of these things move you. You say, "It will be a life of conflict to the end." Very likely, so was His. "I am so weak," you say. He knows all about that. You say, "It will be so cutting to have people saying this, and saying the other." I know it is cutting, but that is the path He calls you to tread, and He will give you grace to bear the cutting. "Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you, falsely, for my sake;" and, "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you."

He does not show where He is leading us, so we can only go a step at a time. The future may look dark, but let us be fully persuaded in our own minds that the step in advance is the step the Lord wants us to take—then take it, and leave the future with Him. Come out, as Abraham did, not knowing whither you go; and, as sure as He sits upon the throne, He will vindicate your course, and, perhaps, the very things that you sacrifice, or that you think you sacrifice, for Him, He will give you, as the reward of your faithfulness.

Oh, have I not known many such instances. I have known daughters who have been turned out of their father's houses for following the leadings of the Spirit of God, and who have endured all sorts of persecution, and trial, and suffering, and those fathers, when they were dying, would have nobody else to pray with them but that individual daughter. The way to win the souls of parents is by a consistent, steadfast, holy consecration to the Lord Jesus; whereas, if you pander, and trim, and hesitate, you will miss the reward. Do you think people do not know when we are inconsistent? Oh, yes, they know quite well, and they say, "That is not the right sort of religion;" but you be consistent and thorough, and God will honor these very means to the winning of the souls about whom you are so concerned.

Further, a false Charity shrinks from opposition. It cannot bear persecution. Now, here is one unfailing characteristic of a false Charity: it is always on the winning side—that is, apparently, down here; not what will be, ultimately, the winning side. When Truth sits enthroned, with a crown on her head, this false Charity is most vociferous in her support and devotion; but when her garments trail in the dust, and her followers are few, feeble, and poor, then Jesus Christ may look after Himself. I sometimes think respecting this hue and cry about the glory of God and the sanctity of religion, I would like to see some of these saints put into the common hall with Jesus again, amongst a band of ribald, mocking, soldiers. I would like to see, then, their zeal for the glory of God, when it touched their own glory. They are wonderfully zealous when their glory and His glory go together; but, when the mob is at His heels, crying, "Away with Him!—crucify Him!—crucify Him!"—then He may look after His own glory, and they will take care of theirs.

True Charity sticks to the LORD JESUS IN THE MUD, when He is fainting under His cross, as well as when the people are cutting down the boughs and crying "Hosanna!" I fear many people make the Lord Jesus Christ a stalking-horse on which to secure their ends. God grant us not to be of that number, for, if we are, He will topple us from the very gates of Heaven down to the nethermost hell. This false Charity cannot go to the dungeon—you never find it at the stake. It always manages to shift its sides, and change its face, before it goes as far as that. Never in disgrace; never with Jesus Christ in the minority, at Golgotha—on the cross. Always with Him when He is riding triumphant!

Oh, I often think if times of persecution were to come again how many of us would be faithful? How many would go to the dungeon? How many would stand by the truth, with hooting, howling mobs at our heels, such as followed Him on the way to the cross—such as stood round His cross and spat upon Him, and cast lots for His vesture, and parted His garments among them, and wagged their heads and cried, "He saved others; Himself He cannot save"? How many of us would stick to Him then? But, as your soul and mine liveth, that is the only kind of love that will stand the test of the Judgment Day.

Oh, have you got this Charity? Love in the darkness; Love in the Garden; Love in sorrow; Love in suffering; Love in isolation; Love in persecution; Love to the death!—Have we got this love? Examine yourselves, beloved, and see whether you are in the faith or not, for there is much need of it in this day, when there are so many false gospels and so much false doctrine;—when we hear so much about being "complete in Him" by people who never were in Him at all, and no more understand what it means than the very kitten that lies on their hearth. I say, examine yourself, whether you be in the faith or not, and whether you are in Him; for, verily, it is no easier now to be His real followers than ever it was.

Further, a false Charity refuses to call things by their proper names! Oh! what endless ways it has of putting lying! lying that is done on this day by professing Christians! Oh, the nice, comfortable, self-indulgent ways it has of looking at ungodly trades and practices! What do I mean? I mean trades that cannot be made subservient to the interest of the kingdom of Christ; trades that thrive by ministering either to the vile passions of human nature, or to the ungodliness of human nature. By what nice names it calls Satanic traffics in the bodies, hearts, and souls of men! And, when Divine Charity remonstrates with it, it turns round and says, "Well, you know, but we must have regard to our own interests; we have large interests at stake." I sometimes say, "God knows you have! and, when the Judge riseth up to avenge those who have been oppressed and destroyed by your iniquitous traffics, you will find them sadly TOO LARGE, TOO BIG FOR THE HELL ITSELF TO CONTAIN."

The Lord have mercy on any of you who are living on the follies or wickedness of your fellow-men. Make haste to get out of such trades. Wash your hands of them, for, depend upon it, that is the devil's Charity that would try to make you comfortable in them! It has nothing to do with Divine Charity.

"Oh, my soul, come not into their secret; unto their assembly, mine honor, be not thou united," but stand aloof from all such alliances of light with darkness, of truth with falsehood; "have no fellowship with the unfruitful works of darkness," "For behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." He is the same God; He changes not! Let us call things by their right names. Let us face the evil. Let us chase it out of the world—or, at any rate, chase it out of the church. Depend upon it, the Lord is going to prove all things. I can hear, as it were, the rumbling of the earthquake of the Divine indignation underground, I can see the gathering of the Divine wrath overhead; and, IF THIS NATION DOES NOT REPENT, AND IF THE CHURCHES OF THIS LAND DO NOT COME OUT AND WASH THEIR HANDS OF THESE THINGS, GOD WILL SEND US SUCH A BAPTISM OF BLOOD AS WE HAVE NEVER CONCEIVED OF, AND HE WILL PUT US OUT, and put some other nation in our place, or else He will act contrary to all His former dealings with nations! Do you suppose that Jerusalem was more guilty than we are? Have we not been exalted much higher than Jerusalem ever was? And have we not sinned against greater light and privilege than ever she did? Are not our professed Christians exactly the same in character as her Pharisees? Do they not make fine and long prayers, and, at the same time, devour the widow and fatherless? Yea, for hellish gain, do they not make widows and orphans wholesale? Might not God truly say of us, "Ah, sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger: they are gone away backward." Even the prophets prophesy falsely, and the people love to have it so!

Do you say, "No, we are not so bad?" I answer, look abroad over the land, open your eyes, observe and see. Has it not become proverbial—have you not heard it until your ears have tingled, and your face burned with shame—"Better go and deal with anybody than a Christian"? and, alas! has there not been much ground for it? Have we any need to wonder that infidels wag their heads? Can you go into a shop where you are sure you will not be extortioned? Do you know anybody who keeps a conscience with respect to the profits he makes? Is there anybody scarcely who won't charge his neighbor more than the article is worth, if he has a chance, and call it lawful? That is extortion. It may be only asking twopence for an article worth a penny, or a 1,000 pounds for what 700 pounds should buy; it does not matter the amount—it is EXTORTION!

God puts extortioners amongst the blackest of sinners. The Lord help me to "Look not every man on his own things, but every man also on the things of others," and have the Charity that will not take a mean advantage of my neighbor because I have the chance, and thus traduce the precious name of the Holy Jesus by calling myself one of His followers. It is time this satanic Charity was swept out! The very first law, the very vital principle of true Charity, is righteousness. There is no Charity apart from righteousness. If your Charity is incompatible with righteousness, it is born of the devil and leads to hell!

If you have had anything revealed to you, in your heart or life, that you see to be wrong, say, "Here Lord, pour the light in; I am so glad You have shown this thing to me while there is time to alter it. Now bring your dissecting knife, and cut it away, even if the roots go deep down into my very heart's core. I will have it out." Will you? Will you be made true, straight, clean? Will you be made Divine? Will you be filled with the pure, holy love of God towards God, and towards men, and all beings? That is what the Lord wants you to have. This is what He has sent His Son to do. No subterfuge; no make-believe work to get you into Heaven as you are; but He wants to make you as He wants you to be, and He can do it. The Great Physician is able, He is willing, He has got love enough, and power enough and grace enough to do it for you. Confide all your heart to Him. Will you have this Divine Charity wrought in you? It will make you willing to suffer, to endure hardness, and shame, and contempt, and persecution. It will make you willing to do anything that human nature can do, and endure anything that human nature can suffer, that you may accomplish the same purposes that He came to accomplish, that you may help onward the progress of His glorious kingdom.



CHAPTER VI.

CHARITY AND LONELINESS.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.-I COR. xiii. 13.

The possession of this Divine Charity often necessitates walking in a lonely path.

Not merely in opposition and persecution, but alone in it, and here, again, Jesus, who was the personification of Divine lore, stands out as our great example. He was emphatically alone, and of the people there was none with Him. Even the disciples whom He had drawn nearest to Him, and to whom He had tried to communicate most of His thought and spirit, were so behind that He often had to reprove them, and lament their obtuseness and want of sympathy. In the greatness of His love He had to go forward into the darkness of Gethsemane. He was alone while they slept, and then through ribaldry, scorn, and sarcasm, to the cross. Alas! alas! almost alone, except a few—to their everlasting honor—poor faithful women—alone!

And, as it was with the Master, so it has been with all those whom God has called to go in advance of their race. It was so with John, and with Paul, and with most of the apostles, and with all those whom God has called to extraordinary paths since. Must John have a revelation of things shortly to come to pass? He must go alone into the Isle of Patmos! Must Paul hear unspeakable words, not, at that time, lawful for a man to utter? He must go alone into the third heaven, and not be allowed even to communicate what he saw and heard when he came down; alone, he must necessarily go in advance.

And just so, when God has called some of His followers to an out-of- the-way path, they have had to go alone in an untrodden way. Superior love necessitates a lonely walk. You shrink, and say, "That seems so hard." Yes, I know; I wish I could make it easier, but I cannot help it. I simply state the fact, that superior love necessitates, in some measure, a lonely walk, because you see it is only they who—thus love, to whom the Lord tells His secrets. If you want to ask a confidential question and get a confidential answer, you must be on the bosom of your Master. You won't be able to do it at a distance. Then, you see, when He gives to any soul superior light to its fellows, and that soul follows the light, it necessarily entails a path in advance of its fellows. Unless he can inspire and encourage them (which, alas! is hard work) to follow, he must go on alone.

That was a beautiful illustration we read in the lesson (Acts x.). Here is Peter called to go in advance of the whole Church! Now, the Lord wants a man to do this, and whom does He choose? He chooses impulsive, energetic, head-first Peter. But then, there is something to be done first God lets down the sheet with all its unclean contents, and Peter fastens his eyes upon it. (I wish you had studied all the sheets the Lord has let down before your eyes, you would have come out very differently to what you have.) Peter studies them, and soon the Divine vision has absorbed Peter's attention. When the Lord has fairly got his attention, then comes the voice, "Now, Peter, rise, slay and eat." Then, when the Lord had taught him his lesson effectually, and when Peter saw that he had not yet explored all the ideas of the Divine mind about the extension of His kingdom, and that his business was to follow his Lord's directions, and not to have his own "ifs" and "buts," but go ahead and do as God bade him, then Peter goes on to carry out the Divine direction. Then the church, aghast, as usual, at anything new— always down upon a measure, whether good or bad, if it has the awful quality of being new—was down upon it. This new church, which had only just itself been brought to God by a set of new measures, is down upon Peter, and they call him to the council to answer for his conduct.

He tells them all about it in the truthful simplicity of a man of God, and, thank God, they bad sense enough—yes, and love enough, charity enough, to accept his explanations, and to glorify God. Would to God we could get as much sense and charity in these days!

A lady writes to me, only the other day, of her husband, saying that he sympathises with outside work, but contends that there is everything one wants in the church; and another contends that there is everything everybody wants somewhere else, and so they are down upon all the Peters that dare to do anything out of the jog-trot line. You may reason ever so urgently, and show them that all these old measures are not enough for everybody, that there is a great mass of outlying population which they do not reach—the Gentiles of this generation; you may show them that these Gentiles are without the Holy Ghost, that they are not cleansed, that they are yet common and unclean; you may show them that these new measures of yours are quite as lawful as their old measures, and that, probably, they would be a great deal more useful, and, moreover, that they have been borne in upon you by the Holy Ghost, and that you feel as if there were a fire in your bones urging you to go and try them, but they will not hold their peace and glorify God, but will loose their tongues and villify you.

False Charity looks more at the means than at the end. Its possessor is more concerned about what men will think of him, than what will exalt the Redeemer. You can know it by this mark. Are you more concerned about what your neighbor, Mr. So-and-So, or your minister, Rev. Mr. So-and-So, or even your bishop, thinks about you, than you are about the extension of the kingdom of Christ? Look out, my friend, yours is the wrong sort of Charity. True Charity looks at the end—the spread of righteousness in the earth—the reign of the King—and it is not very fastidious about the measures, so that they are lawful.

I do not advocate anything unlawful, to do good—God forbid. Divine Charity says, "Anywhere with Jesus"—in the temple or outside of it— at the seaside or in Cheapside—on the mountain top or in the market place—in the streets—anywhere, Lord Jesus, if Thou wilt only come and take Thine inheritance and reign over the hearts and souls of men. True Charity is only too glad to become a Jew to the Jews, as weak to the weak, if it can only pick them up;—only too glad to descend to men of low estate, and put its arms round their necks, if it can only bring them to the cross and bring them back to the heart and Heaven of God; and it does not care what the Pharisee on the other side says; it is set on saving the poor sinner; it is pouring in oil and wine, and putting him on its own beast; it is intent on saving him, and does not care what anybody thinks. Have you got it? It is so good. It makes you feel so warm and comfortable inside. It is beautiful, and it proves better and better every day, and it will be better still when you are dying—Faith and Hope will be done away, but this love will last forever!

But this necessitates somebody leading the way—going on in advance. Will you be content to go in advance? Will you endure the hardness of a pioneer? Can you bear the ridicule and gibes of your fellow-men? Dare you go where the Holy Ghost leads, and leave Him to look after the consequences? If so, happy are you, and you shall have a harvest of precious souls; you shall shine as the stars forever; but, if you draw back, His soul shall have no pleasure in you. Step out on to the Divine love, that is able, alone amongst the breakers, to bear your little bark—able to make you more than a conqueror. Oh, step out—follow, follow, follow—do not be afraid!

Spurious Charity is the opposite of this. It must have human notice. Ostentation is its very essence. Cease to notice it, and it will soon die. "I went about to establish mine own righteousness," says Paul, before he got the true Charity. Here was a grand opportunity for Pharisaic Saul. These Nazarenes, were they not everywhere spoken against? Was not this a grand opportunity for him to be everywhere spoken for?—and so he takes advantage of public opinion, and becomes "exceedingly mad" against them; and, not satisfied with persecuting them in his own city, he goes after them into strange cities, but he reveals, afterwards, when he got the Divine Charity, that the mainspring of his zeal was SELF-GLORY.

False Charity hates to be in a minority—you never find it in an unrespectable minority,—it wants company, and that of a respectable, genteel kind. Its possessors are always sticklers for the traditions of the elders; their horizon is bounded very largely by the opinions of men and the attitude of the rulers. They are always asking, "Have any of the rulers believed on Him?"

Now, my friends, let this teach you wisdom and love. Prove all things before you condemn. I have no doubt Saul was an honest man, in the world's acceptation of the term, for he says he persecuted the Nazarenes ignorantly, thinking he was doing God service; but what a grand mistake he was making, and how effectually he was doing the work of the devil! Of course, if he had seen, he was mistaken, he would have ceased to be mistaken.

I wish people would stop and think that the path they are now standing in the well-beaten track on which they are now walking with such slow dignity—was one quite as new and unconventional and outrageous to the coadjutors of their forefathers, as the path which any new departure by the Holy Ghost may set before them now. I wish such people would read history. I suppose they do not, or, if they do, they read it as they do the Bible—they fail to draw any practical principle from it. Such people should read "Neale's History of the Puritans," and see in what a hurricane of excitement, opposition, contempt, and persecution, their forefathers fought for the very paths they are now standing still in, and holding so sacred that they cannot have them disturbed. Do you see how unphilosophically they are acting? If their forefathers had acted on the principles they are acting on, they would have stood still in old paths, and we would never have been in the new ones. These people stand in these paths of traditionalism and routinism, just where their forefathers left them, occupying all their time in admiring the wisdom and benevolence and devotion of their forefathers, instead of imitating their aggressive faith and MARCHING ON TO THE CONQUEST OF THE WORLD.

Which is the most God-honoring? Which has the most common sense in it? Which will please your, forefathers the most? But it is now as it was in the days of the Son of Man—for, "ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, 'If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets."

Alas! what a deal of this is going on to-day, only there is one difference—it is going on "under a Christian creed, instead of a Jewish." It is only the creed that differs—the character, the spring of action, is the same.

Now, my friends, try yourselves—which Charity have you got? Do you rejoice in the extension of the kingdom of Jesus Christ by any lawful means, or are you more concerned about the color of a man's coat than the state of his heart? Would you rather the poor drunkard were left to rot and seethe in his misery, than that a man should put on a blue jacket with an S.[Footnote: Badge of the Salvation Army.] on his collar, and go and fetch him out? Would you rather have men damned conventionally, than saved unconventionally? If you would, you are a Pharisee at heart—I care not what you call yourselves. Go home and read for your instruction Matt, xxiii. 23-28.

Further, how bitterly this false Charity often comes out in individual cases. We will just take an illustration. We will suppose here is a family of decent, respectable, professedly Christian people, who have been to church or chapel most of their lives. Or here is a Church, we will suppose, of the same character—nothing particular has happened; they fear the Lord, and go comfortably along, and are just where they were ten or fifteen years ago, making up for deaths and removals. We will suppose that a member of that family or that church, as the case may be, gets converted. He reads a book, goes to a special meeting, or some providential utterance is the means of sending the light of God's Spirit upon his soul, and he is quickened and woke up to see the miserable, half-dead, guilty condition in which he is; he is praying and groaning, and feeling after God; he gets the sense of his transgressions and unfaithfulness being taken away, and the joy of God's salvation restored to his soul. Now, in a moment, almost immediately, as in the case of Peter, as soon as the internal work is done, comes the external path opened up. The Spirit of God lays before him some new work, something strikes him which has been long forgotten, or which never seems to have been recognised in his family or church. He sees what a grand thing that would be for the conversion of souls, and the extension of the kingdom of Jesus Christ, and he feels it beginning to burn like a fire in his bones to enter this path of usefulness. He prays much over it, and he waits until he is fully satisfied that it is not a vain impulse, but that it is of the Spirit of God. Full of love, and faith, and zeal, he goes to tell his minister, or some Christian friend; he expects that they will sympathise with his feelings, and enter into his project; but, alas! alas! they begin by raising objections—they start difficulties:—"Well, but you see that would be a little out of our order: that is not exactly our way of doing things. I am afraid the deacons would object, or I am afraid something would happen;" and if he has the misfortune to be young (anybody would think it was a sin to be young), they will "crush" him out; they put the extinguisher on, and say, "Wait, my brother, until you have more experience," or, "my sister," especially, "you must never presume to do anything of which we cannot approve!"

Oh! friends, you smile because you know how true it is! Oh, alas! the thousands of urgings of the Holy Ghost; the thousands of heavenly voices that have been as clear to human souls as ever Peter's sheet was to him; the thousands of glorious aspirations and schemes for the spread of the kingdom of the Lord Jesus Christ that have been thus crushed by this spurious, false, selfish, devilish Charity! The Lord put it out.

Oh! I would not care what the Lord called my child to do that would be for the extension of His kingdom and the glory of His name; I would not restrain her or keep her back. I might say, "My child, it may be a painful thing for me to consent. I might have chosen another path for you; but if you are satisfied the Spirit leads you, go forward, and I will do all I can to help you." Why? Because I want the King to have His own, and I do not care how it is, so that He gets His own, and I will have Him to use mine as well as me to get it.

Fathers and mothers, look out! If you grudge your children to God, He will be even with you. "They that honor Me, I will honor, but they who do not, shall be lightly esteemed." They shall get light weight all round, and be whipped with their own rods. Mind how you withhold that which is most precious from God! Mind you do not receive the grace of God in vain; some people do.

The fifth point in which this Divine and spurious Charity contradict each other, is, that Divine Charity—the pure love of God—is law abiding.

That is, it always manifests itself in harmony with the great moral law of the universe—it never does evil that good may come! You never hear it saying—"I cannot say that this is exactly square; I know this is not exactly the right course, but then I can accomplish such and such objects by adopting it." Never! that is of the devil! You may always know that the law of righteousness is entwined round the very heart of Divine Charity, and as justice and judgment are the habitation of the throne of its Divine Author, so righteousness is in the very core of its soul. It will never sacrifice righteousness for peace, or anything else.

Now, what is the whole duty of man? To love mercy, to do justly, and walk humbly with God; and, when the Holy Spirit has brought about that result in your soul, God will look on you with a beneficent eye, with a smile of approbation, and its genial influence will sun your whole being, and you will walk in the light of it, even as the angels do in Heaven. "Do justice, love mercy, and walk humbly with God;" that is the whole duty of man—everything is included in that.

Do you hear it, oh! ye temporizers with Divine law? Do you hear it, ye who say that we must come down partly, and be a little like the world in order to win it? that you must come on to the level of the ungodly in order that you may win them to God?—I tell you that all unrighteousness is sin! Do you hear this, you who contend for covering up by a false Charity certain sins which are sending men to perdition wholesale, and make laws and acts of parliament to protect men in these crimes? I know your specious arguments that come from the devil; but I ask, is it justice to take one part of the human race, and that the weaker, and, therefore, according to the law of Divine Charity, demanding the greater protection from cruelty and wrong, and offer that part up for the supposed good of the other, because the latter is stronger? Is that justice? Is that mercy? and, mind, I say emphatically supposed good; for, do you think one part of God's creation can be trodden down without reacting with terrible moral force upon the other? Do you think it can? Was it ever done? Will it ever be done? No! not while He sits on His throne. Yes, supposed good, for facts mock your arguments. It is not for their good; you know it is not. You cannot accomplish your purpose when you have done all; and think you that you will escape, by your satanic inventions, the Divine Executioner? Think you that your specious arguments will avail with Him who hath sworn in His holy habitation that He will avenge the oppressed and down-trodden of the earth? No, no! I see written between the lines, and I hear muttering between your speeches. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." You cannot escape the penalty!

The last characteristic of true Charity which I shall name is, that it holds out, in spite of ingratitude, opposition, and persecution! Its possessor seeks the good of all men, not because he ought, merely, but because he cannot help it. His heart is on the side of God and truth. He loves righteousness, and, therefore, cannot desist from seeking to bring all beings to love it, too, although they hate and despise him for so doing. Jesus held out in this glorious love, even in the agonies of crucifixion. "Father, forgive them; they know not what they do." His heart was set on bringing man back to God, and He went through with it. His soul did not draw back, and His Divine love constrained Him, even onto death.

Paul followed his Master in this respect; and though the more he loved some of his converts, the less he was loved, he went on, seeking their highest good, not being hindered for a moment by their ingratitude. He loved them—not their good opinion or applause! A spurious Charity soon tires when the objects of it prove unworthy. Its possessor says: "I have had enough of this; the kinder I am, the worse people treat me. I shall button up my pocket, and take my ease, till I am better appreciated." Self-glory is the very life of spurious Charity: it dies right out under ingratitude and contempt.

Which have you got, my brother?—my sister?

Does somebody say, as a man who had been to a service at Scarborough the other, day, and had been hearing some straight truth, said, when asked, "How did you like it?" The man, a young, prosperous tradesman in the town, shuffled about, and said: "Well, it was awful; if that is true, I am on my way to hell." Thank God he had found it out. Now, have you got this Divine Charity? I told you, at the beginning, it did not grow on unregenerate human nature, so if you are an unregenerate man, and have not the Holy Spirit, I want you to find it out. You have to begin at the beginning, and get the plant planted. No matter what spurious imitations you have got, if you have not got the love of God. Have you got it, brother?—sister? If you have not, you can have it this afternoon. Will you seek it? We were all once without it, even as it is said, "We were the children of wrath, even as others;" we hated those who hated us; we hated things, not because they were wicked, and against God, but because they were opposed to us personally; our love and hate were influenced by selfishness, the same as others, but now the Lord has renewed our hearts, and made us in some little measure, like Him who "loved righteousness, and hated iniquity; and, therefore, God anointed Him with the oil of gladness above His fellows." Oh! yes; the more you love righteousness and hate iniquity, the more of gladness you will have, and the more glorious the testimony you will give for God. You will be able to say, with David, "I have not hid Thy righteousness within my heart; I have declared Thy faithfulness and Thy salvation: I have not concealed Thy loving kindness and Thy truth from the great congregation." There will be no difficulty about declaring it. We find it easy to declare it when people get it. We cannot keep them quiet; they are like the early converts—they are up two or three together; and, like Paul, we have to say, "One at a time; you shall all prophecy, if you do it one at a time." When people get it, it bubbles up, and runs over; "it springs up," as out great Master said, "as a well of water, unto everlasting life." Many floods cannot quench it; it abideth forever.

Have you got it? Have you got enough of it to lift you above your petty, selfish interests, or are you guided by the Charity that first looks inside to see how any proposition will affect self, instead of seeing how it will affect the kingdom of God? And you, poor sinner, who know you have not got it—I have more hope of you than some who profess to have it. His great bowels of compassion move towards you; He is waiting to shed abroad this love in your heart. The feast is spread; all things are now ready. Oh! come into His banqueting house, and sit under His banner of love for ever and ever.



CHAPTER VII.

CONDITIONS OF EFFECTUAL PRAYER.

If ye abide in Me, and My words abide in you, ye shall ask what you will, and it shall be done unto you.—JOHN xv. 7.

Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.—MARK xi. 24.

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.—JAMES i.5-7.

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.—ROMANS viii. 26,27.

I have not taken the texts in the order in which they stand, but in the order in which they logically follow one another, and in which they elucidate the subject.

And now, in the few remarks I wish to make, I shall try to embody answers to the letters I have received on this subject. There is no experience, perhaps, more common in these days than this, nothing more constantly said to me by professing Christians: "Well, I have prayed a long time for certain things, but I don't seem to get any answers to my prayers." I often wonder such people don't give up praying altogether I think I should if I never got answers.

Now I say, this is a very God-dishonoring experience, and there must be something wrong somewhere when this is the case. There must be something wrong either with the suppliants or the Giver. Oh! I feel often what a deeply God-dishonoring thing it is when Christians meet, as they frequently do, up and down the country, to pray for a revival, to pray for a specific thing in their Churches and in their families, and it never comes.

Some years ago, when the wave of revival was sweeping over Ireland and America, you know the Churches in this country held united prayer- meetings to pray that it might come to England; but it did not come, and the infidels wagged their heads, and wrote in their newspapers: "See, the Christians' God is either deaf or gone a-hunting, for they have had prayer-meetings all over the land for a revival, and it has not come." Oh! how my cheeks burned with shame as I thought of it; how I mourned over it! I knew it was not because our God was asleep —not because His arm was shortened—not because His bowels of compassion did not yearn over sinners—not because he could not have poured out His Spirit and have given us the same glorious times of refreshing they had in other places. That was not the reason. There was only one reason, and that was, that His people asked amiss.

They did not understand the conditions of prevailing prayer. They did not fulfil them. If they had prayed till now, and maintained the same attitude, they would not have got the answer, because there are conditions to these promises, as to all other promises; and we may pray ourselves black and blue in the face if we do not comply with the conditions. God will never move an inch to meet us, and never fulfil the promises in our experience. May you, who are awake to perceive your responsibilities and obligations in respect to the perishing world, take heed to my words, and take home what I say—think about it, pray over it, try to realize it is the Lord's message to you. These are only a tithe of the glorious promises with respect to prayer. There are plenty of them in the Book, in which God has bound Himself to answer the faithful prayers of His people.

"The effectual fervent prayer of a righteous man availeth much."

Now, why is it that the great mass of professing Christians do not get answers to their prayers? In the first place, they are not the CHARACTERS to whom God has made the promises. These promises are made to God's saints—to those who keep His commandments, who walk in the light and have fellowship with Him through the Holy Spirit, and, therefore, the Spirit can make intercession for them. How can the Spirit make intercession for a man when He is not in him? Those who are walking in the light can see what sort of requests to put up, when to put them up, and how to put them up; they see it all, because they are in the light. Such people do ask, and receive. But, alas! it is because there are so few of these that God's character is traduced every day, and that infidels laugh at us and at our God, too.

Now, do not go round about, and try to put this off you. Who are these promises made to? I challenge anybody to find me promises in this Book, taken with the context (except in the case of repenting sinners, who are a special class, and met with special promises), except to saints. There are no promises of answer to prayer, except to this class of character. These promises are not made to everybody, are they? The prayer of the wicked is an abomination to God, except it be his prayer when he is forsaking his wickedness. Then that prayer is not an abomination; but all other prayers of the wicked are. These promises are made to righteous people—to people who are:

First, in fellowship with God. "If ye abide in Me, and My words abide in you;"—having been brought into living fellowship by a living faith, the promises are made to those people who MAINTAIN that union—who walk in it, who live in it, and who avail themselves of the opportunities and privileges which Jesus has bestowed upon them by virtue of that union.

Now, you see, friends, it is not enough that you were once in union with Jesus, in order to get answers to your prayers. I am afraid there are thousands in a backslidden state. They have let go the grasp of faith; they are not abiding in Christ; they are abiding out of Him, and yet they are constantly praying and wondering why God does not answer their prayers. Don't you see, the first condition is wanting. There is no possible way of approach to the Father but through the Son. All prayers are an abomination to God which do not go up to Him through His Son, and in His Son, except such as those of Cornelius, who never heard of Christ; but to people who have ever had the light and known His Son, no prayers while out of living union with His Son are accepted. And that does not mean saying, "For the sake of the Lord Jesus Christ." It does not matter much what people say. God never pays any attention to people's words; it is what they mean and feel that He pays attention to; and He knows when people really offer their prayers in union with His Son. They are not in union, and, therefore, their prayers never rise any higher than the room in which they offer them. They hardly get out of their mouths; God never hears them. They are drowned and buried in their own throats.

Oh! you young converts, never drop out of living union with Jesus. Keep in it—hold it fast—walk in it, and you will get answers to your prayers every day. You will be as sure of it as if you saw God doing what you ask, and heard Him speaking to you. You will be able to say, "I know that Thou hearest me always." Bless His name! Those who abide in Him can say that in their measure.

The next condition of prevailing prayer, is—obedience to the light. Now, what does it mean to walk in obedience? Well, it does not mean, searching this New Testament to find out how little of God's grace will get you into Heaven! It does not mean, running round to see what this person says and the other person says about such and such a text, in order that you may escape from the real, practical meaning of the text! Such people are hypocrites at heart, whoever they are; or at least, insincere. They don't want to know God's will; they would much rather not know it. They want to get away from the plain, practical, common-sense meaning of the text, and then they say, "It doesn't mean exactly what it says," and "It should be interpreted so-and-so;" and they stroke themselves down, and try to make themselves feel comfortable when they are traitors at heart. That is not walking in the light.

Walking in the light is like walking in the sun—not running behind a pillar there, and a tree yonder, to get away from the light. It is coming right out, and saying, "Now, Lord Jesus; I want to know Thy will. Lord, pour Thy light upon me. I am prepared to follow it, even though it is to the block and to the stake."

First, desire to have the light. Oh! it makes my heart ache—I was going to say boil—with righteous indignation, in jealousy for God's honor, to think that He should be so traduced and blasphemed by those who profess to love Him—who try to make out that they get wrong for want of light. Nothing of the kind. Here is plenty of light; but you must say, "Yes, Lord, I am willing to have it, even if it condemns me. If it condemns my heart, my head, Lord, pour it on me. If it condemns my life, pour it on me. If it condemns those companions, those indulgences, pour it on me: I will give them up. If it condemns my business, pour it on me: I will abandon such business, and sooner die in the workhouse than continue in it. If it condemns my family relations, I will come out from them, and follow Thee." The Lord will always answer such a soul as that. He will put His finger down on this sore spot and the other, and He will tell you what to do, and you will be as sure of it as if you heard His audible voice. What does it mean to walk in the light? Obey His voice. Don't stop to confer with flesh and blood, but, as Paul did, get up, and set off to commence the career which your Master commands. Paul did not stop to confer with flesh and blood. He did not stop to reckon what it would cost him, but on he went, and never stops, until he reaches the block. That is walking in the light—obeying—not standing, quibbling with the Lord about it; not saying, "Oh! but,"—but doing it.

Oh! friends, no matter who preaches another Gospel to you; no matter who comes with the doctrine that you can be accepted of God—be a saint on any other conditions. For Christ's sake and your soul's sake, don't believe them. As the apostle John says: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." You say, "But then it is such a costly sacrifice." It is, in one sense; but when you have paid the price, when you have made the sacrifice, when you have entered upon the road, the joy, the light, the power, and the glory are worth a hundred times as much. Did any man that ever got the Pearl of great price feel that he had given too much for it, even if he had given all that he had? Never! Martyrs and confessors have gloried in the possession of it while they have writhed on the rack and in the flames, and you never heard one solitary testimony that any man or woman of God ever thought that they had paid too highly for it. Never! Do you want to have your prayers answered? That is the way. Walk so that your own heart condemns you not. The obedient child that lives in complacent affection with its parent has no fear in coming up to ask for favors. It knows it will get them. Its own heart does not condemn it. "If our own heart condemn us not, then have we confidence toward God." I defy any man to separate confidence and obedience. If you will not be obedient, you cannot have confidence. I challenge any Christian here to tell me that he can go up to the throne of God in faith for any blessing, when his own heart condemns him. He knows he cannot. HE HAS FIRST TO GET THAT STATE OF CONDEMNATION TAKEN AWAY before he can exercise faith for any blessing. Walk in the light, and then you shall have fellowship with Him, and His blood will cleanse you from all sin, and the Spirit will teach you how to pray, and what to pray for, which the great mass of professors know nothing about.

Further, the leading, teaching, and urging of the Holy Ghost is the next condition of effectual prayer. We might call these conditions a four-linked chain, connecting our souls with the very heart of God. First, fellowship with Jesus; second, obedience to His commands, walking in the light; third, the intercession of the indwelling Spirit; and fourth, the exercise of faith; and if you miss any one of these links, your prayers are done for. You may have all the other three, but if you miss one, you will not get answers. It will cut communion, and there will be no response.

I am afraid a good many professors do not know what the Spirit of intercession means. They do not know anything about the Spirit making intercession for them with groanings that cannot be uttered. When we get more of this Spirit of intercessory prayer in parents, we shall see more spiritual children born. Now, the Holy Spirit says, here we know not what to pray for as we ought, unless the Spirit teaches; hence people are constantly, as James says, asking and not receiving, because they ask amiss. "Ye ask amiss, that ye may consume it upon your lusts"—that means, your earthly desires, affections, purposes, bound by the horizon of earth.

Now, I believe that this is the great reason why thousands of Christians pray and never, get answers. They ARE SELFISH IN THEIR PRAYERS; they are earthy; they ask amiss, that they may consume it upon their earthly desires, affections, and propensities. Mothers tell me that they have prayed for their children for years, and not got one of them converted. I say, "More the pity; more the shame on you." Why? Because they prayed merely selfish, instinctive prayers, because they were their children, or because they wanted them to be religions, so that they would not go into sin, or bring disgrace or misery upon the family, or it would be so nice to have them religious; but they don't want them to be righteous over much; they don't want them to be so given up to God as to cut off the vanities and fooleries of this world, and to give themselves up wholly to Christ—that is too much; but just religion enough to make them a comfort to themselves. Would you answer such prayers if you were God? Hundreds and thousands of prayers are put up every day that go no deeper and no higher than that, if the motives were analyzed—and the Holy Ghost does analyze. I am afraid many wives pray for their husbands on the same tack. They are not troubled that their husbands are living in disobedience to God, squandering their time, talents, and money, and robbing the kingdom of Jesus Christ of what they might be doing for it;—the agonizing consideration is, that, if religious, they would spend so much more time at home; that they are wasting the money, instead of laying it up for the children; and that, if they were religious, all this would be right. Now, I say, God will never answer that wife's prayer for her husband! You must think of what your husband could be for God— what he could do for God's kingdom—how Jesus Christ has shed His blood for him—how dishonoring a life of sin is to God; and you must dwell on this until your heart is ready to break, and you will soon get your husband converted, if you act wisely along with your prayers. God hates selfishness—selfishness is the devil, the very embodiment of him. You must get out of self; you must look at your child always as God's, as having a precious soul redeemed with the precious blood of Jesus, and having talents and capacities to glorify Him and spread His kingdom; and you must ground your prayers on that, and say, "I would rather lay them in the grave, a thousand times—rather they were poor and despised—than they should grow up to dishonor Thee." Then you will get your prayers answered!

People pray about their business. God sees that the way to destroy that man is to let him get on. He does not want money in order to roll the old chariot along. God sees that prosperity would eat his soul like a canker, and so He won't let him get on. The Spirit of God never leads the soul to a selfish prayer. No; it leads the soul to weep because men keep not His law, to cry more about His interests than its own. It is willing for its own house to lie desolate, if that will promote the spread of God's kingdom. It is willing for the sparrow to find a nest on its own altar, if by that it can replenish and glorify the altar of Jehovah.

Then comes the last link—faith. Here is another secret. No believer can exercise faith for anything that the Holy Ghost does not lead him up to. You may pray, and pray, but you will never exercise faith until you have the Spirit making intercession in you. There is very little difficulty about believing with people who have taken the three preceding steps. Those who are in fellowship with Jesus, those who are walking in the light, those who have the Holy Ghost as an interceding Spirit—they know what to pray for; they know what the mind of the Spirit is; they know how the Spirit is leading them, and they can march up to the throne and "ask and receive." They know their request is according to the mind of God, and they can wrestle, if need be, like the Syrophenician woman, if He sees fit to try their faith. He does not always answer at once. He lets them wrestle with groans that cannot be uttered; but they know the Spirit is making intercession for them, and they hold on sometimes amidst great discouragement and temptation till the answer comes. They get the assurance of faith, which says, "Yes, it shall be done." People look at them with wonder. Christian friends know the thing they are praying for has not come, and say, "You look as glad as if yon had it;" "I have got the earnest: I know it is coming: I have the assurance that it shall be done." Now, every praying parent ought to wrestle till that is got for every child. You never ought to leave off till then, and then train as well as pray—co-work with God: that is the law of the kingdom, all the way through. Believe that ye receive it, and ye shall have it. Oh! the confusion, the jumbling there is, in dealing with poor souls at that point. People say, "Believe you are saved, and you are saved." I have heard Christians give that advice to souls many a time. "Believe you are saved, and you are saved." Believe a lie, and it will come true. Is that God's philosophy? What is the use of telling a person to believe he is saved before he is saved? That is telling him to believe a lie. People say, "Believe you are sanctified, and you are sanctified." Indeed! When were you sanctified? God never tells a person to believe a thing until it happens. He has made the bestowment of the gift to be simultaneous with the exercise of the faith. Believe that ye receive, and ye shall have—not that ye did receive an hour ago, for that would not be true; not that ye will receive an hour hence, for that would be presumption. There is no such promise, but believe that ye do now receive, and ye shall have. "I will never disappoint the man who dares trust me to that extent." He shall have it. You say the age of miracles is past. Yes, because the age of that sort of faith is past. You will get miracles back when that sort of faith returns. God has bound Himself over to the faith of His real people, and He would sooner break all the laws of nature, than He would break the laws of grace. He can easily set aside a law of nature; but He will never set aside a law of grace. He has bound Himself to faith—the only power in the universe to which He has bound Himself—and nobody ever rose up in this world yet, and said, "I trusted God, and He deceived me." Faith means TRUST—faith means ABANDONMENT—as if you were dying, and you had nothing left but the naked promise of God. You say, "I am dying: I must trust now," and that man jumps on to the promise. He gives up experimenting, and really trusts; and you have seen the light come into his eyes; you have heard the song of praise burst from his lips, because he believed he received, and he did receive.

Now, then, some of you who have written to me, know you are living in fellowship with Jesus. Some of you have lately commenced to walk in the light. You have cut off and put away the idols; you have abandoned yourself to the will of God, and sworn, by His grace, that you will follow Him all the way. You do feel the Holy Ghost is in you. Oh! I entreat you to obey fully, to let the Spirit have His way. Do not restrain Him. Don't think it will hurt your bodies: don't think it is too much; don't think you are getting fanatical; don't think that, after all, God does not require this kind of thing— follow the Spirit. Let the Spirit lead you, and groan through you; let the Spirit wrestle with God through you—follow Him. If we had more of this in these services, we should have more fruit; and if the church had more of this, there would be more souls born into the kingdom.

It was one of the things in which I grieved the Spirit of God in my early days that I would not let Him, to the extent He would have done, make me a woman of prayer; and yet, in comparison with many, perhaps, I was one. He used to lay particular people and subjects on my heart, so that I could not help praying; but oh! how bitterly I have regretted and wept before the Lord that I did not let Him have all His way with me in this respect. Take warning! and you whom He is beginning to lead, let Him lead you. Pour out your souls for others and with others. I believe that more souls are convinced in real prayer, than in speaking. I have noticed this many a time. I have seen at the bottom of a great hall or theatre, or in the gallery, a lot of the roughest men conceivable, behaving in the most unseemly manner, arrested by the influence of prayer. Perhaps, when the rowdyism has been ready to break into open tumult, a little woman has stretched out her hands over the congregation, and said, "Now, let us pray;" and I have seen the whole mass of men assume an attitude of quietness and reverence. I have watched the aspect of the congregation, and seen great, rough, black-faced fellows get their heads down, and sometimes wipe their eyes; and when we have got up to sing, there has been no more disorderly conduct, but they have settled down with the solemnity of death, to listen. Hundreds of them were convinced of sin while under that prayer. It was the Holy Ghost wrestling for those souls in the heart of that woman, that struck them with conviction.

Prayer is agony of soul—wrestling of the Spirit. You know how men and women deal with one another when they are in desperate earnestness for something to be done. That is prayer, whether it be to man or God; and when you get your heart influenced, and melted, and wrought up, and burdened by the Holy Ghost for souls, you will have power, and you will never pray but somebody will be convinced,—some poor soul's dark eyes will be opened, and spiritual life will commence.



CHAPTER VIII.

THE PERFECT HEART.

For the eyes of the Lord ran to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him—2 CHRON. xvi. 9.

This passage occurs in the history of Asa, one of the most godly and devoted kings that ever sat upon the throne of Judah. We are told in the fourteenth chapter that he commenced his reign by setting himself to destroy the idolatry into which the whole nation had been betrayed by its former ruler, and to restore the worship and service of the God of Israel. He set himself to bring back the nation to its allegiance and obedience to God; and his success is a great encouragement to any who shall set themselves, single-handed and with a perfect heart, towards God, to do this in any circle, under any circumstances.

He succeeded. God blessed him in his efforts to purge his kingdom inside, and God also delivered him from his enemies outside, and enabled him by His power to defeat the king of Ethiopia, who came against him with an exceeding great army, because King Asa was perfect in his heart towards God.

When this king came up against him, Asa went and cried unto the Lord, and cast himself upon his God, trusting Him to deliver him, and God never disappointed any man, either before or since Asa's day, who did that. God delivered his enemies into his hand and made him a successful and happy king, over a prosperous and increasing people.

But by-and-bye, after many years, for Asa was perfect in his heart towards the Lord for many years of his long reign; but whether it were, as, alas! too often happens, that a life of ease and prosperity brought forth in Asa the results of partial backsliding, we know not; but as years went on, another war was declared, and this time it was the king of Israel who came up against the king of Judah. What did Asa do? Did he go, as formerly, and cry unto the Lord, and put his battle into His hands? No, he did not. He had left His first love; he had become, in a measure, untrue to the Lord God of Israel. He forgot where his strength lay; his spiritual perceptions had become dim; he had lost his realization of God's ability to help and deliver him out of the hands of his enemies, and so he fell back upon worldly policy. He went down to Assyria and courted Ben-hadad, the king of Assyria, and said, "Come and help me, that my enemies may depart, for I am sore pressed." Ah! what a picture of backsliders. On another occasion, when Jehosophat made an ungodly alliance, a prophet met him and said, "Should'st thou help the ungodly, and love them that hate the Lord?" No man ever did this without being sorely whipped, as poor Asa was. He succeeded, indeed, in the battle, and won the victory. It was a lawful end, but he accomplished it by unlawful means. He won the victory, and, I dare say, he was congratulating himself, and stroking his beard in self-complacency, when, lo! the prophet comes to deliver God's message to him, and he says:—

"Because thou hast relied on the king of Syria, and not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand.

"Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet because thou didst rely on the Lord He delivered them into thine hand.

"For the eyes of the Lord run to and fro throughout the earth, to show Himself strong in the behalf of them whose heart is perfect towards Him. Herein thou hast done foolishly; therefore from henceforth thou shalt have wars"—the very thing he went to Assyria to seek to avoid. He wanted peace, not war, and he went down to Assyria to enable him to spend the remainder of his days in peace, when, lo! the Word of God goes forth, "Thou shalt have wars." He was chastised in the very thing for which he sold himself and his God. "Be sure thy sin will find thee out." It is God's way to chastise His children by those very things in which they sell His interests. "Thou shalt have wars."

But we want to deal specially with the lesson which the prophet draws from this event; for he says, "Wherefore didst thou go to Assyria? Wherefore hast thou sinned against God? Hast thou forgotten who the God of Israel was? Didst thou not know that the eyes of the Lord run throughout the whole earth?" He would have helped thee now, Asa, as much as in the past. He will help any man who is whole- hearted towards Him—that trusts in Him. Now, I say, this is the lesson which the prophet draws, not only for Asa, but for all the Asas since his day, and those who are yet to come, for every man and woman who professes to be a servant of God, the prophet sounds down to the ages that "the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is perfect towards Him."

Now, what is this perfect heart? "Ah!" you say, "that is the point." Yes, that is the point, and we will try to show what kind of a heart this is. It must be A DIFFERENT KIND OF HEART TO HEARTS IN GENERAL; all hearts are not perfect towards God, or else His eyes would not have to be running to and fro throughout the earth to find them. They would be plentiful enough if they were the common sort of hearts, but evidently they are a different kind of hearts to ordinary hearts; and another thing is evident on the face of the text, that these kind of hearts are very precious in the sight of God. He delights in them; He makes greater store by one such than He does by thousands of the other kinds of hearts, of which there are so many. I say, these two lessons everybody with common sense will admit at once—that these hearts are not the common hearts, and that they are very precious in the sight of God.

Now, what is the meaning of this term "perfect heart," referring to the hearts of God's children, all the way through the Bible? As you know, I like to establish my points in the mouths of two or three witnesses, I will give you two or three texts, that we may find out God's meaning of this term, and then we will give you the very lowest rendering, where all schools are agreed, for I don't want controversy. We will just look at Psalm xxxvii. 37: "Mark the perfect man, and behold the upright: for the end of that man is peace." There are such people as God means in that verse. Psalm lxiv. 4: "That they may shoot in secret at the perfect," who have always been a favorite target of the devil. He does not shoot much at people whose hearts are perfect towards the Lord. It is at those perfect people he shoots. "Suddenly do they shoot at him," perhaps while he is thinking they are his friends. "Suddenly they shoot, and fear not."

"Be ye perfect," says the Saviour, "even as your Father which is in Heaven is perfect." That means something. We will try to find out what it does mean (Matt. xix. 21)—

"Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come and follow Me."

And, again, at 1 Cor. ii. 6—

"Howbeit, we speak wisdom among them that are perfect."

And (2 Timothy iii. 17)—

"That the man of God may he perfect, thoroughly furnished unto all good works."

There are numbers of others, but these are samples, and I suppose all Christians attach some meaning to these terms. They must be terms signifying a great difference between the persons who are spoken of and ordinary men and women. Now, what do they mean? Well, the very lowest rendering of all divines and all schools is this, that it means sincerity and thoroughness. Well, that is all I want. Give me a man sincere and thorough in his love, and that is all I want; that will stretch through all the ramifications of his existence; it will go to the ends of his fingers and his toes, through his eyes, and through his tongue, to his wife, and to his family, to his shop, and to his business, and to his circle in the world. That is what I mean by holiness! Then, taking the lowest translation, it means that a man is whole-hearted in love, and thorough out-and-out in service! Amen. For that man who is thus perfect towards God, God will indeed show Himself strong in more ways than one!

This cannot mean a merely natural heart, it must mean a renewed heart, because there are no perfect hearts by nature. There is no one in this sense that doeth good and sinneth not, for every child of Adam has gone astray like a lost sheep, has done the things he ought not, and left undone the things he ought to have done, and the whole world has become guilty before God. There are no naturally perfect hearts. It must mean, then, a heart renewed by the Holy Ghost, put right with God, and then kept right. A heart cannot be kept right until it has been put right, and that is the secret of the failure with some of you. You are trying to bring forth fruits before the tree is planted. You are looking for the fruits of a perfect heart before you have got one. You may well be disappointed. You must get your heart renewed, and then kept right by the power of the Holy Ghost.

Then, what does this perfect heart imply?

1. A heart perfect in its loyalty to God, thoroughly given over to God's side, irrespective of consequences,—loyal. These are the hearts that God wants. This was the difference between David and Saul. There was not so much difference in the greater part of Saul's outward life, when compared with the life of David. It was only the prophet Samuel, perhaps, who knew the difference, and a few close observers; but the difference was, that David was loyal to God, and God calls him, for this reason, a man after His own heart.

From the first calling of David from the sheepfolds, right to the end, with one or two exceptions, during the whole of his life, he was loyal to God, and, if you will carefully search his history, you will find that in all his wars, and all his dealings with the nations round about, and with the leaders of affairs in his own kingdom—in everything,

David was loyal to God. It was the interests of God's kingdom that lay at David's heart—not his own honor, ease, or aggrandizement—not his own fame or riches, or building himself a house—it was the house of his God that was dear to his heart. He was loyal; whereas Saul was loyal only as far as it served his own purposes and interests. Oh! how many such Sauls there are in these days. When God's commandments went counter with his notions, he openly set God at naught, and did as he liked. He sacrificed God's interests to his own. He was unloyal at heart, hence he was a traitor, and never could learn the way of the Lord. He was never perfect towards the Lord his God, and, at last, God cast him off, and Samuel did also, and you know what his end was. Just the difference between the two—loyal and unloyal.

A heart perfect towards God! What does it mean? It means—

2. Perfect in its obedience. That man or woman who has this kind of a heart, ceases to pick and choose amongst the commandments of God, which he shall obey, and which he shall not—he ceases to have his own will, though sometimes he may have a struggle with his own will, and the way that God may call him to take may look to him as if it were a dangerous or risky way, and he may wait a little bit, to be thoroughly satisfied; but when once satisfied that it is God's way, the true child will not hesitate. He confers not with flesh and blood, but on he goes, irrespective of consequences. This was Paul's kind of obedience. He conferred not with flesh and blood; he counted all things dung and dross, and he went on doing so to the end—thorough in his obedience.

People come to us and want to know what they are to do; they feel that they are only half-hearted in God's service; they have neither joy nor power, and say, "What must I do?" and we take, as God helps us, the dissecting knife, and try to find out the difficulty. We get them down under the blaze of the Holy Spirit's light, and try to probe them and find where they are wrong. Perhaps the Lord leads us to the sore spot, and we point out the difficulty, but, instead of obeying, they shrink away. They look ahead, and they see that to obey the light will involve loss of some kind—perhaps reputation, wealth, family associations, ease, or loss of friends, loss of temporal comforts, loss of good business. Loss is in the background, and they see it. They know where we are leading them to, and they slip back; they do not want to see, and yet they do not want to consider themselves dishonest, so they turn their heads away, and will not look in the direction of the light, smoothing it all over and singing—

"Were the whole realm of nature mine, That were an off'ring far too small," &c.

That is not a perfect heart, but a partial heart towards the Lord God.

The partial heart, so common, alas, now-a-days, wants to serve God a little. It is willing to go a little way with God, but not all the way; so that, taking the lowest interpretation, that is not a perfect heart towards the Lord. Can it be expected that the Lord should shew Himself strong in behalf of such people? Do you think you would if you were God?

Suppose you were a king, and had a prince or statesman who was serving you very valiantly and devotedly while it served himself; but, suppose the tables were turned, and you were dethroned and cast away into exile, your name being bandied about the nation where you once reigned as king, in disgrace and dishonor; suppose this statesman gave you up, and said, "Oh! I am going to be on the side of the reigning monarch. I was very devoted to this man while he reigned, but I cannot afford to be devoted to him now his interests draggle in the dust; I must be on the winning side." What would you think of such a man? And if you were restored to your kingdom and power, would you show yourself strong on behalf of such a man? No; you would remember, as David did, the man who cursed you. But if you had a prince or statesman who followed you into exile, who ministered to you in secret, who tried to hold up your interests, who contended for your righteousness and justice, and held up your name and tried to make the people see that you were a good and true man, who held on to you, when all the nation was calling you traitor—if you came back to your throne, would you not show yourself strong in behalf of that man? Of course you would. The Lord says He will show Himself strong in behalf of those of such a heart towards Him.

You masters here have a servant—a clever, smart man; you know how well he can serve you, and how valuable he can be, and would be if he were true; but you have reason to believe that he will only go with you as far as it will be for his own interests; he will serve you as far as he can serve himself, too, but, if he can get up by putting you down, you may lie there. What would you say to such a man? You would say, "I shall never show myself strong for him." So God is not likely to show Himself strong for people who are not of a perfect heart. A lady said to me, "I have been doing this and doing that for years, but I have no power; why don't I have it?" I said, "Because you are not true to God. He will give it to anybody who is true to Him, and He can see into your heart, and knows you are not." Why will He not show Himself strong in your behalf? Because you do not show yourself thorough in His behalf. The moment you show yourself thorough, that moment will He show Himself strong for you. If you had been in Daniel's place you would not have done as he did. Daniel was one of the perfect-hearted men; he served his God when he was in prosperity. He set his window open every day. Then his enemies persuaded the king to make a decree that no man should pray but to this king for so many days. "Now," they said, "we shall have him." But Daniel just did as he was wont, he went and prayed with his window open. You say, "That was demonstrative religion, that was courting opposition. What need was there for him to make this display; could he not have shut the window and gone into an inner room? That was just like you Salvation-Army people, you always make a demonstration. Why could he not have gone into an inner chamber and prayed?" Because he would be thorough for his God in adversity, in the face of his enemies, as he was in prosperity. So he went and prayed with open window to the God of Heaven, and because He is the God of Heaven, He is able to take care of His own. His heart was perfect towards the Lord his God.

3. This perfect heart is perfect in its trust:—and, perhaps, that ought to have come first, for it is the very root of all.

Oh, how beautiful Abraham was in the eyes of God; how God gloried over him. How do I know that Abraham had a perfect heart towards God? Because he trusted Him. No other proof—no less proof—would have been of any use. I dare say he was compassed with infirmities, had many erroneous views, manward and earthward, but his heart was perfect towards God. Do you think God would have failed in His promise to Abraham? Abraham trusted Him almost to the blood of Isaac, and God showed Himself strong in his behalf, and delivered him, and made him the father of the faithful; crowned him with everlasting honor, so that his name, from generation to generation, has been a pillar of strength to the Lord's people, and a crown of glory to his God.



CHAPTER IX.

HOW TO WORK FOR GOD WITH SUCCESS.

Son, go work to-day in my vineyard.—MATT. xxi. 28.

Compel them to come in, that my house may be filled.—LUKE xiv. 23.

I am to speak of some needful qualifications for successful labor; and I say:—

First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough and harrow and put your seed in carefully, and in proper proportion, and at the right time, and then you must water and weed and wait for the harvest. And just so in Divine things. Oh! we shall find out, by-and-by, that the laws of the spiritual kingdom are quite as certain and unerring in their operation as the laws of the natural kingdom, and, perhaps, a great deal more so; but, through the blindness and obtuseness and unbelief of our hearts, we could not, or would not find them out. People get up and fluster about, and expect to be able to work for God without any thought or care or trouble. For the learning of earthly professions they will give years of labor and thought, but in work for God they do not seem to think it worth while to take the trouble to think and ponder, to plan and experiment, to try means, to pray and wrestle with God for wisdom. Oh! no: they will not be at the trouble. Then they fail, grow discouraged, and give up.

Now, my friends, this is not the way to begin work for God. Begin as soon as you like—begin at once—but begin in the right way. Begin by praying much for Him to show you how, and to equip you for the work, and begin in a humble, submissive, teachable spirit.

Study the New Testament with special reference to this, and you will be surprised how every page of it will give you increased light. You will see that God holds you absolutely responsible for every iota of capacity and influence He has given you, that He expects you to improve every moment of your time, every faculty of your being, every particle of your influence, and every penny of your money for Him. When you once get this light, it will be a marvelous guide in all the other particulars and ramifications of your life. Study your plans. How men in earthly warfare study plans of stratagem, and adopt all manner of measures in order that they may take the enemy by surprise! But, alas! how little care and attention God's people give to taking souls; and yet it is far harder work to take souls than it is to take cities.

How surprised I have often been at the assumption of people who, perhaps, never gave one hour's consecutive thought in their lives to the best means of doing certain work, and yet they will pronounce an opinion right off as to certain modes and measures which have been tried and proved successful in the lives of some of the most successful laborers for God. They will say, "Oh! I don't believe in it." "Oh! it is all nonsense, ridiculous, wrong!" while, perhaps, those people whom they condemn have been pleading, and weeping, and studying, and experimenting, and almost sacrificing their heart's blood to try to find out the best means of winning souls for Christ.

I shall never forget the shock that came over me once in a large gathering of Christian people, when a gentleman, who occupied a somewhat prominent position, was giving out a hymn which contained a verse something about spending one hour in watching with Jesus. He stopped in the middle of this hymn, and said words to this effect: "I am afraid we are verily guilty here. I do not know that I dare say I ever watched one consecutive hour with Jesus in my life." I shall never forget it. My cheeks burned with shame. I said, "Oh! my God, if these are the leaders, we need not wonder at the people." A man occupying such a position to dare to say it! The Lord have mercy on him. No wonder the Lord's work is done in such a bungling way! I say those who want to be successful in winning souls require to watch not only days but nights. They want much of the Holy Ghost, for it is true still, "This kind can come forth by nothing, but by prayer and fasting." We have grown wiser than our Lord now-a-days; but, I tell you, it is the same old-fashioned way, and if you want to pour out living waters upon souls, either publicly or privately, you will have to drink largely at the fountain yourself, and have them very ready to let out! If you have not, your talk will be as sounding brass or tinkling cymbal. Oh! it makes my soul weep tears of blood to think of the misdirected effort that will be put forth this very Christian Sabbath. Plenty of labor, but how little comes of it?—all because it is cramped, and ruined, and misdirected, for want of thought, and prayer, and a single eye for the salvation of souls. May God rouse us up to this, and make us willing to think, and labor, and learn, and wrestle, and sacrifice, in order that we may do it.