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To be religious is one thing, to be a Christian is another. In this country, as in other countries, there is very much of religiousness which is not Christianity.

I. WHAT IS A CHRISTIAN? A man may be an ecclesiastic without being a Christian. In answering the question, What is a Christian? my private opinion and yours are not of any authority. We must go to the New Testament; there is no other authority for the Christian religion than that which we have in the New Testament. A Christian is one who has accepted Jesus Christ as the basis of his faith and the rule of his life. In one aspect Christ Jesus is the foundation on which a man builds; in another aspect He is a law according to which a man thinks and feels. The man brings his thought, that is to say, and his feeling to the test of what he finds in Christ Jesus. This Christ, therefore, becomes the law of his thought and of his feeling, and when anyone adopts Jesus Christ as the law of his thought and feeling, he is undoubtedly a Christian — a Christian not by heredity, but by his own individuality. Life is made up of these two things, thought and feeling. There is nothing else in life but that in the last analysis. As in the material body, if I were speaking physiologically, I might talk about the blood and its circulation, remembering that the life is in the blood, when I had said all that was needful about the blood and all that was possible, someone might say: "That is a very strange thing, for a man to be talking solely about the blood; you would suppose there were no veins, no arteries, no muscles, no bones, no lungs, no brains"; yet, mark you, if I had talked exhaustively about that one thing, the blood that is in the human body, everything essential would have been said upon all these things; so it is in theology.

II. OUGHT I TO BE A CHRISTIAN? This is the question for every man to whom Jesus Christ is preached. That word "ought" is a serious word; it suggests obligation. Am I under obligation to be a Christian? How are we to determine what obligation rests upon a man? I think we must investigate the man himself; we must explore his nature; we must try to find out what design there is hidden in that nature, for every organism carries in it a suggestion of the end for which it was intended. If I look at a hippopotamus, for instance, I know perfectly well that the huge, heavy creature was not intended to do the work of a thoroughbred horse. Now, when I ask the question, Ought I to be a Christian? the answer must be hidden away in my nature. When I study Jesus, and all that He is, and all that is said about Him, and His relation to God and to man, and put it alongside the necessities of my nature, then, and not till then, do I find out that not more accurately does the die seem fitted to the seal than Christ Jesus to my necessities. I am forced to the conclusion that constitutionally we are made to be Christians. Our manhood was fore-ordained by God to take on the type we call Christian. A Christian cannot be made in an hour, nor in a day, nor in twenty days. It is thought that Christianity is something added to the original man, something not essential, something ornamental — clothing, polish, painting, or gilt of some kind — but that a man is a man without it. No, not in God's idea. When God said, "Let us make man," He meant a Christian. But this I say, that a man who has all the light necessary to be a Christian, all the facilities and opportunities for it, and is not a Christian, that man makes a violent arrest of himself at a line which doubts and dishonours God. It all depends on the direction in which a man's face is set, as to whether he is increasing and multiplying in the quality and quantity of his life or not. A man has no right to say, "Thus far will I go and no farther." No man has a right to say how far he will go along the line of Divine allegiance. Whenever a man or woman nurtured under the illumination of Christian principles and facts stops short of voluntary Christian discipleship, there is a self-willed arrestment of development, and the nature becomes deformed and dwarfed; it does not grow in well-balanced relation of one part to another. All parts of the nature ought to move together. Christianity gives us the June atmosphere in which souls grow into strength and beauty. You know perfectly well you cannot grow roses in a December atmosphere. You cannot grow souls in an atmosphere of atheism; you cannot grow souls in an atmosphere of materialism; you can grow animals; you can grow devils; but you cannot grow Christian souls. Now it is needful to recognise that a man may be a Christian disciple without having attained to Christian character; otherwise we may do great injustice to men and women, and especially to children and young people.

III. WHEN IS ANYONE A CHRISTIAN? The answer in its fulness would be, of course, when he has a Christian character. But is not he a Christian till then? Is not a man a Christian when he begins to belt? Am I not on the journey the very first step that I take? Am I not a pupil the first hour I spend in the school? Am I not a student as soon as my will is fixed to be one? Am I not in England the very first moment I put my fool on its soil? Most assuredly. I say a man is a Christian when he is willing to be one. "Willing" implies choice. It is more than desire. There are many people who say, "I desire to be a Christian"; but there is a great difference between desire and will. Really and truly, when the will is converted the man is converted. What is Christian character? It has three features which dominate it. They are expressed in those three familiar but profound words — faith, hope, love. Where there is no love there is no God. "He that loveth not knoweth not God, for God is love." Then we ask a supplementary question — Ought not all life to be nurtured under the most congenial conditions? Is there a place so suited to the nurture of the Christian life as the Church? Is not that its design, its intention? Ought not its atmosphere to be a compound of love and light? There is but one answer to these questions. But there are some persons who are converted intellectually — that is to say, they cannot bring any argument against Christianity that can stand. There are others who are converted as to feeling. They feel all right — that is to say, one day they do, and the next they do not. Feeling is the most unreliable thing for a foundation you can possibly have. What we want is the will to choose Christ definitely and openly. Why do not Christian disciples all do this? There are some persons who desire other things much more than Christ and His salvation. Oh, when God looks upon man's excuses for not being a Christian, they will be as the frost on the window pane; when the sun looks upon it, it all vanishes. I never was more impressed with this fact of the necessity sometimes of refusing all argumentation, and putting the Christ of God and the truth of God simply before the human mind, than I was some months ago when I went to see an old lady who was ninety-two years of age. Her niece told me that she had lived all that long life of hers with a kind of religiousness; she sometimes read her Bible; but she had been of a very fault-finding disposition, and would always turn to those parts of the Bible where there were threatenings, never regarding the promises at all. She never looked upon those passages that are full of love and the light that are in Jesus Christ, but always searched for the difficulties. That is the way some people have. If she could find a difficulty anywhere she would hunt it, like a huntsman a fox, until she caught it and flourished up the brush before the minds of others who came into contact with her. The young lady had read a printed volume of mine, and she came and asked me what she could do. I said, "I cannot tell unless I go and see her." She said, "She lives four miles away"; but I said, "I must see her," and when I saw this old lady of ninety-two. I said to her, "I have heard from your niece something about you; I have an hour to stay: I give you half an hour to tell me all you have to tell; the other half will legitimately belong to me." She began and told me about her religious experience, and how she stumbled at this, that, and the other text in the Bible, and about the books she had read, and it all amounted to not seeing, not doing, not believing. When she got through, I said, "Your half hour is up. The first thing I will ask you is this, Whether you do not think you have had stumbling enough for these ninety-two years, and have hunted difficulties long enough? You are not to argue with me and not to speak. You have told me about your sinfulness; I have heard it all. Nothing has happened to you but that which is common to man and woman; but now I am going to charge you at ninety-two years of age with a sin greater than anything you have confessed: it is the sin of going through that Bible time in and time out, year in and year out. and never seeing a passage like this and appreciating it: 'God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should have everlasting life'; 'He is able to save to the uttermost them that come unto God by Him.'" I prayed with her, and then I said, "Good morning. God bless you! I do not suppose I shall see you again in this world, but remember what I have told you." The next Friday evening prayer meeting came, and I said to her niece, "How is the old lady?" "Oh, I have had such a week as I never had in my lifetime! I do not believe she has grumbled once." The third Friday evening meeting came, and I said, "Well, how is our old lady?" "She went from us this morning, rejoicing in God's eternal love; and she left this message for you: 'Just tell him that if in my ninety-two years of life I had done so much good to my fellow creatures as he did in one hour, I should thank God.'"

(R. Thomas.)

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KJV: King Agrippa, believest thou the prophets? I know that thou believest.

WEB: King Agrippa, do you believe the prophets? I know that you believe."