A man who has this spirit of humility, deep consciousness of his unworthiness and a disposition to bear all things rather than be contentious, will win everybody and they will want to give up to him.

You have perhaps read of the man who went to his neighbor to claim a piece of ground in his possession, and, contrary to his expectation, that neighbor said, "Well, then, if it is yours, I will not have a strife about it. I will move in my fence and let you have it." This gentle answer and this meek spirit made the other man so ashamed and so completely melted and won him that he said he would not take the land, and he went back home leaving it as it was.

And so if you have this meek and yielding spirit, and this patient and forgiving spirit, you will make even your enemies to be at peace with you. But this meekness of spirit includes, also, cheerful submission to all the hard and disappointing and trying experiences of life, and perfect contentment with one's lot.

A man who is always sour and bitter because things don't go to suit him is the opposite of a _meek_ man. And one of the loveliest and most attractive and winning qualities of human character is this unfailing resignation, this _cheerful_ acceptance of all that comes upon us. If the church were full of people of this description, they would soon win the world, and, as Jesus said, they would "inherit the earth."

Now, let me ask, have we all who profess to be Christians this meek spirit and character? Are we gentle and cheerful at home and abroad, when we are disappointed as well as when we are gratified, when we are treated with ingrat.i.tude and injury as well as when we are treated with kindness, consideration and honor? Or are we crabbed and cross and discontented and complaining against those who cross our wills and against the lot that G.o.d has given to us in life? If we are of this last sort we shall not draw many to Jesus and to the acceptance of our religion. You can't catch flies with vinegar.

How disposed are we to lay our crossness and roughness to the charge of our health, our dyspepsia or neuralgia or nervousness. But it would be all the _more convincing_ to men if, _in the midst_ of bad health and nervousness, we should have a meek, quiet, patient, bright and cheerful spirit.

And if you haven't it, the way to get it is to be filled with G.o.d's spirit, and the way to do that is to pray, to commune with G.o.d in secret, to patiently wait for Him, as David did (Psalms xl, 1), and to be with Him so much that He shall become more real to you than the objects of sight and sound and feeling that surround you.

MATTHEW V: 13.

"Ye are the salt of the earth, but if the salt hath lost its savor wherewith shall it be salted? It is thenceforth good for nothing but to be cast out and to be trodden under foot of men."

Jesus takes the most familiar facts and objects to convey the truths and doctrines which He wished to communicate. Here he uses for ill.u.s.tration an object, with the properties and uses of which everybody is familiar--namely, salt. It is good to prevent corruption and to preserve life. Without it life could not continue. I have heard of a party of travelers whose supply of salt almost gave out; and not having enough for themselves and their horses, the horses grew weak, would stagger, and finally fall and die, though they had food for them. Yet the lack of salt could not be supplied by any amount of food.

So it is with Christianity. It prevents corruption, moral corruption, in the individual, and so prevents social corruption, political corruption, national corruption, and is the means of purification in all these respects. But it not only prevents corruption, it imparts spiritual life and vigor and sends its possessors on their way filled with an energy that goes out after others.

Christianity is suited to be the salt of the earth. It demands a perfect morality, a perfect righteousness, and offers the highest motives to men to attain this. It teaches, with a.s.surance, that there is a righteous G.o.d who demands holiness on our part, and, at the same time, it encourages men and inspires them with hope because it declares that this G.o.d loves men, as sinners, and so it gets hold of men by the heart.

If man will only compare those nations that are Christian with those that are not, he will find out what a difference there is.

But the text refers to the holy lives of Christians as being the salt of the earth.

The savor of Christians is an unction from the spirit of G.o.d that produces purity, humility, patience, long-suffering, self-denial, tenderness, sympathy and unselfish love.

And when men see a person whose daily life presents all these beauties, they are forced to pause and regard it. It is such an unnatural and such an unearthly thing that they can not help it. And it is far more convincing and eloquent than all logic and rhetoric put together. There is no way of getting around it. Men know that a gifted orator can dress things up so as to make any cause seem a fair and plausible one, but men know also that neither a gifted orator nor any one less than G.o.d can make men humble, pure, patient, gentle, long-suffering, unselfish and glad to spend and be spent for others than themselves.

When men see such a life, they seek to know how it is realized, and finding that Christianity has done it, that faith in Jesus has done it, they are constrained to say: "We know that Christianity is from G.o.d. For nothing could do such wonderful miracles except G.o.d be in it," as Nicodemus said to Jesus.

There are so many men who are anxiously inquiring about spiritual things and about G.o.d and a future life. And they say: "Show us something that Christianity can do." And if we are living such lives, they find what they are seeking for and are satisfied. But there are many men who _won't_ search the Bible to find out if it is true--and many who don't do so for want of time and of opportunity--and some who _can't_ do so because they can't read or reason, and we _force_ Christianity upon their attention by the beauty and unearthliness of holy Christian lives.

Instead of waiting for them to come inquire and into Christianity, which they might never do, we carry it before their eyes in its loveliest and most attractive and powerful form when we live holy lives before them.

And when men see many people living thus, it turns the tide of their feelings, reverses the current of their thoughts, and makes it easy instead of difficult to believe. Oh, that we had more of these entirely consecrated lives! They would do far more good than the preaching. When people see these consecrated women doing the work they do for the poor neglected children, they say: "Ah, now, that looks like something, sure enough, and we believe in that sort of religion." John Wesley said: "Give me one hundred men who love nothing but G.o.d, and who fear nothing but sin, and we will soon lay England at Jesus' feet."

How can we get and keep this savour, this divine unction which produces such a life? Only by much communion with G.o.d.

David knew no fear when he went to meet Goliath because he had communed so much with G.o.d in the sheep pastures that G.o.d was more of a reality to him than Goliath was. So it must be with us, my dear brothers, or we _lose this savour_.

And that is what the text says. Let us read it again.

You may retain outward forms of religion and perform outward duties, but the unction and zeal and power will be gone and men will find it out and see it and say that you are no better than they are.

So the text says, "Good for nothing but to be cast out and trodden under foot of men." And sad it is that more harm is done to the cause of Christianity by hypocritical or wicked or inconsistent professors of it than by all the Ingersolls in the world. Men look at the church to see what Christianity can do; and seeing it does nothing extraordinary in the way of making men better, they say it must be false. So it is the wicked and worldly professors of religion that make more infidels than anything else. Oh, let us be sure that we are not the darkness of the world. For if we are not its light, we become darkness.

The light in the lighthouse may be burning, but if the lights along the sh.o.r.e are not burning, too, the poor sailors may be lost.

"Brightly beams our Father's mercy From _His_ lighthouse evermore, But to _us_ He gives the keeping Of the lights along the sh.o.r.e."

THE PRODIGAL SON,

HIS SIN, HIS WRETCHEDNESS AND HIS RECOVERY.

LUKE XV: 11-24.

1. This younger son thought he was wiser than his father and wanted to manage his own affairs. So it is with men who think they can manage their own affairs without G.o.d. And as this young man wanted to get as far from his father's presence as possible (see verse 13, "into a far country") so the sinner, when he determines to give himself up to pleasure and sin, wants to get as far from G.o.d as possible. He does not want to hear about Him or even think about Him. Was not this so with _you_?

2. The father did not _compel_ the son to stay at home. He allowed him to choose what he preferred. So it is with G.o.d. He does not compel us to obedience. For my part I wish He did. But he lets us go and pursue sin with all our hearts, if we choose that above the innocence and joy of dwelling with Him.

3. "He _wasted_ his substance with riotous living," verse 13, and so it is with the sinner--in the service of sin and Satan he wastes and destroys his property, his health, his reputation, his intellect, his conscience--all.

"_And he began to be in want._"

That is what sin brings a man to--want, want, want and wretchedness, wretchedness, wretchedness. Has not sin done this for _you_?

4. And it was this very wretchedness which brought him to his senses--"he came to himself" (verse 17).

And when he does come to himself he can think of only one place where he can hope to find relief and he bravely determines to go straight to the very father he had so shamefully abandoned and to make a full confession of his sin and throw himself on that father's mercy with the hope of being taken back as a hired servant. He is willing to take the _humblest_ and _meanest_ place, if he can only get back to that home he was, a short time before, so eager to leave. Nor does he offer _any excuse_, he calls his sin by the right name and confesses it without trying to excuse it or justify it.

5. And how did his father receive him?

Why, he did not wait till his poor, ragged, worn and wasted boy got in and made his confession but he saw him a great way off (verse 20) and he knew what had pa.s.sed in the poor boy's heart and life, and, moved with compa.s.sion toward him, he ran and fell on his neck and kissed him a glad welcome back to his heart and his home. But the son goes on to make his confession and his offer to be a hired servant anyhow, and yet the father says, "No! no! bring forth the _best_ robe and put it on him."

So, though we may go to G.o.d expecting to _work as servants_ for Him and for His favor, He gives us far more than we ask and He makes us His own _sons_. And, poor wretched sinners, I come now with this message for _you_, bruised and sore and despairing and wretched as you are on account of your sins. May G.o.d help you believe it.

II. PETER I: 5-6.

"5. And besides this, giving all diligence, add to your faith virtue; and to virtue, knowledge;

"6. And to knowledge, temperance; and to temperance, patience; and to patience, G.o.dliness."

I want to say something to you to-night about how to _grow_ in the Christian life, and how to secure yourself from falling. And now, let me begin by saying what you, no doubt, have heard before, that there is no such thing as standing still in the Christian life. If you are not going forward, you are losing ground. See the Apostle here speaks of giving all diligence, to be adding something all the time. And why not exercise diligence in making sure of the salvation of your souls? Men use astonishing diligence in the affairs and pursuits of this life. The men of all professions and occupations use diligence and industry and toil and self-denial in order to make a little money or to gain a little honor. Why, you know there are thousands of men in this city who get up early in wet weather or dry, in summer's heat or winter's cold, and go hurrying up and down these streets to be at their places at the prescribed hour for beginning their day's toil; and they work, work, work, sometimes with tired hands and feet and weary hearts, till the sun goes down, because they know they must do it in order to get bread and meat and clothing for themselves and their families. They do not stop to think how they _feel_. No, no; feelings and preferences and all must be overlooked and forgotten; for they know that work must be done that bread may be won. And we do not hear many complaining of this. They accept it as a matter of course. Why, I know how the gamblers will sit up late and do without sleep, and rack their brains, in order to devise some means of finding a poor victim and getting his money. Then why should not Christians, who are striving to avoid the danger and sorrow of sin and to gain eternal rest and reward--why should not they exercise diligence and self-denial and watchfulness also? And we are told in the text how to succeed in this. We are to _make up our minds_ by G.o.d's grace to live a life of consecration and activity.

You have begun with faith, have you not? If any man here has been truly converted, he knows what faith is. He came to Christ as a h.e.l.l-deserving sinner, and believed in Christ's mercy for forgiveness and salvation. So faith is the first step; faith is the foundation. And let me stop to say to any one here who is not yet saved, that, if he wants to be, he must throw himself as a sinner on the mercy of G.o.d in Christ; and G.o.d will save him at once, if he will do so. But, having exercised faith and received forgiveness and strength, you must add virtue, which means courage or boldness. It is sometimes very hard for a man who has lived a sinner and taken pride in it, to come out before the world, and especially before his old companions, and let them know that henceforth and forever he is a humble follower of Jesus Christ. But it is necessary. No middle ground is safe at all. If you try to meet the world as a reformed man, concealing the fact that you are a Christian, you will weaken, and give the devil a great advantage, and probably fall. I told gamblers in Denver I was a Christian, and they let me alone. But, not only that, you must be bold enough to try to persuade others to become Christians. There are some poor cowards who are not ashamed to let their friends and the world know that they have _reformed_; but they are too chicken-hearted to say that they have humbled themselves, surrendered their pride and become _Christians_. I know more than one of that sort. And, again, there are some men who are content to be saved themselves, but are afraid of being called fanatics if they are bold enough to go to talking and trying to persuade others to be so. Boldness in going out after others strengthened me and kept me from many a temptation.

But, having this G.o.dly boldness, you must go on striving to get knowledge--knowledge of your own deceitful heart, knowledge of human nature, knowledge of the fullness of the gospel way of salvation. When a man is first converted, he is almost like a baby. Everything is new, and he hardly knows anything. So it was with me, but I trust I have grown in knowledge of myself and others and of the word of G.o.d and of the plan of salvation. Your knowledge will increase of itself if you are in earnest and if you will use all the means of growing better and stronger.

Conversation with older Christians, when you get into a tight place, will help you. Earnest prayer to G.o.d will result in increase of knowledge. Reading His precious word, and studying short portions of it at a time, with prayer for guidance, will wonderfully enlighten you and increase your knowledge. You will gain knowledge also by reading good books--the lives of very pious people, and the sermons of such men as Wesley, Spurgeon, etc. Why not have some good books to read? Could you invest your money to better advantage? In this way, having your mind always occupied with the subject of religion, you will have neither time nor temptation for sin or thoughts of sin.

There are some selfish men who, when they find themselves delivered from their evil appet.i.tes and raised up again to respectability and their right mind, begin to think of reading all sorts of worldly and profane literature, and want to cultivate their "literary taste" and prepare to shine in society. Such men forget the pit from which they were taken, and in their selfishness and worldliness and pride become blind to the awful peril to which they expose themselves in neglecting to keep their minds occupied with religious thoughts and subjects as far as is practicable. Some of our converts have fallen in this way.

But what is the next thing, to be added? It is _temperance_. This means entire self-control in things that are, in themselves, innocent and lawful. Of course, men understand that in things that are wrong and dangerous nothing is right or safe but an utter abstinence from them and abhorrence of them, (Read Romans xii., 9, second clause: "Abhor that which is evil.") Temperance means here what we spoke about when we considered Paul's saying that he kept his body under, and brought it into subjection, lest he should be a castaway (1 Corinthians, ix: 27).

And as you grow in experience and in knowledge of yourself you will find it absolutely necessary to keep down your body by denying it, and by a.s.serting your entire mastery of it, through G.o.d's grace. Oh, be careful and be prayerful, and be self-denying, or some day, when you think all is secure, some sudden temptation will come and find you self-indulgent and careless, and, like David, you will fall before you are aware of it, and then, maybe, have not the heart and hope to ever try to be a Christian again. Men who have been addicted to bad habits before are especially in danger if they do not practice the strictest self-control in all things. But, with all this, you will often be provoked, and find your temper very troublesome. It troubled me long after conversion and troubles me now more than anything else. So it is necessary to bear all things, however unreasonable and provoking they may be; and this is exactly the next thing the Apostle puts down--namely, _patience_.

Oh, how I tremble for some of these men who are converted here. They do not know how necessary it is to keep right down in the dust, and not only to give diligence, but to _make it their chief business_ for some time to watch and guard their thoughts and ways, and to pray always, and by all the means we have spoken of try to keep away--far, far away from temptation. I beg you to make up your minds to bear anything and everything. Always be ready for a disappointment, and determine not to let your contentment and happiness depend upon anything or anybody in this world. Then it won't make any difference what happens to you; it will come like water on a duck's back, and won't hurt you. Remember how humble you had to get before you could get forgiveness and strength to resist your appet.i.tes. And did it kill you or did it damage you in any way? No! It killed your wretched sins, but not you. It robbed you of your bondage and darkness and despair and wretchedness. But it did not rob you of any good, did it? Then it won't hurt you to keep humble and in that same state of mind till you die. And you can afford to do so.