Post by Admin on Jan 21, 2024 15:39:26 GMT -5
The World
"Come out from them and be separate, says the Lord." 2 Corinthians 6:17
The text which heads this page touches a subject of vast importance
in Christianity. That subject is the great duty of separation from the
world. This is the point which Paul had in view when he wrote to the
Corinthians, "Come out from them and be separate."
The subject is one which demands the absolute attention of all who
profess and call themselves Christians. In every age of the Church,
separation from the world has always been one of the grand
evidences of a work of grace in the heart. He that has been really
born of the Spirit, and made a new creature in Christ Jesus, has
always endeavored to "come out from the world," and live a separate
life. Those who only wore the name "Christian," without the reality,
have always refused to "come out and be separate" from the world.
The subject perhaps was never more important than it is today.
There is a widespread desire to make things pleasant in Christianity-
-to saw off the corners and edges of the cross, and to avoid, as far as
possible, selfdenial. Everywhere we hear professing Christians declaring loudly
that we must not be "too narrow and exclusive," and that there is no
harm in many things which the holiest saints of old thought would be
bad for their souls. That we may go anywhere, and do anything, and
spend our time in anything, and read anything, and keep any
company, and plunge into anything, and all the while still be good
Christians--this is the saying of thousands. In a day like this I think it
is good to raise a warning voice and bring attention to the teaching of
God's Word. It is written in that Word, "Come out from them and be
separate."
There are four points which I will try to show my readers, in
examining this great subject.
I. First, "That the world is a source of great danger to the soul."
II. Secondly, "What is not meant by separation from the world."
III. Thirdly, "What real separation from the world consists."
IV. Fourthly, "The secret of victory over the world."
And now, before I go a single step further, let me warn every reader
of this paper that he will never understand this subject unless he first
understands what a true Christian is. If you are one of those unhappy
people who think everybody is a Christian who goes to a place of
worship, no matter how he lives, or what he believes, I fear you will
care little about separation from the world. But if you read your
Bible, and are serious about your soul, you will know that there are
two classes of (those who call themselves) "Christians"--converted
and unconverted. You will know that what the Jews were among the
nations of the Old Testament, this the true Christian is meant to be
under the New. You will understand what I mean when I say that
true Christians are meant, in like manner, to be a "peculiar people"
under the Gospel, and that there must be a difference between
believers and unbelievers. To you, therefore, I make a special appeal
this day. While many avoid the subject of separation from the world,
and many absolutely hate it, and many are puzzled by it, give me
your attention while I try to show you "the thing as it is."
I. First of all, let me show that "the world is a source of great danger to the soul."
Remember, that by "the world," I do not mean the material world on
the face of which we are living and moving. He that pretends to say
that anything which God has created in the heavens above, or the
earth beneath, is in itself harmful to man's soul, says that which is
unreasonable and absurd. On the contrary, the sun, moon, and stars-
-the mountains, the valleys, and the plains--the seas, the lakes, and
rivers--the animal and vegetable creation--all are in themselves "very
good" (Genesis 1:31). All are full of lessons of God's wisdom and
power, and all proclaim daily, "The hand that made us is Divine."
The idea that "matter" is in itself sinful and corrupt is a foolish heresy.
When I speak of "the world" in this paper, I mean those people who
think only, or chiefly, of this world's things, and neglect the world to
come--the people who are always thinking more of earth than of
heaven, more of time than of eternity, more of body than the soul,
more of pleasing man than of pleasing God. It is of them and their
ways, habits, customs, opinions, practices, tastes, aims, spirit, and
tone, that I am speaking when I speak of "the world." This is the
world from which Paul tells us to "Come out and be separate."
Now "the world," in this sense, is an enemy to the soul. There are
three things which a baptized Christian must renounce and give up,
and three enemies which he must fight with and resist. These three
are the flesh, the devil, and "the world." All three are terrible foes,
and all three must be overcome if we would be saved.
Let us turn to the testimony of the Holy Scriptures. If the texts I am
about to quote do not prove that the world is a source of danger to
the soul, then there is no meaning in words.
(a) Let us hear what the Apostle Paul says:
"Do not conform any longer to the pattern of this world, but be
transformed by the renewing of your mind" (Romans 12:2).
"We have not received the spirit of the world but the Spirit who
is from God" (1 Corinthians 2:12).
"Christ gave Himself for our sins to rescue us from the present
evil age [world]" (Galatians 1:4).
"You were dead in your transgressions and sins, in which you
used to live when you followed the ways of this world"
(Ephesians 2:1-2).
"Demas, because he loved this world, has deserted me" (2 Timothy 4:10)
(b) Let us hear what James says:
"Religion that God our Father accepts as pure and faultless is
this: to look after orphans and widows in their distress and to
keep oneself from being polluted by the world" (James 1:27).
"Don't you know that friendship with the world is hatred toward
God? Anyone who chooses to be a friend of the world becomes
an enemy of God" (James 4:4).
(c) Let us hear what John says:
"Do not love the world or anything in the world. If anyone loves
the world, the love of the Father is not in him. For everything in
the world-- the cravings of sinful man, the lust of his eyes and
the boasting of what he has and does--comes not from the
Father but from the world. The world and its desires pass away,
but the man who does the will of God lives forever" (1 John 2:15- 17).
"The reason the world does not know us is that it did not know Him" (1 John 3:1).
"They are from the world and therefore speak from the
viewpoint of the world, and the world listens to them" (1 John 4:5).
"Everyone born of God overcomes the world" (1 John 5:4).
"We know that we are children of God, and that the whole world
is under the control of the evil one" (1 John 5:19).
(d) Let us hear, lastly, what the Lord Jesus Christ says:
"The one who received the seed that fell among the thorns is the
man who hears the word, but the worries of this life [this world]
and the deceitfulness of wealth choke it, making it unfruitful" (Matthew 13:22).
"You are of this world; I am not of this world" (John 8:23).
"The world cannot accept Him [Holy Spirit], because it neither sees Him nor knows Him" (John 14:17).
"If the world hates you, keep in mind that it hated Me first" (John 15:18).
"If you belonged to the world, it would love you as its own. As it
is, you do not belong to the world, but I have chosen you out of
the world. That is why the world hates you" (John 15:19).
"In this world you will have trouble. But take heart! I have
overcome the world" (John 16:33).
"They are not of the world, even as I am not of it" (John 17:16).
I make no comment on those texts. They speak for themselves. If any
one can read them carefully, and fail to see that "the world" is an
enemy to the Christian's soul, and that there is an utter opposition
between the friendship of the world and the friendship of Christ, he
is past the reach of argument, and it is a waste of time to reason with
him. To my eyes they contain a lesson as clear as the sun at noon day.
I turn from Scriptures to matters of fact and experience. I appeal to
any old Christian who keeps his eyes open, and knows what is going
on in the Churches. I ask him whether it is not true that nothing
damages the cause of Christianity so much as "the world"? It is not
open sin, or open unbelief, which robs Christ of His professing
servants, so much as the love of the world, the fear of the world, the
cares of the world, the business of the world, the money of the world,
the pleasures of the world, and the desire to keep in with the world.
This is the great rock on which thousands of young people are
continually being crushed against and destroyed. They don't object to
any of the truths of the Christian faith. They do not deliberately
choose evil, and openly rebel against God. They hope somehow to get
to heaven in the end; and they think it is proper to have some
religion. But they cannot give up their idol: they must have the
world. And so after running well and longing for heaven while boys
and girls, they turn aside when they become men and women, and go
down the broad way which leads to destruction. They begin with
Abraham and Moses, and end with Demas and Lot's wife.
The last day alone will prove how many souls "the world" has slain.
Hundreds will be found to have been trained in Christian homes, and
to have known the Gospel from their very childhood, and yet missed
heaven. They left the harbor of home with bright prospects, and
launched forth on the ocean of life with a father's blessing and a
mother's prayers, and then turned from the right course through the
seductions of the world, and ended their voyage on the reef and in
misery. It is a sorrowful story to tell; but it is all too common! I can
clearly see why Paul says, "Come out from them and be separate."
II. Let me now try to show "what does not constitute separation from
the world."
The point is one which requires clearing up. There are many
mistakes made about it. You will sometimes see sincere and well meaning
Christians doing things which God never intended them to
do, in the matter of separation from the world, and honestly
believing that they are in the very will of God. Their mistakes often
do them great harm. They give opportunity to the wicked to ridicule
all Christianity, and supply them with an excuse for having none.
They cause the way of truth to be evil spoken of, and add to the
offense of the cross. I think it a plain duty to make a few remarks on
the subject. We must never forget that it is possible to be very
dedicated, and to think we are "doing God service," when in reality
we are making some great mistakes. There is such a thing as having a
"zeal that is not based on knowledge" (Romans 10:2), for example, "A
time is coming when anyone who kills you will think he is offering a
service to God" (John 16:2). There are few things about which it is so
important to pray for a right judgment and sanctified common sense,
as about separation from the world.
(a) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to give up all worldly callings, trades,
professions, and business. He did not forbid men to be soldiers,
sailors, lawyers, doctors, merchants, bankers, shopkeepers, or
tradesmen. There is not a word in the New Testament to justify such
a line of conduct. Cornelius the centurion [soldier], Luke the
physician, Zenas the lawyer, are examples to the contrary. Idleness is
in itself a sin. A lawful calling is a remedy against temptation. "If a
man will not work, he shall not eat" (2 Thessalonians 3:10). To give
up any business of life which is not necessarily sinful to the wicked
and the devil, from fear of getting harm from it, is lazy, cowardly
conduct. The right plan is to carry our Christianity into our business,
and not to give up business under the false pretense that it interferes
with our Christianity.
(b) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to decline all association with
unconverted people, and refuse to go into their society. There is no
warrant for such conduct in the New Testament. Our Lord and His
disciples did not refuse to go to a marriage feast, or to sit at dinner in
the home of a Pharisee. Paul does not say, "If some unbeliever invites
you to a meal," you must not go, but only tells us how to behave if we
do go (1 Corinthians 10:27). Moreover, it is a dangerous thing to
begin judging people too closely, and settling who are converted and
who are not, and what society is godly and what ungodly. We are
sure to make mistakes. Above all, such a course of life would cut us
off from many opportunities of doing good. If we carry our Master
with us wherever we go, who can tell but we may "save some," and
not be harmed? "To the weak I became weak, to win the weak. I have
become all things to all men so that by all possible means I might
save some" (1 Corinthians 9:22).
(c) When Paul says, "Come out from them and be separate," he did
not mean that Christians ought to take no interest in anything on
earth except religion. To neglect science, art, literature, and politics--
to read nothing which is not directly spiritual--to know nothing
about what is going on among mankind, and never to look at a
newspaper--to care nothing about the government of one's country,
and to be utterly indifferent as to the persons who guides it, counsels
and make its laws--all this may seem very right and proper in the
eyes of some people. But I think that it is an idle, selfish neglect of
duty. Paul knew the value of good government as one of the main
helps to our "living peaceful and quiet lives in all godliness and
holiness" (1 Timothy 2:2). Paul was not ashamed to read heathen
writers, and to quote their words in his speeches and writings. Paul
did not think it beneath him to show an acquaintance with the laws
and customs and callings of the world, in the illustrations he gave
from them. Christians who pride themselves on their ignorance of
secular things are precisely the Christians who bring Christianity into
contempt. I knew the case of a blacksmith who would not come to
hear his clergyman preach the Gospel, until he found out that he
knew the properties of iron. Then he came.
(d) When Paul said, "Come out from them and be separate," he did
not mean that Christians should be strange and odd in their dress,
manners, demeanor, and voice. Anything which attracts notice in
these matters is most objectionable, and ought to be carefully
avoided. To wear clothes of such a color, or made in such a fashion,
that when you go into company every eye is fixed on you, and you are
the object of general observation, is an enormous mistake. It gives
occasion to the wicked to ridicule Christianity, and looks self righteous and unnatural.
There is not the slightest proof that our
Lord and His apostles, and Priscilla, and Persis, and their
companions, did not dress and behave just like others in their own
ranks of life. On the other hand, one of the many charges our Lord
brings against the Pharisees was that of "making their phylacteries
wide and the tassels on their garments long," so as to be "seen by
men" (Matthew 23:5). True sanctity and sanctimoniousness are
entirely different things. Those who try to show their unworldliness
by wearing conspicuously ugly clothes, or by speaking in a whining,
snuffling voice, or by affecting an unnatural slavishness, humility,
and gravity of manner, miss their mark altogether, and only give
occasion to the enemies of the Lord to blaspheme.
(e) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to retire from the company of
mankind, and shut themselves up in solitude. It is one of the crying
errors of the Roman Catholic Church to suppose that eminent
holiness is to be attained by such practices. It is the unhappy
delusion of the whole army of monks, nuns, hermits. Separation of
this kind is not according to the mind of Christ. He say distinctly in
His last prayer, "My prayer is not that you take them out of the world
but that you protect them from the evil one" (John 17:15). There is
not a word in Acts or the Epistles to recommend such a separation.
True believers are always represented as mixing in the world, doing
their duty in it, and glorifying God by patience, meekness, purity,
and courage in their several positions, and not by cowardly desertion
of them.
Moreover, it is foolish to suppose that we can keep the world and the
devil out of our hearts by going into holes and corners. True
Christianity and unworldliness are best seen, not in timidly forsaking
the post which God has allotted to us, but in boldly standing our
ground, and showing the power of grace to overcome evil.
(f) Last, but not least, when Paul said, "Come out from them and be
separate," he did not mean that Christians ought to withdraw from
every Church in which there are unconverted members, or to refuse
to worship in company with any who are not believers, or to keep
away from the Lord's table if any ungodly people go up to it. This is a
very common but a grievous mistake. There is not a text in the New
Testament to justify it, and it ought to be condemned as a pure
invention of man. Our Lord Jesus Christ deliberately allowed Judas
Iscariot to be an apostle for three years, and gave him the Lord's
Supper. He has taught us, in the parable of the wheat and tares, that
converted and unconverted will be together till the harvest, and
cannot be divided (Matthew 13:30). In His Epistles to the Seven
Churches, and in all Paul's Epistles, we often see faults and
corruptions mentioned and reproved; but we are never told that they
justify desertion of the assembly, or the neglect of the Lord's table. In
short, we must not look for a perfect Church, a perfect congregation,
and a perfect company of communicants until the Marriage Supper
of the Lamb. If others are unworthy Churchgoers or unworthy
partakers of the Lord's Supper, the sin is theirs and not ours: we are
not their judges. But to separate ourselves from Church assemblies,
and deprive ourselves of the Lord's Supper because others use them
unworthily, is to take up a foolish, unreasonable, and unscriptural
position. It is not the mind of Christ, and it certainly is not Paul's
idea of separation from the world.
I commend these six points to the calm consideration of all who wish
to understand the subject of separation from the world. Far more
might be said about each and every one of them than I have space to
say in this paper. I have seen so many mistakes made about each one
of them, and so much misery and unhappiness caused by those
mistakes, that I want to put Christians on their guard. I want them
not to take up positions carelessly, in the zeal of their first love,
which they will afterwards be obliged to give up.
I leave this part of my subject with two pieces of advice, which I offer
especially to young Christians.
I advise them, for one thing, if they really desire to come out from the
world, to remember that the shortest path is not always the path of
duty. To argue with our unconverted relatives, to "avoid" all our old
friends, to withdraw entirely from mixed society, to live an exclusive
life, to give up every act of courtesy and civility in order that we may
devote ourselves to the direct work of Christ--all this may seem very
right, and may satisfy our consciences and save us trouble. But I
venture a doubt whether it is not often a selfish, lazy, self-pleasing
line of conduct, and whether the true cross and true line of duty may
not be to deny ourselves, and adopt a very different course of action.
I advise them, for another thing, if they want to come out from the
world, to watch against a sour, morose, ungenial, gloomy,
unpleasant, bearish demeanor, and never to forget that there is such
a thing as "winning without the Word." (1 Peter 3:1 - "Wives, in the
same way be submissive to your husbands so that, if any of them do
not believe the word, they may be won over without words by the
behavior of their wives"). Let them strive to show unconverted
people that their principles, whatever may be thought of them, make
them cheerful, amiable, good-tempered, unselfish, considerate for
others, and ready to take an interest in everything that is innocent
and of good report. In short, let there be no needless separation
between us and the world. In many things, as I will soon show, we
must be separate; but let us take care that it is separation of the right
sort. If the world is offended by such separation we cannot help it.
But let us never give the world occasion to say that our separation is
foolish, senseless, ridiculous, unreasonable, uncharitable, and unscriptural.
III. In the third place, I will try to show "what true separation from
the world really is."
I take up this branch of my subject with a very deep sense of its
difficulty. That there is a certain line of conduct which all true
Christians ought to pursue with respect to "the world, and the things
of the world," is very evident. The texts already quoted make that
plain. The key to the solution of that question lies in the word
"separation." But in what separation consists it is not easy to show.
On some points it is not hard to lay down particular rules, on others
it is impossible to do more than state general principles, and leave
every one to apply them according to his position in life. This is what
I will attempt to do.
(a) First and foremost, he that desires to "come out from the world,
and be separate," "must steadily and habitually refuse to be guided
by the world's standard of right and wrong."
The rule of the mass of mankind is to go with the stream, to do as
others, to follow the fashion, to keep in with the common opinion,
and to set your watch by the town clock. The true Christian will never
be content with such a rule as that. He will simply ask, "What does
the Scripture say? What is written in the Word of God?" He will
maintain firmly that nothing can be right which God says is wrong,
and that the customs and opinions of his neighbors can never make
that to be an unimportant matter which God calls serious, or that to
be no sin which God calls sin. He will never think lightly of such sins
as drinking, swearing, gambling, lying, cheating, swindling, or
dishonoring of the Lord's Day, because they are common, and many
say, "Where is the harm?" That miserable argument, "Everybody
thinks this way, everybody says so, everybody does it, everybody will
be there," means nothing to him. Is it condemned or approved by the
Bible? That is his only question. If he stands alone in the town, or
congregation, he will not go against the Bible. If he has to come out
from the crowd, and take a position by himself, he will not flinch
from it rather than disobey the Bible. This is genuine Scriptural separation.
(b) He that desires to "come out from the world and be separate,"
"must be very careful how he spends his leisure time."
This is a point which at first sight appears of little importance. But
the longer I live, the more I am persuaded that it deserves most
serious attention. Honorable occupation and lawful business are a
great safeguard to the soul and the time that is spent upon them is
comparatively the time of our least danger. The devil finds it hard to
get a hearing from a busy man. But when the days work is over and
the time of leisure arrives, then comes the hour of temptation.
I do not hesitate to warn every man who wants to live a Christian life
to be very careful how he spends his evenings. Evening is the time
when we are naturally disposed to relax after the labors of the day;
and evening is the time when the Christian is too often tempted to
lay aside his armor, and consequently brings trouble on his soul.
"Then comes the devil," and with the devil the world. Evening is the
time when the poor man is tempted to go to the bar and fall into sin.
Evening is the time when the workman too often sits for hours
hearing and seeing things which do him no good. Evening is the time
which the higher classes choose for dancing, gambling, and the like;
and consequently never get to bed till late at night. If we love our
souls, and would not become worldly, let us be careful how we spend
our evenings. Tell me how a man spends his evenings, and I can
generally tell what his character is.
The true Christian will do well to make it a settled rule never to
"waste" his evenings. Whatever others may do, let him resolve always
to make time for quiet, calm thought-for Bible-reading and prayer.
The rule will prove a hard one to keep. It may bring on him the
charge of being unsociable and overly strict. Let him not mind this.
Anything of this kind is better than habitual late hours in company,
hurried prayers, slovenly Bible reading, and a bad conscience. Even if
he stands alone in his church or town let him not depart from his
rule. He will find himself in a minority, and be thought an eccentric
man. But this is genuine Scriptural separation.
(c) He that desires to "come out from the world and be separate,"
"must steadily and habitually determine not to be swallowed up and
absorbed in the business of the world."
A true Christian will strive to do his duty in whatever station or
position he finds himself, and to do it well. Whether statesman, or
merchant, or banker, or lawyer, or doctor, or tradesman, or farmer,
he will try to do his work so that no one can find occasion for fault in
him. But he will not allow it to get between him and Christ. If he
finds his business beginning to eat up his Sundays, his Bible-reading,
his private prayer time, and to bring clouds between him and heaven,
he will say, "Stand back! There is a limit. This is as far as you can go,
and no further. I cannot sell my soul for position, fame, or gold." Like
Daniel, he will make time for communion with God, whatever the
cost may be. He will deny himself anything rather than lose his
Bible-reading and his prayers. In all this he will find he stands
almost alone. Many will laugh at him, and tell him they get along just
fine without being so strict and particular. He will not listen. He will
resolutely hold the world at arms length, whatever present loss or
sacrifice it may seem to entail. He will choose rather to be less rich
and prosperous in this world, than not to prosper about his soul. To
stand alone in this way, to run counter to the ways of others, requires
immense self-denial. But this is genuine Scriptural separation.
(d) He that desires to "come out from the world and be separate"
must steadily "abstain from all amusements and recreations which
are inseparably connected with sin."
This is a hard subject to handle, and I approach it with pain. But I do
not think I would be faithful to Christ, and faithful to my office as a
minister, if I did not speak very plainly about it, in considering such a
matter as separation from the world.
Let me, then, say honestly, that I cannot understand how any one
who makes any pretense to real vital Christianity can allow himself to
attend horse races and theaters. Conscience no doubt is a strange
thing, and every man must judge for himself and use his liberty. One
man sees no harm in things which another regards with abhorrence
as evil. I can only give my own opinion for what it is worth, and
entreat my readers to consider seriously what I say.
That to look at horses running at full speed is in itself perfectly
harmless, no sensible man will pretend to deny. That many plays,
such as Shakespeare's, are among the finest productions of the
human intellect, is equally undeniable. But all this is beside the
question. The question is whether horse racing and theaters, as they
are conducted, are downright wicked. I assert without hesitation that
they are. I assert that the breach of God's commandments so
invariably accompanies the race and the play, that you cannot go to
the amusement without helping sin.
I entreat all professing Christians to remember this, and to take heed
what they do. I warn them plainly that they have no right to shut
their eyes to facts which every intelligent person knows, for the mere
pleasure of seeing a horse-race, or listening to good actors or
actresses. I warn them that they must not talk of separation from the
world, if they can lend their sanction to amusements which are
invariably connected with gambling, betting, drunkenness, and
fornication. These are the things "God will judge," and which "result
in death!" (Hebrews 13:4; Romans 6:21).
These are hard words! But are they not true? It may seem to your
relatives and friends very strait-laced, strict, and narrow, if you tell
them you cannot go to the races or the theater [movies] with them.
But we must fall back on first principles. Is the world a danger to the
soul, or is it not? Are we to come out from the world, or are we not?
These are questions which can only be answered in one way.
If we love our souls we must have nothing to do with amusements
which are bound up with sin. Nothing short of this can be called
genuine Scriptural separation from the world.
I would like to note here that thoughtful and intelligent readers will
probably observe that, under the head of worldly amusements, I have
said nothing about dancing and card-playing. They are delicate and
difficult subjects, but I am quite willing to give my opinion, and the
more so because I do not speak of them without experience in the
days of my youth.
1. Concerning "dancing" (or going to Balls), I only ask Christians to
judge the amusement by its tendencies and accomplishments. To say
there is anything morally wrong in the mere bodily act of dancing
would be absurd. David danced before the ark. Solomon said, "There
is a time to dance" (Ecclesiastes 3:4). Just as it is natural to lambs
and kittens to frisk about, so it seems natural to young people, all
over the world, to jump about to a lively tune of music. If dancing
were taken up for mere exercise, if dancing took place at early hours,
and men only danced with men, and women with women, it would
be needless and absurd to object to it. But everybody knows that this
is not what is meant by modern dancing (going to Balls and dances).
This is an amusement which involves very late hours, extravagant
dressing, and an immense amount of frivolity, vanity, jealousy,
unhealthy excitement, and vain conversation. Who would like to be
found in a modern dance-hall when the Lord Jesus Christ comes the
second time? Who that has taken much part in balls and dancing, as
I myself once did before I knew better, can deny that they have a
most dissipating effect on the mind, like using drugs and the
drinking of alcoholic beverages does on the body? I cannot withhold
my opinion that dancing and the going to balls is one of those
worldly amusements which "war against the soul," and which it is
wisest and best to give up. And as for those parents who urge their
sons and daughters, against their wills and inclinations, to go to balls
and dances, I can only say that they are taking on themselves a most
dangerous responsibility, and risking great injury to their children's
souls.
2. Concerning card-playing and gambling, my judgment is much the
same. I ask Christian people to judge it by its tendencies and
consequences. Of course it would be nonsense to say there is positive
wickedness in an innocent game of cards, for diversion, and not for
money. I have known instances of old people of lethargic and infirm
habit of body, unable to work or read, to whom cards in an evening
were really useful, to keep them from drowsiness, and preserve their
health. But it is vain to shut our eyes from facts. If parents once begin
to play cards in the living room, children are likely to play cards in
their rooms; and then comes in a whole train of evils. Moreover,
from simple card-playing to desperate gambling there is but a chain
of steps. If parents teach young people that there is no harm in the
first step, they must never be surprised if they go on to the last.
I give this opinion with much diffidence. I lay no claim to infallibility.
Let every one be persuaded in his own mind. But, considering all
things, it is my deliberate judgment that the Christian who wishes to
keep his soul right, and to "come out from the world," will do wisely
to have nothing to do with card-playing. It is a habit which seems to
grow on some people so much that it becomes at last a necessity, and
they cannot live without it. "Madam," said Romaine to an old lady,
who declared she could not make it without her cards--"Madam, if
this is the case, cards are your god, and your god is a very poor one."
Surely in doubtful matters like these it is well to give our souls the
benefit of the doubt, and to refrain.
3. Concerning "Sports," I admit that it is not easy to lay down a strict
rule. I cannot go the length of some, and say that galloping across the
country, or shooting grouse, partridges, or pheasants, or catching
salmon or trout, are in themselves positively sinful occupations and
distinct marks of an unconverted heart. There are many persons, I
know, to whom violent outdoor exercise and complete diversion of
mind are absolute necessities, for the preservation of their bodily and
mental health. But in all these matters the chief question is one of
degree. Much depends on the company men are thrown into, and the
extent to which the thing is carried. The great danger lies in excess. It
is possible to be "excessive" about hunting and as well as about
drinking. We are commanded in Scripture to be "moderate in all
things," if we would be successful in the Christian life; and those who
are addicted to sports should not forget this rule.
The question, however, is one about which Christians must be careful
in expressing an opinion, and moderate in their judgments. The man
who can neither ride, nor shoot, nor throw a fly, is hardly qualified to
speak dispassionately about such matters. It is cheap and easy work
to condemn others for doing things which you cannot do your self,
and are utterly unable to enjoy! One thing only is perfectly certain-all
overindulgence or excess is sin. The man who is wholly absorbed in
sports, and spends all his years in such a manner that he seems to
think God only created him to be a "hunting, shooting, and fishing
animal," is a man who at present knows very little of Scriptural
Christianity. It is written, "Where your treasure is, there your heart
will be also" (Matthew 6:21).
(e) He that desires to "come out from them and be separate," must be
"moderate in the use of lawful and innocent recreations."
No sensible Christian will ever think of condemning all recreations.
In a world of work and stress like the one that we live in, occasional
relaxation is good for everyone. Body and mind alike require seasons
of lighter occupation, and opportunities of letting off high spirits,
and especially when they are young. Exercise itself is a positive
necessity for the preservation of mental and bodily health. I see no
harm in field sports, rowing, running, and other athletic recreations.
I find no fault with those who play chess and other such games of
skill. We are all fearfully and wonderfully made. No wonder the poet says,
"Strange that a harp of thousand strings Should keep in tune so long!"
Anything which strengthens nerves, and brain, and digestion, and
lungs, and muscles, and makes us more fit for Christ's work, so long
as it is not in itself sinful, is a blessing, and ought to be thankfully
used. Anything which will occasionally divert our thoughts from their
usual grinding path, in a healthy manner, is a good and not an evil.
But it is the excess of these innocent things which a true Christian
must watch against, if he wants to be separate from the world. He
must not devote his whole heart, and soul, and mind, and strength,
and time to them, as many do, if he wishes to serve Christ. There are
hundreds of lawful things which are good in moderation, but bad
when taken in excess. Healthful medicine taken in small quantities is
good, but downright poison when swallowed down in huge doses. In
nothing is this so true as it is in the matter of recreations. The use of
them is one thing, and the abuse of them is another. The Christian
who uses them must know when to stop, and how to say "Enough!"
Do they interfere with his private religion? Do they take up too much
of his thoughts and attention? Have they a secularizing effect on his
soul? Have they a tendency to pull him down to earth? Then let him
be very careful. All this will require courage, self-denial, and
firmness. It is a line of conduct which will often bring on us the
ridicule and contempt of those who know not what moderation is,
and who spend their lives in making trifles serious things and serious
things trifles. But if we mean to come out from the world we must
not mind this. We must be "temperate" even in lawful things,
whatever others may think of us. This is genuine Scriptural separation.
(f) Last, but not least, he that desires to "come out from them and be
separate" must be "careful in friendships, intimacies, and close
relationships with worldly people." We cannot help meeting many
unconverted people as long as we live. We cannot avoid having
association with them, and doing business with them, unless we
"leave this world" (1 Corinthians 5:10). To treat them with the utmost
courtesy, kindness, and charity, whenever we do meet them, is a
positive duty. But acquaintance is one thing, and intimate friendship
is quite another. To seek their society without cause, to choose their
company, to cultivate intimacy with them, is very dangerous to the
soul. Human nature is so constituted that we cannot associate with
other people without it having an effect on our own character. The
old proverb will never fail to prove true: "Tell me with whom a man
chooses to live, and I will tell you what he is." The Scripture says
expressly, "He who walks with the wise grows wise, but a companion
of fools suffers harm" (Proverbs 13:20). If then a Christian who
desires to live consistently, chooses for his friends those who either
do not care for their souls, or the Bible, or God, or Christ, or holiness,
or regard them as of secondary importance, it seems to me
impossible for him to prosper in his Christianity. He will soon find
that their ways are not his ways, nor their thoughts his thoughts, nor
their tastes his tastes; and that, unless they change, he must give up
intimacy with them. In short, there must be separation. Of course
such separation will be painful. But if we have to choose between the
loss of a friend and the injury of our souls, there ought to be no doubt
in our minds. If friends will not walk in the narrow way with us, we
must not walk in the broad way to please them. But let us distinctly
understand that to attempt to keep up close intimacy between a
converted and an unconverted person, if both are consistent with
their natures, is to attempt an impossibility.
The principle here laid down ought to be carefully remembered by all
unmarried Christians in the choice of a husband or wife. I fear it is
too often entirely forgotten. Too many seem to think of everything
except religion in choosing a partner for life, or to suppose that it will
come somehow as a matter of course. Yet when a praying, Biblereading,
God-fearing, Christ-loving, Church-honoring Christian
marries a person who takes no interest whatever in serious
Christianity, what can the result be but injury to the Christian, or
immense unhappiness? Health is not infectious, but disease is! As a
general rule, in such cases, the good go down to the level of the bad,
and the bad do not come up to the level of the good. The subject is a
delicate one, and I do not care to dwell upon it.
But this I say confidently to every unmarried Christian man or
woman-if you love your soul, if you do not want to fall away and
backslide, if you do not want to destroy your own peace and comfort
for life, resolve never to marry any person who is not a true and
devoted Christian, whatever the resolution may cost you. It would be
better for you to die than to marry an unbeliever. Hold on to this
resolution, and let no one ever persuade you out of it. Depart from
this resolution, and you will find it almost impossible to "come out
and be separate." You will find you have tied a mill-stone around
your own neck in running the race towards heaven; and, if saved at
last, it will be "as one escaping through the flames" (1 Corinthians 3:15).
I offer these six general hints to all who wish to follow Paul's advice,
and to come out from the world and be separate. In giving them, I lay
no claim to infallibility; but I believe they deserve consideration and
attention. I do not forget that the subject is full of difficulties, and
that scores of doubtful cases are continually arising in a Christian's
course, in which it is very hard to say what is the path of duty, and
how to behave. Perhaps the following bits of advice may be found useful.
1. In all doubtful cases we should first pray for wisdom and sound
judgment. If prayer is worth anything, it must be especially valuable
when we desire to do right, but do not see our way.
2. In all doubtful cases let us often judge ourselves by remembering
that God has His eye on us. Should I go to such and such a place, or
do such and such a thing, if I really believed God was looking at me?
3. In all doubtful cases let us never forget the Second Coming of
Christ and the day of judgment. Should I like to be found in such and
such company, or employed in such and such ways?
4. Finally, in all doubtful cases let us find out what the conduct of the
holiest and best Christians has been under similar circumstances. If
we do not clearly see our own way, we need not be ashamed to follow
good examples.
I throw out these suggestions for the use of all who are in difficulties
about disputable points in the matter of separation from the world. I
cannot help thinking that they may help to untie many knots, and
solve many problems.
IV. I shall now conclude the whole subject by trying to "show the
secrets of real victory over the world."
To come out from the world of course is not an easy thing. It cannot
be easy so long as human nature is what it is, and a busy devil is
always near us. It requires a constant struggle and exertion; it entails
incessant conflict and self-denial. It often places us in exact
opposition to members of our own families, to relatives and
neighbors, it sometimes obliges us to do things which give great
offense, and bring on us ridicule and petty persecution. It is precisely
this which makes many hang back and shrink from resolute
Christianity. They know they are not right; they know that they are
not so "thorough" in Christ's service as they ought to be, and they feel
uncomfortable and ill at ease. But the fear of man keeps them back.
And so they linger on through life with aching, dissatisfied heartswith
too much religion to be happy in the world, and too much of the
world to be happy in their religion. I fear this is a very common case,
if the truth were known.
Yet there are some in every age who seem to get the victory over the
world. They come out decidedly from its ways, and are unmistakably
separate. They are independent of its opinions, and unshaken by its
opposition. They move on like planets in an orbit of their own, and
seem to rise equally above the world's smiles and frowns. And what
are the secrets of their victory? I will set them down.
(a) The first secret of victory over the world is a right heart. By that I
mean a heart renewed, changed and sanctified by the Holy Spirit--a
heart in which Christ dwells, a heart in which old things have passed
away, and all things become new. The grand mark of such a heart is
the bias of its tastes and affections. The owner of such a heart no
longer likes the world and the things of the world, and therefore
finds it no trial or sacrifice to give them up. He no longer has any
appetite for the company, the conversation, the amusements, the
occupations, the books which he once loved, and to "come out" from
them seems natural to him. Great indeed is the explosive power of a
new principle! Just as the new spring-buds in a hedge push off the
old leaves and make them quietly fall to the ground, so does the new
heart of a believer invariably affect his tastes and likes, and make
him drop many things which he once loved and lived in because he
now likes them no more. Let him that wants to "come out from the
world and be separate," make sure first and foremost that he has got
a new heart. If the heart is really right, everything else will be right in
time. "If your eyes are good, your whole body will be full of light"
(Matthew 6:22). If the affections are not right there never will be right action.
(b) The second secret of victory over the world is a "lively practical
faith" in unseen things.
What does the Scripture say? "This is the victory that has overcome
the world, even our faith" (1 John 5:4). To attain and keep up the
habit of looking steadily at invisible things, as if they were visible-to
set before our minds every day, as grand realities, our souls, God,
Christ, heaven, hell, judgment, eternity, to cherish an abiding
conviction that what we do not see is just as real as what we do see,
and ten thousand times more important--this, this is one way to be
conquerors over the world. This was the faith which made the noble
army of saints, described in the eleventh chapter of Hebrews, obtain
such a glorious testimony from the Holy Spirit. They all acted under
a firm persuasion that they had a real God, a real Savior, and a real
home in heaven, though unseen by mortal eyes. Armed with this
faith, a man regards this world as a shadow compared to the world to
come, and cares little for its praise or blame, its hatred or its rewards.
Let him that wants to come out from the world and be separate, but
shrinks and hangs back for fear of the things seen, pray and strive to
have this faith. "Everything is possible for him who believes" (Mark
9:23). Like Moses, he will find it possible to forsake Egypt, seeing
Him that is invisible. Like Moses, he will not care what he loses and
who is displeased, because he sees afar off, like one looking through a
telescope, a substantial recompense of reward. (Hebrews 11:26)
(c) The third and last secret of victory over the world is to attain and
cultivate the "habit of boldly confessing Christ" on all proper
occasions.
In saying this I don't want to be misunderstood. I want no one to
blow a trumpet before him, and thrust his Christianity on others all
the time. But I do wish to encourage all who strive to come out from
the world to show their colors, and to act and speak out like men who
are not ashamed to serve Christ. A steady, quiet assertion of our own
principles, as Christians--an habitual readiness to let the children of
the world see that we are guided by other rules than they are, and do
not mean to swerve from them--a calm, firm, courteous maintenance
of our own standard of things in every company-all this will
insensibly form a habit within us, and make it comparatively easy to
be a separate man. It will be hard at first, no doubt, and cost us many
a struggle; but the longer we go on, the easier will it be. Repeated
acts of confessing Christ will produce habits. Habits once formed will
produce a settled character. Once our characters are known, we shall
be saved a lot of trouble. Men will know what to expect from us, and
will count it no strange thing if they see us living the lives of separate
peculiar people. It is a great thing to be able to say "No" decidedly,
but courteously, when asked to do anything which conscience says is
wrong. He that shows his colors boldly from the first, and is never
ashamed to let men see "whose he is and whom he serves," will soon
find that he has overcome the world and will be let alone. Bold
confession is a long step towards victory,
It only remains for me now to conclude the whole subject with a few
short words of application. The danger of the world ruining the soul,
the nature of true separation from the world, the secrets of victory
over the world, are all before the reader of this paper. I now ask him
to give me his attention for the last time, while I try to say something
directly for his personal benefit.
1) My first word shall be "a question."
Are you overcoming the world, or are you overcome by it? Do you
know what it is to come out from the world and be separate or are
you still entangled by it, and conformed to it? If you have any desire
to be saved, I entreat you to answer this question.
If you know nothing of "separation" I warn you affectionately that
your soul is in great danger. The world passes away; and they who
cling to the world, and think only of the world, will pass away with it
to everlasting ruin. Wake up and see your peril before it is too late.
Awake and flee from the wrath to come. The time is short. The end of
all things is at hand. The shadows are lengthening. The sun is going
down. The night comes when no man can work. The great white
throne will soon be set. The judgment will begin. The books will be
opened. Awake, and come out from the world while it is called today.
Yet a little while, and there will be no more worldly occupations and
worldly amusements-no more getting money and spending moneyno more eating,
and drinking, and feasting, and dressing, and
dancing, and theaters, and races, and cards, and gambling. What will
you do when all these things have passed away forever? How can you
possibly be happy in an eternal heaven, where holiness is all in all,
and worldliness has no place? Oh consider these things, and be wise!
Awake, and break the chains which the world has thrown around
you. Awake, and flee from the wrath to come.
(2) My second word shall be a "counsel."
If you want to come out from the world, but don't know what to do,
take the advice which I give you this day. Begin by applying direct, as
a penitent sinner, to our Lord Jesus Christ, and put your case in His
hands. Pour out your heart before Him. Tell Him your whole story,
and keep nothing back. Tell Him that you are a sinner wanting to be
saved from the world, the flesh, and the devil, and beg Him to save you.
That blessed Savior "who gave himself for our sins to rescue us from
the present evil age" (Galatians 1:4). He knows what the world is, for
He lived in it thirty-three years. He knows what the difficulties of a
man are, for He was made man for our sakes, and dwelt among men.
High in heaven, at the right hand of God, He is able to save to the
uttermost all who come to God by Him-able to keep us from the evil
of the world while we are still living in it-able to give us power to
become the sons of God-able to keep us from falling-able to make us
more than conquerors. Once more I say, "Go direct to Christ with the
prayer of faith, and put yourself wholly and unreservedly in His
hands." Hard as it may seem to you now to come out from the world
and be separate, you shall find that with Jesus nothing is impossible.
You, even you, shall overcome the world.
(3) My third and last word shall be "encouragement."
If you have learned by experience what it is to come out from the
world, I can only say to you, take comfort, and persevere. You are in
the right road; you have no cause to be afraid. The everlasting hills
are in sight. Your salvation is nearer than when you believed. Take
comfort and press on.
No doubt you have had many a battle, and made many a false step.
You have sometimes felt ready to faint, and been half disposed to go
back to Egypt. But your Master has never entirely left you, and He
will never suffer you to be tempted above that you are able to bear.
Then persevere steadily in your separation from the world, and never
be ashamed of standing alone. Settle it firmly in your mind that the
most dedicated Christians are always the happiest, and remember
that no one ever said at the end of his course that he had been too
holy, and lived too near to God.
Hear, last of all, what is written in the Scriptures of truth:
"Whoever acknowledges me before men, the Son of Man will also
acknowledge him before the angels of God" (Luke 12:8).
"No one who has left home or brothers or sisters or mother or father
or children or fields for me and the gospel will fail to receive a
hundred times as much in this present age (homes, brothers, sisters,
mothers, children and fields--and with them, persecutions) and in
the age to come, eternal life" (Mark 10:29-30).
"Do not throw away your confidence; it will be richly rewarded. You
need to persevere so that when you have done the will of God, you
will receive what he has promised. For in just a very little while, 'He
who is coming will come and will not delay'" (Hebrews 10:35-37).
Those words were written and spoken for our sakes. Let us lay hold
of them, and never forget them. Let us persevere to the end, and
never be ashamed of coming out from the world, and being separate.
We may be sure it brings its own reward.
"Come out from them and be separate, says the Lord." 2 Corinthians 6:17
The text which heads this page touches a subject of vast importance
in Christianity. That subject is the great duty of separation from the
world. This is the point which Paul had in view when he wrote to the
Corinthians, "Come out from them and be separate."
The subject is one which demands the absolute attention of all who
profess and call themselves Christians. In every age of the Church,
separation from the world has always been one of the grand
evidences of a work of grace in the heart. He that has been really
born of the Spirit, and made a new creature in Christ Jesus, has
always endeavored to "come out from the world," and live a separate
life. Those who only wore the name "Christian," without the reality,
have always refused to "come out and be separate" from the world.
The subject perhaps was never more important than it is today.
There is a widespread desire to make things pleasant in Christianity-
-to saw off the corners and edges of the cross, and to avoid, as far as
possible, selfdenial. Everywhere we hear professing Christians declaring loudly
that we must not be "too narrow and exclusive," and that there is no
harm in many things which the holiest saints of old thought would be
bad for their souls. That we may go anywhere, and do anything, and
spend our time in anything, and read anything, and keep any
company, and plunge into anything, and all the while still be good
Christians--this is the saying of thousands. In a day like this I think it
is good to raise a warning voice and bring attention to the teaching of
God's Word. It is written in that Word, "Come out from them and be
separate."
There are four points which I will try to show my readers, in
examining this great subject.
I. First, "That the world is a source of great danger to the soul."
II. Secondly, "What is not meant by separation from the world."
III. Thirdly, "What real separation from the world consists."
IV. Fourthly, "The secret of victory over the world."
And now, before I go a single step further, let me warn every reader
of this paper that he will never understand this subject unless he first
understands what a true Christian is. If you are one of those unhappy
people who think everybody is a Christian who goes to a place of
worship, no matter how he lives, or what he believes, I fear you will
care little about separation from the world. But if you read your
Bible, and are serious about your soul, you will know that there are
two classes of (those who call themselves) "Christians"--converted
and unconverted. You will know that what the Jews were among the
nations of the Old Testament, this the true Christian is meant to be
under the New. You will understand what I mean when I say that
true Christians are meant, in like manner, to be a "peculiar people"
under the Gospel, and that there must be a difference between
believers and unbelievers. To you, therefore, I make a special appeal
this day. While many avoid the subject of separation from the world,
and many absolutely hate it, and many are puzzled by it, give me
your attention while I try to show you "the thing as it is."
I. First of all, let me show that "the world is a source of great danger to the soul."
Remember, that by "the world," I do not mean the material world on
the face of which we are living and moving. He that pretends to say
that anything which God has created in the heavens above, or the
earth beneath, is in itself harmful to man's soul, says that which is
unreasonable and absurd. On the contrary, the sun, moon, and stars-
-the mountains, the valleys, and the plains--the seas, the lakes, and
rivers--the animal and vegetable creation--all are in themselves "very
good" (Genesis 1:31). All are full of lessons of God's wisdom and
power, and all proclaim daily, "The hand that made us is Divine."
The idea that "matter" is in itself sinful and corrupt is a foolish heresy.
When I speak of "the world" in this paper, I mean those people who
think only, or chiefly, of this world's things, and neglect the world to
come--the people who are always thinking more of earth than of
heaven, more of time than of eternity, more of body than the soul,
more of pleasing man than of pleasing God. It is of them and their
ways, habits, customs, opinions, practices, tastes, aims, spirit, and
tone, that I am speaking when I speak of "the world." This is the
world from which Paul tells us to "Come out and be separate."
Now "the world," in this sense, is an enemy to the soul. There are
three things which a baptized Christian must renounce and give up,
and three enemies which he must fight with and resist. These three
are the flesh, the devil, and "the world." All three are terrible foes,
and all three must be overcome if we would be saved.
Let us turn to the testimony of the Holy Scriptures. If the texts I am
about to quote do not prove that the world is a source of danger to
the soul, then there is no meaning in words.
(a) Let us hear what the Apostle Paul says:
"Do not conform any longer to the pattern of this world, but be
transformed by the renewing of your mind" (Romans 12:2).
"We have not received the spirit of the world but the Spirit who
is from God" (1 Corinthians 2:12).
"Christ gave Himself for our sins to rescue us from the present
evil age [world]" (Galatians 1:4).
"You were dead in your transgressions and sins, in which you
used to live when you followed the ways of this world"
(Ephesians 2:1-2).
"Demas, because he loved this world, has deserted me" (2 Timothy 4:10)
(b) Let us hear what James says:
"Religion that God our Father accepts as pure and faultless is
this: to look after orphans and widows in their distress and to
keep oneself from being polluted by the world" (James 1:27).
"Don't you know that friendship with the world is hatred toward
God? Anyone who chooses to be a friend of the world becomes
an enemy of God" (James 4:4).
(c) Let us hear what John says:
"Do not love the world or anything in the world. If anyone loves
the world, the love of the Father is not in him. For everything in
the world-- the cravings of sinful man, the lust of his eyes and
the boasting of what he has and does--comes not from the
Father but from the world. The world and its desires pass away,
but the man who does the will of God lives forever" (1 John 2:15- 17).
"The reason the world does not know us is that it did not know Him" (1 John 3:1).
"They are from the world and therefore speak from the
viewpoint of the world, and the world listens to them" (1 John 4:5).
"Everyone born of God overcomes the world" (1 John 5:4).
"We know that we are children of God, and that the whole world
is under the control of the evil one" (1 John 5:19).
(d) Let us hear, lastly, what the Lord Jesus Christ says:
"The one who received the seed that fell among the thorns is the
man who hears the word, but the worries of this life [this world]
and the deceitfulness of wealth choke it, making it unfruitful" (Matthew 13:22).
"You are of this world; I am not of this world" (John 8:23).
"The world cannot accept Him [Holy Spirit], because it neither sees Him nor knows Him" (John 14:17).
"If the world hates you, keep in mind that it hated Me first" (John 15:18).
"If you belonged to the world, it would love you as its own. As it
is, you do not belong to the world, but I have chosen you out of
the world. That is why the world hates you" (John 15:19).
"In this world you will have trouble. But take heart! I have
overcome the world" (John 16:33).
"They are not of the world, even as I am not of it" (John 17:16).
I make no comment on those texts. They speak for themselves. If any
one can read them carefully, and fail to see that "the world" is an
enemy to the Christian's soul, and that there is an utter opposition
between the friendship of the world and the friendship of Christ, he
is past the reach of argument, and it is a waste of time to reason with
him. To my eyes they contain a lesson as clear as the sun at noon day.
I turn from Scriptures to matters of fact and experience. I appeal to
any old Christian who keeps his eyes open, and knows what is going
on in the Churches. I ask him whether it is not true that nothing
damages the cause of Christianity so much as "the world"? It is not
open sin, or open unbelief, which robs Christ of His professing
servants, so much as the love of the world, the fear of the world, the
cares of the world, the business of the world, the money of the world,
the pleasures of the world, and the desire to keep in with the world.
This is the great rock on which thousands of young people are
continually being crushed against and destroyed. They don't object to
any of the truths of the Christian faith. They do not deliberately
choose evil, and openly rebel against God. They hope somehow to get
to heaven in the end; and they think it is proper to have some
religion. But they cannot give up their idol: they must have the
world. And so after running well and longing for heaven while boys
and girls, they turn aside when they become men and women, and go
down the broad way which leads to destruction. They begin with
Abraham and Moses, and end with Demas and Lot's wife.
The last day alone will prove how many souls "the world" has slain.
Hundreds will be found to have been trained in Christian homes, and
to have known the Gospel from their very childhood, and yet missed
heaven. They left the harbor of home with bright prospects, and
launched forth on the ocean of life with a father's blessing and a
mother's prayers, and then turned from the right course through the
seductions of the world, and ended their voyage on the reef and in
misery. It is a sorrowful story to tell; but it is all too common! I can
clearly see why Paul says, "Come out from them and be separate."
II. Let me now try to show "what does not constitute separation from
the world."
The point is one which requires clearing up. There are many
mistakes made about it. You will sometimes see sincere and well meaning
Christians doing things which God never intended them to
do, in the matter of separation from the world, and honestly
believing that they are in the very will of God. Their mistakes often
do them great harm. They give opportunity to the wicked to ridicule
all Christianity, and supply them with an excuse for having none.
They cause the way of truth to be evil spoken of, and add to the
offense of the cross. I think it a plain duty to make a few remarks on
the subject. We must never forget that it is possible to be very
dedicated, and to think we are "doing God service," when in reality
we are making some great mistakes. There is such a thing as having a
"zeal that is not based on knowledge" (Romans 10:2), for example, "A
time is coming when anyone who kills you will think he is offering a
service to God" (John 16:2). There are few things about which it is so
important to pray for a right judgment and sanctified common sense,
as about separation from the world.
(a) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to give up all worldly callings, trades,
professions, and business. He did not forbid men to be soldiers,
sailors, lawyers, doctors, merchants, bankers, shopkeepers, or
tradesmen. There is not a word in the New Testament to justify such
a line of conduct. Cornelius the centurion [soldier], Luke the
physician, Zenas the lawyer, are examples to the contrary. Idleness is
in itself a sin. A lawful calling is a remedy against temptation. "If a
man will not work, he shall not eat" (2 Thessalonians 3:10). To give
up any business of life which is not necessarily sinful to the wicked
and the devil, from fear of getting harm from it, is lazy, cowardly
conduct. The right plan is to carry our Christianity into our business,
and not to give up business under the false pretense that it interferes
with our Christianity.
(b) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to decline all association with
unconverted people, and refuse to go into their society. There is no
warrant for such conduct in the New Testament. Our Lord and His
disciples did not refuse to go to a marriage feast, or to sit at dinner in
the home of a Pharisee. Paul does not say, "If some unbeliever invites
you to a meal," you must not go, but only tells us how to behave if we
do go (1 Corinthians 10:27). Moreover, it is a dangerous thing to
begin judging people too closely, and settling who are converted and
who are not, and what society is godly and what ungodly. We are
sure to make mistakes. Above all, such a course of life would cut us
off from many opportunities of doing good. If we carry our Master
with us wherever we go, who can tell but we may "save some," and
not be harmed? "To the weak I became weak, to win the weak. I have
become all things to all men so that by all possible means I might
save some" (1 Corinthians 9:22).
(c) When Paul says, "Come out from them and be separate," he did
not mean that Christians ought to take no interest in anything on
earth except religion. To neglect science, art, literature, and politics--
to read nothing which is not directly spiritual--to know nothing
about what is going on among mankind, and never to look at a
newspaper--to care nothing about the government of one's country,
and to be utterly indifferent as to the persons who guides it, counsels
and make its laws--all this may seem very right and proper in the
eyes of some people. But I think that it is an idle, selfish neglect of
duty. Paul knew the value of good government as one of the main
helps to our "living peaceful and quiet lives in all godliness and
holiness" (1 Timothy 2:2). Paul was not ashamed to read heathen
writers, and to quote their words in his speeches and writings. Paul
did not think it beneath him to show an acquaintance with the laws
and customs and callings of the world, in the illustrations he gave
from them. Christians who pride themselves on their ignorance of
secular things are precisely the Christians who bring Christianity into
contempt. I knew the case of a blacksmith who would not come to
hear his clergyman preach the Gospel, until he found out that he
knew the properties of iron. Then he came.
(d) When Paul said, "Come out from them and be separate," he did
not mean that Christians should be strange and odd in their dress,
manners, demeanor, and voice. Anything which attracts notice in
these matters is most objectionable, and ought to be carefully
avoided. To wear clothes of such a color, or made in such a fashion,
that when you go into company every eye is fixed on you, and you are
the object of general observation, is an enormous mistake. It gives
occasion to the wicked to ridicule Christianity, and looks self righteous and unnatural.
There is not the slightest proof that our
Lord and His apostles, and Priscilla, and Persis, and their
companions, did not dress and behave just like others in their own
ranks of life. On the other hand, one of the many charges our Lord
brings against the Pharisees was that of "making their phylacteries
wide and the tassels on their garments long," so as to be "seen by
men" (Matthew 23:5). True sanctity and sanctimoniousness are
entirely different things. Those who try to show their unworldliness
by wearing conspicuously ugly clothes, or by speaking in a whining,
snuffling voice, or by affecting an unnatural slavishness, humility,
and gravity of manner, miss their mark altogether, and only give
occasion to the enemies of the Lord to blaspheme.
(e) When Paul said, "Come out from them and be separate," he did
not mean that Christians ought to retire from the company of
mankind, and shut themselves up in solitude. It is one of the crying
errors of the Roman Catholic Church to suppose that eminent
holiness is to be attained by such practices. It is the unhappy
delusion of the whole army of monks, nuns, hermits. Separation of
this kind is not according to the mind of Christ. He say distinctly in
His last prayer, "My prayer is not that you take them out of the world
but that you protect them from the evil one" (John 17:15). There is
not a word in Acts or the Epistles to recommend such a separation.
True believers are always represented as mixing in the world, doing
their duty in it, and glorifying God by patience, meekness, purity,
and courage in their several positions, and not by cowardly desertion
of them.
Moreover, it is foolish to suppose that we can keep the world and the
devil out of our hearts by going into holes and corners. True
Christianity and unworldliness are best seen, not in timidly forsaking
the post which God has allotted to us, but in boldly standing our
ground, and showing the power of grace to overcome evil.
(f) Last, but not least, when Paul said, "Come out from them and be
separate," he did not mean that Christians ought to withdraw from
every Church in which there are unconverted members, or to refuse
to worship in company with any who are not believers, or to keep
away from the Lord's table if any ungodly people go up to it. This is a
very common but a grievous mistake. There is not a text in the New
Testament to justify it, and it ought to be condemned as a pure
invention of man. Our Lord Jesus Christ deliberately allowed Judas
Iscariot to be an apostle for three years, and gave him the Lord's
Supper. He has taught us, in the parable of the wheat and tares, that
converted and unconverted will be together till the harvest, and
cannot be divided (Matthew 13:30). In His Epistles to the Seven
Churches, and in all Paul's Epistles, we often see faults and
corruptions mentioned and reproved; but we are never told that they
justify desertion of the assembly, or the neglect of the Lord's table. In
short, we must not look for a perfect Church, a perfect congregation,
and a perfect company of communicants until the Marriage Supper
of the Lamb. If others are unworthy Churchgoers or unworthy
partakers of the Lord's Supper, the sin is theirs and not ours: we are
not their judges. But to separate ourselves from Church assemblies,
and deprive ourselves of the Lord's Supper because others use them
unworthily, is to take up a foolish, unreasonable, and unscriptural
position. It is not the mind of Christ, and it certainly is not Paul's
idea of separation from the world.
I commend these six points to the calm consideration of all who wish
to understand the subject of separation from the world. Far more
might be said about each and every one of them than I have space to
say in this paper. I have seen so many mistakes made about each one
of them, and so much misery and unhappiness caused by those
mistakes, that I want to put Christians on their guard. I want them
not to take up positions carelessly, in the zeal of their first love,
which they will afterwards be obliged to give up.
I leave this part of my subject with two pieces of advice, which I offer
especially to young Christians.
I advise them, for one thing, if they really desire to come out from the
world, to remember that the shortest path is not always the path of
duty. To argue with our unconverted relatives, to "avoid" all our old
friends, to withdraw entirely from mixed society, to live an exclusive
life, to give up every act of courtesy and civility in order that we may
devote ourselves to the direct work of Christ--all this may seem very
right, and may satisfy our consciences and save us trouble. But I
venture a doubt whether it is not often a selfish, lazy, self-pleasing
line of conduct, and whether the true cross and true line of duty may
not be to deny ourselves, and adopt a very different course of action.
I advise them, for another thing, if they want to come out from the
world, to watch against a sour, morose, ungenial, gloomy,
unpleasant, bearish demeanor, and never to forget that there is such
a thing as "winning without the Word." (1 Peter 3:1 - "Wives, in the
same way be submissive to your husbands so that, if any of them do
not believe the word, they may be won over without words by the
behavior of their wives"). Let them strive to show unconverted
people that their principles, whatever may be thought of them, make
them cheerful, amiable, good-tempered, unselfish, considerate for
others, and ready to take an interest in everything that is innocent
and of good report. In short, let there be no needless separation
between us and the world. In many things, as I will soon show, we
must be separate; but let us take care that it is separation of the right
sort. If the world is offended by such separation we cannot help it.
But let us never give the world occasion to say that our separation is
foolish, senseless, ridiculous, unreasonable, uncharitable, and unscriptural.
III. In the third place, I will try to show "what true separation from
the world really is."
I take up this branch of my subject with a very deep sense of its
difficulty. That there is a certain line of conduct which all true
Christians ought to pursue with respect to "the world, and the things
of the world," is very evident. The texts already quoted make that
plain. The key to the solution of that question lies in the word
"separation." But in what separation consists it is not easy to show.
On some points it is not hard to lay down particular rules, on others
it is impossible to do more than state general principles, and leave
every one to apply them according to his position in life. This is what
I will attempt to do.
(a) First and foremost, he that desires to "come out from the world,
and be separate," "must steadily and habitually refuse to be guided
by the world's standard of right and wrong."
The rule of the mass of mankind is to go with the stream, to do as
others, to follow the fashion, to keep in with the common opinion,
and to set your watch by the town clock. The true Christian will never
be content with such a rule as that. He will simply ask, "What does
the Scripture say? What is written in the Word of God?" He will
maintain firmly that nothing can be right which God says is wrong,
and that the customs and opinions of his neighbors can never make
that to be an unimportant matter which God calls serious, or that to
be no sin which God calls sin. He will never think lightly of such sins
as drinking, swearing, gambling, lying, cheating, swindling, or
dishonoring of the Lord's Day, because they are common, and many
say, "Where is the harm?" That miserable argument, "Everybody
thinks this way, everybody says so, everybody does it, everybody will
be there," means nothing to him. Is it condemned or approved by the
Bible? That is his only question. If he stands alone in the town, or
congregation, he will not go against the Bible. If he has to come out
from the crowd, and take a position by himself, he will not flinch
from it rather than disobey the Bible. This is genuine Scriptural separation.
(b) He that desires to "come out from the world and be separate,"
"must be very careful how he spends his leisure time."
This is a point which at first sight appears of little importance. But
the longer I live, the more I am persuaded that it deserves most
serious attention. Honorable occupation and lawful business are a
great safeguard to the soul and the time that is spent upon them is
comparatively the time of our least danger. The devil finds it hard to
get a hearing from a busy man. But when the days work is over and
the time of leisure arrives, then comes the hour of temptation.
I do not hesitate to warn every man who wants to live a Christian life
to be very careful how he spends his evenings. Evening is the time
when we are naturally disposed to relax after the labors of the day;
and evening is the time when the Christian is too often tempted to
lay aside his armor, and consequently brings trouble on his soul.
"Then comes the devil," and with the devil the world. Evening is the
time when the poor man is tempted to go to the bar and fall into sin.
Evening is the time when the workman too often sits for hours
hearing and seeing things which do him no good. Evening is the time
which the higher classes choose for dancing, gambling, and the like;
and consequently never get to bed till late at night. If we love our
souls, and would not become worldly, let us be careful how we spend
our evenings. Tell me how a man spends his evenings, and I can
generally tell what his character is.
The true Christian will do well to make it a settled rule never to
"waste" his evenings. Whatever others may do, let him resolve always
to make time for quiet, calm thought-for Bible-reading and prayer.
The rule will prove a hard one to keep. It may bring on him the
charge of being unsociable and overly strict. Let him not mind this.
Anything of this kind is better than habitual late hours in company,
hurried prayers, slovenly Bible reading, and a bad conscience. Even if
he stands alone in his church or town let him not depart from his
rule. He will find himself in a minority, and be thought an eccentric
man. But this is genuine Scriptural separation.
(c) He that desires to "come out from the world and be separate,"
"must steadily and habitually determine not to be swallowed up and
absorbed in the business of the world."
A true Christian will strive to do his duty in whatever station or
position he finds himself, and to do it well. Whether statesman, or
merchant, or banker, or lawyer, or doctor, or tradesman, or farmer,
he will try to do his work so that no one can find occasion for fault in
him. But he will not allow it to get between him and Christ. If he
finds his business beginning to eat up his Sundays, his Bible-reading,
his private prayer time, and to bring clouds between him and heaven,
he will say, "Stand back! There is a limit. This is as far as you can go,
and no further. I cannot sell my soul for position, fame, or gold." Like
Daniel, he will make time for communion with God, whatever the
cost may be. He will deny himself anything rather than lose his
Bible-reading and his prayers. In all this he will find he stands
almost alone. Many will laugh at him, and tell him they get along just
fine without being so strict and particular. He will not listen. He will
resolutely hold the world at arms length, whatever present loss or
sacrifice it may seem to entail. He will choose rather to be less rich
and prosperous in this world, than not to prosper about his soul. To
stand alone in this way, to run counter to the ways of others, requires
immense self-denial. But this is genuine Scriptural separation.
(d) He that desires to "come out from the world and be separate"
must steadily "abstain from all amusements and recreations which
are inseparably connected with sin."
This is a hard subject to handle, and I approach it with pain. But I do
not think I would be faithful to Christ, and faithful to my office as a
minister, if I did not speak very plainly about it, in considering such a
matter as separation from the world.
Let me, then, say honestly, that I cannot understand how any one
who makes any pretense to real vital Christianity can allow himself to
attend horse races and theaters. Conscience no doubt is a strange
thing, and every man must judge for himself and use his liberty. One
man sees no harm in things which another regards with abhorrence
as evil. I can only give my own opinion for what it is worth, and
entreat my readers to consider seriously what I say.
That to look at horses running at full speed is in itself perfectly
harmless, no sensible man will pretend to deny. That many plays,
such as Shakespeare's, are among the finest productions of the
human intellect, is equally undeniable. But all this is beside the
question. The question is whether horse racing and theaters, as they
are conducted, are downright wicked. I assert without hesitation that
they are. I assert that the breach of God's commandments so
invariably accompanies the race and the play, that you cannot go to
the amusement without helping sin.
I entreat all professing Christians to remember this, and to take heed
what they do. I warn them plainly that they have no right to shut
their eyes to facts which every intelligent person knows, for the mere
pleasure of seeing a horse-race, or listening to good actors or
actresses. I warn them that they must not talk of separation from the
world, if they can lend their sanction to amusements which are
invariably connected with gambling, betting, drunkenness, and
fornication. These are the things "God will judge," and which "result
in death!" (Hebrews 13:4; Romans 6:21).
These are hard words! But are they not true? It may seem to your
relatives and friends very strait-laced, strict, and narrow, if you tell
them you cannot go to the races or the theater [movies] with them.
But we must fall back on first principles. Is the world a danger to the
soul, or is it not? Are we to come out from the world, or are we not?
These are questions which can only be answered in one way.
If we love our souls we must have nothing to do with amusements
which are bound up with sin. Nothing short of this can be called
genuine Scriptural separation from the world.
I would like to note here that thoughtful and intelligent readers will
probably observe that, under the head of worldly amusements, I have
said nothing about dancing and card-playing. They are delicate and
difficult subjects, but I am quite willing to give my opinion, and the
more so because I do not speak of them without experience in the
days of my youth.
1. Concerning "dancing" (or going to Balls), I only ask Christians to
judge the amusement by its tendencies and accomplishments. To say
there is anything morally wrong in the mere bodily act of dancing
would be absurd. David danced before the ark. Solomon said, "There
is a time to dance" (Ecclesiastes 3:4). Just as it is natural to lambs
and kittens to frisk about, so it seems natural to young people, all
over the world, to jump about to a lively tune of music. If dancing
were taken up for mere exercise, if dancing took place at early hours,
and men only danced with men, and women with women, it would
be needless and absurd to object to it. But everybody knows that this
is not what is meant by modern dancing (going to Balls and dances).
This is an amusement which involves very late hours, extravagant
dressing, and an immense amount of frivolity, vanity, jealousy,
unhealthy excitement, and vain conversation. Who would like to be
found in a modern dance-hall when the Lord Jesus Christ comes the
second time? Who that has taken much part in balls and dancing, as
I myself once did before I knew better, can deny that they have a
most dissipating effect on the mind, like using drugs and the
drinking of alcoholic beverages does on the body? I cannot withhold
my opinion that dancing and the going to balls is one of those
worldly amusements which "war against the soul," and which it is
wisest and best to give up. And as for those parents who urge their
sons and daughters, against their wills and inclinations, to go to balls
and dances, I can only say that they are taking on themselves a most
dangerous responsibility, and risking great injury to their children's
souls.
2. Concerning card-playing and gambling, my judgment is much the
same. I ask Christian people to judge it by its tendencies and
consequences. Of course it would be nonsense to say there is positive
wickedness in an innocent game of cards, for diversion, and not for
money. I have known instances of old people of lethargic and infirm
habit of body, unable to work or read, to whom cards in an evening
were really useful, to keep them from drowsiness, and preserve their
health. But it is vain to shut our eyes from facts. If parents once begin
to play cards in the living room, children are likely to play cards in
their rooms; and then comes in a whole train of evils. Moreover,
from simple card-playing to desperate gambling there is but a chain
of steps. If parents teach young people that there is no harm in the
first step, they must never be surprised if they go on to the last.
I give this opinion with much diffidence. I lay no claim to infallibility.
Let every one be persuaded in his own mind. But, considering all
things, it is my deliberate judgment that the Christian who wishes to
keep his soul right, and to "come out from the world," will do wisely
to have nothing to do with card-playing. It is a habit which seems to
grow on some people so much that it becomes at last a necessity, and
they cannot live without it. "Madam," said Romaine to an old lady,
who declared she could not make it without her cards--"Madam, if
this is the case, cards are your god, and your god is a very poor one."
Surely in doubtful matters like these it is well to give our souls the
benefit of the doubt, and to refrain.
3. Concerning "Sports," I admit that it is not easy to lay down a strict
rule. I cannot go the length of some, and say that galloping across the
country, or shooting grouse, partridges, or pheasants, or catching
salmon or trout, are in themselves positively sinful occupations and
distinct marks of an unconverted heart. There are many persons, I
know, to whom violent outdoor exercise and complete diversion of
mind are absolute necessities, for the preservation of their bodily and
mental health. But in all these matters the chief question is one of
degree. Much depends on the company men are thrown into, and the
extent to which the thing is carried. The great danger lies in excess. It
is possible to be "excessive" about hunting and as well as about
drinking. We are commanded in Scripture to be "moderate in all
things," if we would be successful in the Christian life; and those who
are addicted to sports should not forget this rule.
The question, however, is one about which Christians must be careful
in expressing an opinion, and moderate in their judgments. The man
who can neither ride, nor shoot, nor throw a fly, is hardly qualified to
speak dispassionately about such matters. It is cheap and easy work
to condemn others for doing things which you cannot do your self,
and are utterly unable to enjoy! One thing only is perfectly certain-all
overindulgence or excess is sin. The man who is wholly absorbed in
sports, and spends all his years in such a manner that he seems to
think God only created him to be a "hunting, shooting, and fishing
animal," is a man who at present knows very little of Scriptural
Christianity. It is written, "Where your treasure is, there your heart
will be also" (Matthew 6:21).
(e) He that desires to "come out from them and be separate," must be
"moderate in the use of lawful and innocent recreations."
No sensible Christian will ever think of condemning all recreations.
In a world of work and stress like the one that we live in, occasional
relaxation is good for everyone. Body and mind alike require seasons
of lighter occupation, and opportunities of letting off high spirits,
and especially when they are young. Exercise itself is a positive
necessity for the preservation of mental and bodily health. I see no
harm in field sports, rowing, running, and other athletic recreations.
I find no fault with those who play chess and other such games of
skill. We are all fearfully and wonderfully made. No wonder the poet says,
"Strange that a harp of thousand strings Should keep in tune so long!"
Anything which strengthens nerves, and brain, and digestion, and
lungs, and muscles, and makes us more fit for Christ's work, so long
as it is not in itself sinful, is a blessing, and ought to be thankfully
used. Anything which will occasionally divert our thoughts from their
usual grinding path, in a healthy manner, is a good and not an evil.
But it is the excess of these innocent things which a true Christian
must watch against, if he wants to be separate from the world. He
must not devote his whole heart, and soul, and mind, and strength,
and time to them, as many do, if he wishes to serve Christ. There are
hundreds of lawful things which are good in moderation, but bad
when taken in excess. Healthful medicine taken in small quantities is
good, but downright poison when swallowed down in huge doses. In
nothing is this so true as it is in the matter of recreations. The use of
them is one thing, and the abuse of them is another. The Christian
who uses them must know when to stop, and how to say "Enough!"
Do they interfere with his private religion? Do they take up too much
of his thoughts and attention? Have they a secularizing effect on his
soul? Have they a tendency to pull him down to earth? Then let him
be very careful. All this will require courage, self-denial, and
firmness. It is a line of conduct which will often bring on us the
ridicule and contempt of those who know not what moderation is,
and who spend their lives in making trifles serious things and serious
things trifles. But if we mean to come out from the world we must
not mind this. We must be "temperate" even in lawful things,
whatever others may think of us. This is genuine Scriptural separation.
(f) Last, but not least, he that desires to "come out from them and be
separate" must be "careful in friendships, intimacies, and close
relationships with worldly people." We cannot help meeting many
unconverted people as long as we live. We cannot avoid having
association with them, and doing business with them, unless we
"leave this world" (1 Corinthians 5:10). To treat them with the utmost
courtesy, kindness, and charity, whenever we do meet them, is a
positive duty. But acquaintance is one thing, and intimate friendship
is quite another. To seek their society without cause, to choose their
company, to cultivate intimacy with them, is very dangerous to the
soul. Human nature is so constituted that we cannot associate with
other people without it having an effect on our own character. The
old proverb will never fail to prove true: "Tell me with whom a man
chooses to live, and I will tell you what he is." The Scripture says
expressly, "He who walks with the wise grows wise, but a companion
of fools suffers harm" (Proverbs 13:20). If then a Christian who
desires to live consistently, chooses for his friends those who either
do not care for their souls, or the Bible, or God, or Christ, or holiness,
or regard them as of secondary importance, it seems to me
impossible for him to prosper in his Christianity. He will soon find
that their ways are not his ways, nor their thoughts his thoughts, nor
their tastes his tastes; and that, unless they change, he must give up
intimacy with them. In short, there must be separation. Of course
such separation will be painful. But if we have to choose between the
loss of a friend and the injury of our souls, there ought to be no doubt
in our minds. If friends will not walk in the narrow way with us, we
must not walk in the broad way to please them. But let us distinctly
understand that to attempt to keep up close intimacy between a
converted and an unconverted person, if both are consistent with
their natures, is to attempt an impossibility.
The principle here laid down ought to be carefully remembered by all
unmarried Christians in the choice of a husband or wife. I fear it is
too often entirely forgotten. Too many seem to think of everything
except religion in choosing a partner for life, or to suppose that it will
come somehow as a matter of course. Yet when a praying, Biblereading,
God-fearing, Christ-loving, Church-honoring Christian
marries a person who takes no interest whatever in serious
Christianity, what can the result be but injury to the Christian, or
immense unhappiness? Health is not infectious, but disease is! As a
general rule, in such cases, the good go down to the level of the bad,
and the bad do not come up to the level of the good. The subject is a
delicate one, and I do not care to dwell upon it.
But this I say confidently to every unmarried Christian man or
woman-if you love your soul, if you do not want to fall away and
backslide, if you do not want to destroy your own peace and comfort
for life, resolve never to marry any person who is not a true and
devoted Christian, whatever the resolution may cost you. It would be
better for you to die than to marry an unbeliever. Hold on to this
resolution, and let no one ever persuade you out of it. Depart from
this resolution, and you will find it almost impossible to "come out
and be separate." You will find you have tied a mill-stone around
your own neck in running the race towards heaven; and, if saved at
last, it will be "as one escaping through the flames" (1 Corinthians 3:15).
I offer these six general hints to all who wish to follow Paul's advice,
and to come out from the world and be separate. In giving them, I lay
no claim to infallibility; but I believe they deserve consideration and
attention. I do not forget that the subject is full of difficulties, and
that scores of doubtful cases are continually arising in a Christian's
course, in which it is very hard to say what is the path of duty, and
how to behave. Perhaps the following bits of advice may be found useful.
1. In all doubtful cases we should first pray for wisdom and sound
judgment. If prayer is worth anything, it must be especially valuable
when we desire to do right, but do not see our way.
2. In all doubtful cases let us often judge ourselves by remembering
that God has His eye on us. Should I go to such and such a place, or
do such and such a thing, if I really believed God was looking at me?
3. In all doubtful cases let us never forget the Second Coming of
Christ and the day of judgment. Should I like to be found in such and
such company, or employed in such and such ways?
4. Finally, in all doubtful cases let us find out what the conduct of the
holiest and best Christians has been under similar circumstances. If
we do not clearly see our own way, we need not be ashamed to follow
good examples.
I throw out these suggestions for the use of all who are in difficulties
about disputable points in the matter of separation from the world. I
cannot help thinking that they may help to untie many knots, and
solve many problems.
IV. I shall now conclude the whole subject by trying to "show the
secrets of real victory over the world."
To come out from the world of course is not an easy thing. It cannot
be easy so long as human nature is what it is, and a busy devil is
always near us. It requires a constant struggle and exertion; it entails
incessant conflict and self-denial. It often places us in exact
opposition to members of our own families, to relatives and
neighbors, it sometimes obliges us to do things which give great
offense, and bring on us ridicule and petty persecution. It is precisely
this which makes many hang back and shrink from resolute
Christianity. They know they are not right; they know that they are
not so "thorough" in Christ's service as they ought to be, and they feel
uncomfortable and ill at ease. But the fear of man keeps them back.
And so they linger on through life with aching, dissatisfied heartswith
too much religion to be happy in the world, and too much of the
world to be happy in their religion. I fear this is a very common case,
if the truth were known.
Yet there are some in every age who seem to get the victory over the
world. They come out decidedly from its ways, and are unmistakably
separate. They are independent of its opinions, and unshaken by its
opposition. They move on like planets in an orbit of their own, and
seem to rise equally above the world's smiles and frowns. And what
are the secrets of their victory? I will set them down.
(a) The first secret of victory over the world is a right heart. By that I
mean a heart renewed, changed and sanctified by the Holy Spirit--a
heart in which Christ dwells, a heart in which old things have passed
away, and all things become new. The grand mark of such a heart is
the bias of its tastes and affections. The owner of such a heart no
longer likes the world and the things of the world, and therefore
finds it no trial or sacrifice to give them up. He no longer has any
appetite for the company, the conversation, the amusements, the
occupations, the books which he once loved, and to "come out" from
them seems natural to him. Great indeed is the explosive power of a
new principle! Just as the new spring-buds in a hedge push off the
old leaves and make them quietly fall to the ground, so does the new
heart of a believer invariably affect his tastes and likes, and make
him drop many things which he once loved and lived in because he
now likes them no more. Let him that wants to "come out from the
world and be separate," make sure first and foremost that he has got
a new heart. If the heart is really right, everything else will be right in
time. "If your eyes are good, your whole body will be full of light"
(Matthew 6:22). If the affections are not right there never will be right action.
(b) The second secret of victory over the world is a "lively practical
faith" in unseen things.
What does the Scripture say? "This is the victory that has overcome
the world, even our faith" (1 John 5:4). To attain and keep up the
habit of looking steadily at invisible things, as if they were visible-to
set before our minds every day, as grand realities, our souls, God,
Christ, heaven, hell, judgment, eternity, to cherish an abiding
conviction that what we do not see is just as real as what we do see,
and ten thousand times more important--this, this is one way to be
conquerors over the world. This was the faith which made the noble
army of saints, described in the eleventh chapter of Hebrews, obtain
such a glorious testimony from the Holy Spirit. They all acted under
a firm persuasion that they had a real God, a real Savior, and a real
home in heaven, though unseen by mortal eyes. Armed with this
faith, a man regards this world as a shadow compared to the world to
come, and cares little for its praise or blame, its hatred or its rewards.
Let him that wants to come out from the world and be separate, but
shrinks and hangs back for fear of the things seen, pray and strive to
have this faith. "Everything is possible for him who believes" (Mark
9:23). Like Moses, he will find it possible to forsake Egypt, seeing
Him that is invisible. Like Moses, he will not care what he loses and
who is displeased, because he sees afar off, like one looking through a
telescope, a substantial recompense of reward. (Hebrews 11:26)
(c) The third and last secret of victory over the world is to attain and
cultivate the "habit of boldly confessing Christ" on all proper
occasions.
In saying this I don't want to be misunderstood. I want no one to
blow a trumpet before him, and thrust his Christianity on others all
the time. But I do wish to encourage all who strive to come out from
the world to show their colors, and to act and speak out like men who
are not ashamed to serve Christ. A steady, quiet assertion of our own
principles, as Christians--an habitual readiness to let the children of
the world see that we are guided by other rules than they are, and do
not mean to swerve from them--a calm, firm, courteous maintenance
of our own standard of things in every company-all this will
insensibly form a habit within us, and make it comparatively easy to
be a separate man. It will be hard at first, no doubt, and cost us many
a struggle; but the longer we go on, the easier will it be. Repeated
acts of confessing Christ will produce habits. Habits once formed will
produce a settled character. Once our characters are known, we shall
be saved a lot of trouble. Men will know what to expect from us, and
will count it no strange thing if they see us living the lives of separate
peculiar people. It is a great thing to be able to say "No" decidedly,
but courteously, when asked to do anything which conscience says is
wrong. He that shows his colors boldly from the first, and is never
ashamed to let men see "whose he is and whom he serves," will soon
find that he has overcome the world and will be let alone. Bold
confession is a long step towards victory,
It only remains for me now to conclude the whole subject with a few
short words of application. The danger of the world ruining the soul,
the nature of true separation from the world, the secrets of victory
over the world, are all before the reader of this paper. I now ask him
to give me his attention for the last time, while I try to say something
directly for his personal benefit.
1) My first word shall be "a question."
Are you overcoming the world, or are you overcome by it? Do you
know what it is to come out from the world and be separate or are
you still entangled by it, and conformed to it? If you have any desire
to be saved, I entreat you to answer this question.
If you know nothing of "separation" I warn you affectionately that
your soul is in great danger. The world passes away; and they who
cling to the world, and think only of the world, will pass away with it
to everlasting ruin. Wake up and see your peril before it is too late.
Awake and flee from the wrath to come. The time is short. The end of
all things is at hand. The shadows are lengthening. The sun is going
down. The night comes when no man can work. The great white
throne will soon be set. The judgment will begin. The books will be
opened. Awake, and come out from the world while it is called today.
Yet a little while, and there will be no more worldly occupations and
worldly amusements-no more getting money and spending moneyno more eating,
and drinking, and feasting, and dressing, and
dancing, and theaters, and races, and cards, and gambling. What will
you do when all these things have passed away forever? How can you
possibly be happy in an eternal heaven, where holiness is all in all,
and worldliness has no place? Oh consider these things, and be wise!
Awake, and break the chains which the world has thrown around
you. Awake, and flee from the wrath to come.
(2) My second word shall be a "counsel."
If you want to come out from the world, but don't know what to do,
take the advice which I give you this day. Begin by applying direct, as
a penitent sinner, to our Lord Jesus Christ, and put your case in His
hands. Pour out your heart before Him. Tell Him your whole story,
and keep nothing back. Tell Him that you are a sinner wanting to be
saved from the world, the flesh, and the devil, and beg Him to save you.
That blessed Savior "who gave himself for our sins to rescue us from
the present evil age" (Galatians 1:4). He knows what the world is, for
He lived in it thirty-three years. He knows what the difficulties of a
man are, for He was made man for our sakes, and dwelt among men.
High in heaven, at the right hand of God, He is able to save to the
uttermost all who come to God by Him-able to keep us from the evil
of the world while we are still living in it-able to give us power to
become the sons of God-able to keep us from falling-able to make us
more than conquerors. Once more I say, "Go direct to Christ with the
prayer of faith, and put yourself wholly and unreservedly in His
hands." Hard as it may seem to you now to come out from the world
and be separate, you shall find that with Jesus nothing is impossible.
You, even you, shall overcome the world.
(3) My third and last word shall be "encouragement."
If you have learned by experience what it is to come out from the
world, I can only say to you, take comfort, and persevere. You are in
the right road; you have no cause to be afraid. The everlasting hills
are in sight. Your salvation is nearer than when you believed. Take
comfort and press on.
No doubt you have had many a battle, and made many a false step.
You have sometimes felt ready to faint, and been half disposed to go
back to Egypt. But your Master has never entirely left you, and He
will never suffer you to be tempted above that you are able to bear.
Then persevere steadily in your separation from the world, and never
be ashamed of standing alone. Settle it firmly in your mind that the
most dedicated Christians are always the happiest, and remember
that no one ever said at the end of his course that he had been too
holy, and lived too near to God.
Hear, last of all, what is written in the Scriptures of truth:
"Whoever acknowledges me before men, the Son of Man will also
acknowledge him before the angels of God" (Luke 12:8).
"No one who has left home or brothers or sisters or mother or father
or children or fields for me and the gospel will fail to receive a
hundred times as much in this present age (homes, brothers, sisters,
mothers, children and fields--and with them, persecutions) and in
the age to come, eternal life" (Mark 10:29-30).
"Do not throw away your confidence; it will be richly rewarded. You
need to persevere so that when you have done the will of God, you
will receive what he has promised. For in just a very little while, 'He
who is coming will come and will not delay'" (Hebrews 10:35-37).
Those words were written and spoken for our sakes. Let us lay hold
of them, and never forget them. Let us persevere to the end, and
never be ashamed of coming out from the world, and being separate.
We may be sure it brings its own reward.