IN the earlier pages of the Pilgrim’s Progress mention is made of one Pliable, who joined company with Christian on his journey. The Pilgrims had not proceeded far when they both fell into the Slough of Despond. Here they parted company, for Pliable, after a desperate struggle or two, got out of the mire on that side of the Slough nearest to his own house, “so he went away and Christian saw him no more.” Thus it happens to many who make a fair start for the Celestial City but in time of trial fall away and are seen no more. With Christian himself, and all those of whom he is so noble a type it is far otherwise. There is something in each of them of the spirit of our text, “So will not we go back from thee,” something which in the face of every difficulty endures unto the end.
To go back is to go from thee; that is from the God of Salvation, from the Lord Jesus Christ, from following the Lamb whithersoever He goeth. In so far as we go back from Him we go back to the world—the godless, unbelieving, pleasure-loving world of sin; a going back thus, unless arrested in mercy, must end in everlasting destruction from the presence of the Lord. So whatever the cause tempting us to go back, and from whatever source it comes, if we value our soul’s salvation, if we have any confidence in the truth of the Bible, let this be our prayer: “Let Thy hand be upon the Man of Thy right hand, upon the Son of Man whom Thou madest strong for Thyself”; and following that prayer, let this be our resolve, “So will not we go back from Thee.”
The presence and glory of God as the God of salvation is revealed on earth in and through His Church—His Word, His people and His Worship. Of Zion He says: “This is My rest—here still I’ll stay, for I do like it well.” Apart from the Church and the ministry of the Word, in and through the Church, it is not usual for God to make Himself known among men. To turn one’s back upon His Church is therefore to go back from Him. A beautiful and instructive example of this is furnished by the case of Ruth and Naomi when they came to what we may call the parting of the ways. One road leads back to Moab, its people and its idols, the other on to Bethlehem. Orpah has just parted from them, taking the road back to Moab, and now it falls to Ruth to choose whom she is to serve. Not for a moment does she hesitate; her response is immediate and very definite. “Intreat me not to leave thee . . . thy people shall be my people and thy God my God.” No doubt Ruth loved Naomi with true natural affection, but for her the chief attraction lay not in Naomi’s person, but in Naomi’s God and in those people of whom she was so beautiful a type. Of these people it is said, “Happy art thou, O Israel, who is like unto thee, a people saved by the Lord,” and Ruth had a great desire to know this God as her own God and to share in the peculiar happiness of this people. Hence her moving appeal, “Intreat me not to leave thee,” for in Naomi she sees the means by which these blessings may become hers. We who in the mercy and goodness of God have come to be associated—by birth and upbringing or otherwise—with the Free Presbyterian Church of Scotland stand related to our Church as Ruth stands related to Naomi, and as Naomi became a means of grace to Ruth, so it is our earnest and affectionate desire that our Church may become a means of grace to many. Oh, that there were indeed many in our congregations of the same mind as Ruth, greatly desirous of knowing the God whom we preach and of sharing in the happiness of His people. “Come thou with us, we will do thee good, for the Lord hath spoken good concerning Israel.”
It is no light privilege to meet with some of the Lord’s people in the various congregations of the Church. They are of those who are the salt of the earth and the light of the world. Even should there be but two or three of them met together in the name of the Lord, He is there Himself. In Dingwall here we have been gathering together with our fellow-worshippers during the five days of this communion season. In the spirit of deep humility we would acknowledge the great goodness of the Lord to us on this, as on many similar occasions. It were base ingratitude on our part to withhold such acknowledgment. We cannot say that the Lord has been a wilderness to us. To have some apprehension of the reality and importance of things unseen and eternal impressed upon our hearts with a holy and sweet solemnity is no light privilege. Is it too much for us to hope that some at least of those present perhaps for the first time have been graciously persuaded and enabled to embrace Jesus Christ as He is freely offered in the Gospel. If there are such, they have this precious memory to carry away with them from Dingwall: “Did not our hearts burn within us while He talked with us by the way and opened to us the Scripture.” And now, very soon, we are to part one from another. In such circumstances can we find a more appropriate resolution to express the desire of our hearts than the words of our text, “So shall not we go back from Thee.” I address myself especially to the young folk present here to-day. On many accounts you may find it difficult to persevere in your attachment to your Church and all that the Church stands for in the world of to-day. It may be helpful if we note some of the more common difficulties you are likely to meet with. At present I propose to mention just three of these in particular.
First: Contempt for your Church.
Strict and faithful adherence to God’s Word has never been popular, not even with large sections of the so-called religious public. It was not popular in Noah’s day, nor Lot’s, nor Elijah’s, nor Paul’s; and our day is no exception. Because our emergence as a church and our continued existence as a separate body are explained by our strict and faithful adherence to the Word of God, we cannot hope to escape the popular disapproval. Such in part is that reproach which is inseparable from the Cross, and we are warned to expect it. Those whose hearts are already out of sympathy with the Word of God naturally adopt an attitude of critical superiority towards all who differ from them, and for those so inclined many and plausible are the reasons advanced in defence of their attitude. To mention one or two of these: “It is the result of modern enlightenment”; “an intelligent approach to the Bible”; “a liberal-minded toleration”; “a true interpretation of the spirit of Christianity”; so at least we are told. All too successfully does Satan wield this weapon in turning aside many a promising youth from the ways of God. And, sad to say, in His use of it he never lacks human instruments and these not always of the most godless sort; some indeed there are, who in matters of such moment, might at least exercise a greater sense of responsibility. Just because we as a Church are solidly founded upon the Rock of God’s Eternal, Infallible, Inspired Word, the general trend of religious thought, outlook and conduct has swept past us, carried on the broad flood of a popular modernism, which by this time has left us far, far behind, just as it has left the Word of God itself far, far behind. On that account all that we hold dear in doctrine, worship, discipline and history, becomes subject for doubt, scorn and contempt. If it is a question of doctrine: Oh, the doctrines of your church are old-fashioned, no intelligent person to-day believes in sin, wrath and an eternal hell as preached from your pulpits. Is it worship? Oh, the Psalms are all right, but for “making you feel good” and for stirring the religious emotions, they cannot be compared to hymns, especially when sung by trained choirs with organ accompaniment. The lack of instrumental music leaves your singing terribly dull. To crown all, your long services are frankly a weariness not to be borne; and your ideas of Sabbath keeping are altogether too narrow. To withhold baptism and membership from a man because he takes a quiet walk on Sabbath evening for his own pleasure, or does a bit of gardening, or perhaps finds he has to work to retain his job, is simply intolerable. Is it history? Oh, the history of your church is just a series of earnest contendings which have frequently brought you into public contempt; you have yet to learn the modern art of “compromise and so make peace”; and so on and on and on. Time fails in following the serpent in all his devious windings; for the serpent it is, as certainly as it was the serpent that beguiled Eve. Now, as surely as then, it is in essence the same poisonous “Yea, hath God said,” with all its subtle insinuation of doubt, scorn and contempt for the Word of the Living God. In the case of some, how successfully has the poison done its dreadful work. The human heart being naturally proud is most susceptible to the reception and the spread of such poison. Let but the slightest feeling of it receive entertainment in the bosom and its baneful influence soon shows itself in doubt, suspicion and neglect, until at last, unless grace prevent, all concern for eternal things vanishes away. “Hear, O Heavens, and give ear, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against Me.” Yes, that is indeed what it amounts to—they have rebelled against Me. To despise the Word and Worship of God, to forsake the faithful, affectionate and searching preaching of the Gospel, in deference to the contempt of a back-sliding age, betrays an attitude of mind which comes too dangerously near utter and final reprobation to be for a moment entertained by any seriously minded person. Of you, my dear young friends, we are persuaded better things and things which accompany salvation. Though we thus speak, let it never be forgotten that the true measure of such contempt, as of all other things, is the judgment of the Great Day. Of the nature of that judgment we need never be in doubt: “Them that honour Me I will honour, they that despise Me shall be lightly esteemed.”
The second difficulty I wish to mention is the Question of Employment.
Because most young people in the Highlands of Scotland find it necessary in the interests of their future to leave the shelter of home at an early age, this question, even in its simplest form and in the most favourable circumstances, is for them a serious one. In these days of social changes and state control, it is further complicated. Where there is any regard for the claims of God and conscience, the question becomes still more difficult, perhaps from a spiritual point of view, even dangerous. To the business of making a decent living there is added the question of loyalty to conviction. Still further complications arise when there is the upkeep of a home and family to be considered. The difficulty arises, of course, when obedience to an earthly employer, whether an individual or a state department, clashes with one’s recognised duty to God—as, for instance, in the case of unnecessary work on the Lord’s Day. Then the question resolves itself into some such form as this: How can I obey my employer and keep a clean conscience? How can I please my superiors and yet be faithful to my church, my soul, my Bible and my God? How can I provide comfortably for my home without endangering the highest interests of my soul? In some cases a man’s employment may be quite consistent with his duty to God, and those questions do not arise. Where this is the case, there is profound reason for thankfulness. In a great number of cases, however, as conditions are to-day, these questions in some form or other are almost bound to arise sooner or later. We would like to express our sincere sympathy with such as have been brought into difficulty, and perhaps even suffered loss on account of their loyalty to scriptural conviction. The temptation to sacrifice soul and conscience to the prospect of a comfortable and successful career is often very real, and sad to say, is not always met in the spirit of Joseph’s “How can I do this great wickedness and sin against God.” How often has the temptation proved to be a treacherous rock on which many a fair and promising life has made spiritual shipwreck. History and observation can readily supply the names and details: Orpah has gone back to her people and her gods; Esau sold his birthright for a mess of pottage; Demas hath forsaken Me having loved this present world; over and over again, down through the ages, the sad story is repeated; and was there ever an age more prolific in such tragedy than the present? In the light of an endless eternity, how small, how pathetically small is the gain; how inconceivable the loss, and how ill-advised the choice! Here are warnings in plenty giving a solemn significance to the words of our text, “So shall not we go back from thee.” Oh, my dear young friends, weigh well in the sure balances of God’s Word every choice, every decision, every judgment you may require to make with regard to your work, present and in prospect. By all means make the most of life, by all means take advantage of every opportunity that offers, but never, never, to the danger of your soul. May the Lord graciously grant to you the spirit of our text and endue you with power to carry it out consistently unto the end. Here is example, guidance and encouragement which cannot be bettered. “By faith, Moses, when he was come to years refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of the reward.” Any material loss incurred by such a choice is, even in this life, more than compensated by spiritual gain, and who shall measure the gain in terms of everlasting glory?
Thirdly, there is the Question of Marriage.
I am well aware that this is a delicate and personal matter, nevertheless, I offer no apology for introducing it here. From the earliest times history supplies abundant evidence of the havoc wrought upon individual lives, family life and upon the Cause of God by unwise and unequal marriages—unwise and unequal in the religious sense, I mean. The danger lies not in marriage which “is honourable in all,” but in the unwise choice of a marriage partner; such a choice as invites, it may be even demands a departure from God and these precious means of grace by which He makes Himself known in His love and mercy. How can we expect the blessing of God to rest upon such a union?
When both parties to a marriage contract give that place to the things of God and eternity which their importance deserves; where there is a common interest in church and congregational affairs, and where there is a mutual desire to promote the spiritual good of one another, the outcome for all concerned is calculated to be a great blessing. The records of many a pious family of past days provide evidence enough of this. But generally speaking, and having regard to present-day conditions, it is greatly to be feared that all too few men and women give the least thought to their spiritual interests when it comes to the question of marriage. This is specially deplorable when at least one of the parties knew and ought to have done better. All too often it has happened that the early bud of spiritual promise has failed to blossom, has withered and died, and the worm at the root responsible for the damage was nothing other than an unwise and unequal marriage. For one who has had a pious upbringing, who has formed habits of regular church-going, and has come to be in friendly association with others like-minded with himself, to contemplate marriage with a partner who is out of sympathy with such a background and outlook is surely to court temptation of the most dangerous kind. There doubtless have been some cases where even in these circumstances the grace of God has enabled a man to resist the temptation to backslide, and to keep his integrity; there may even have been cases where the indifferent partner has been won over to sympathy and interest—as in the case of Ruth. Such instances, however, must be rare, and for that very reason stand rather as warnings of the grave risks involved than as examples to be followed. The usual results of the type of marriage under consideration are very different, and from a spiritual point of view very sad. Sooner or later it generally means an evil compromising with conscience, a quenching of conviction, a giving up of religious habits in private and public, and a turning one’s back upon the Church of God. Where that is the case what can the end be? “How shall we escape if we neglect so great salvation?” Such defection from God may not be immediately apparent upon marriage, but in the course of a few years the signs—or lack of them—are unmistakable. And how often is even the happiness thus gained marred by the secret gnawings of an uneasy conscience.
How much more satisfactory for all concerned when the facts of the case are otherwise? When due regard is had to the divine injunction, “Be ye not unequally yoked together with unbelievers,” and when the gospel, its ministry and all connected with it become a centre of mutual interest which helps to bind together the life of the home, strengthens the natural relationship, sweetens the companionship and, by the blessing of God upon these privileges, husband and wife and children become fellow-heirs of the grace of life? And in relation to married life, what greater incentive than this could there be for the resolve, “So shall not we go back from Thee?”
In one final word I would again like to stress this point: That to go back is to go back from Thee. It is possible to have access to all the means of grace as these are to be had in the Free Presbyterian Church of Scotland; it is possible to attend regularly upon the preaching of the gospel by her ministers; it is possible to adhere faithfully to all that the Church stands for; and yet after all to miss the real end for which the church exists for you personally, that is to be the means of saving your soul for eternity. Shall the very church which you loved and whose interests you desired to promote; which warned you faithfully to flee from the wrath to come, which besought you affectionately to be reconciled to God; shall that very church have occasion to rise up, in judgement against you on the Great Day, because in face of all warnings, you repented not, and in face of all entreaties, you believed not? To put a mere outward adherence to the church, even when accompanied with much zeal for God (though not according to knowledge) in place of repentance towards God and of faith in the Lord Jesus Christ, is to miss salvation at the very gates of heaven. How much more desirable and satisfactory is the case of the believers in Corinth to whom the Apostle gives this wonderful testimony: “Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the Living God; not in tables of stone but in fleshy tables of the heart” (II. Cor. iii. 2, 3).