The observant traveller in Latin Roman Catholic lands is painfully impressed by the fact that gross superstition and utter worldliness go hand in hand.
Sunday morning the churches are crowded with women and children; the remaining part of the day gaming tables, bull rings and theatres are crowded.
And, mark you, what occurs in the earlier part of the day is quite compatible with what is done in the latter. To the superficial observer this may not appear to be so. But in reality, under the surface, in the essence of things, it is so. Worldly religion and worldly amusements are both worldly, and are both integral parts of a worldly system.
Whilst this is very patent where ritualism and wickedness—a sensuous religion and a sensual life—go hand in hand, it may not be so apparent where things are not fully developed.
We have much, indeed, to be thankful for under God’s good hand in Great Britain. But there is much to be apprehensive about.
True, Scripture prepares us for what is happening all around us. We expect no modern Luther or present-day reformation. The long-prophesied apostasy is coming on with a mighty rush. The air is heavy and thick with elements of evil, which will ere long be precipitated in all their abysmal horrors.
But individuals may be helped. There are overcomers even in Thyatira (popery), Sardis (dead orthodoxy) and Laodicea (religious infidelity). We would esteem it a privilege if we could quicken the vision of any believer, and help him or her to take a firm, intelligent stand against what is so dishonouring and nauseous to the Lord.
A true heart-knowledge of the fundamentals of the gospel of God would help to this end. For what is the glory of the Lord Jesus? Surely that He has accomplished a work which brings the believer home to God in conscious nearness and intimacy. And this knowledge must deliver from the bondage and futility of worldly religion.
Scripture tells us: “Christ also has once suffered for sins, the just for the unjust, that He might bring us TO GOD” (1 Peter 3:18). Christ has done away with all go-betweens. This is the glory of the gospel. The believer has to do with God direct. In virtue of the wonderful work of the Lord Jesus wrought on the cross he is BROUGHT TO GOD.
But if this is so, what of the practice of the invocation of saints? To bring in the saints in heaven as go-betweens, as is done by the Romish church and by some prominent Anglicans, also, is to becloud and belittle the gospel. Not a single line of Scripture is there to support such a horrible idea. It savours of “the depths of Satan.” It is the very essence of worldly religion, for it puts God at a distance, and that is what the world has done from the beginning.
The believer on earth is as much brought to God as are the saints in glory. The work of Christ is not more efficacious in heaven than it is on earth. When the Victor cried with a loud voice, “IT IS FINISHED,” all was done. Wherever this is recognized all Romish errors are swept away.
God is for the believer. He has proved it abundantly by the triumph of the cross. We can trust His hand and heart better than those of any saint on earth or in heaven.
Is it a question of my sins? They were atoned for by my Saviour at the cross. My conscience is purged. I am brought to God.
Is it a question of my infirmity? “We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come BOLDLY to the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:15-16).
Our great High Priest in heaven understands our weakness infinitely more than the most sympathetic, sensitive saint on earth or in heaven. We have more confidence in Him than in all beside.
Scripture tells us to come BOLDLY, and boldly we will come. We will come surely with the deepest reverence, yet with the greatest boldness. There is not one line of Scripture to give countenance to the Romish go-betweens. We are on safe ground as we cling to God’s Word.
The presence of God must have a sanctifying and satisfying effect upon all who seek it, while every evil thing is possible to those who love to remain at a distance from God.
Our resources are not of this world. We are a heavenly people. How sweeping and emphatic are the words of the Lord Himself? “They [believers] are NOT of the world, even as I am not of the world … for their sakes I sanctify myself, that they also might be sanctified through the truth (John 17:16, 19).
Dear fellow-believer, we must take our stand. Let us accept the place of approach to God, and, its necessary correlative, reproach in this world.
If superstition and worldliness go hand in hand, believe me, truth and piety are never divorced. If a Christian really knows the truth in its sanctifying influence he will be unworldly. On the other hand, if he is worldly, he cannot know the power of the truth. Approach and reproach are known equally. They are like the two blades of a pair of scissors—they work together and in harmony. We cannot shirk the cross and gain the crown. The crown is gained by carrying the cross.
Oh! that we may be like Moses! “the reproach of Christ greater riches than all the treasures of Egypt” (Heb. 11:26); or like Paul, who cried out in the joy of his soul, “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil. 3:8).
There would then be no room in our hearts for a worldly religion or worldly amusements. Hear the exhortation: “Hold that fast which thou hast, that no man take thy crown” (Rev. 3:11).