NOTE: This is taken from an early published edition of the original sermon. The version that appears in The Metropolitan Tabernacle Pulpit, vol. 57, was edited and slightly abbreviated. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition.

"The broad wall."—Nehemiah 3:8.

T SEEMS that around Jerusalem of old, in the time of her splendor, there was a broad wall, which was her defence and her glory. Jerusalem is a type of the Church of God. It is always well when we can see clearly, distinctly, and plainly, that around the Church to which we belong there runs a broad wall.
This idea of a broad wall around the Church suggests three things: separation, security, and enjoyment. Let us examine each of these in its turn.
I. First, the SEPARATION of the people of God from the world is like that broad wall surrounding the holy city of Jerusalem.
When a man becomes a Christian he is still in the world, but he is no longer to be of it. He was an heir of wrath, but he has now become a child of grace. Being of a distinct nature, he is required to separate himself from the rest of mankind, as the Lord Jesus Christ did, who was "holy, harmless, undefiled, and separate from sinners." The Lord's Church was separated in his eternal purpose. It was separated in his covenant and decree. It was separated in the atonement, for even there we find that our Lord is called "the saviour of all men, especially of them that believe." An actual separation is made by grace, is carried on in the work of sanctification, and will be completed in that day when the heavens shall be on fire, and the saints shall be caught up together with the Lord in the air; and in that last tremendous day, he shall divide the nations as a shepherd divides the sheep from the goats, and then there shall be a great gulf fixed, across which the ungodly cannot go to the righteous, neither shall the righteous approach the wicked.
Practically, my business is to say to those of you who profess to be the Lord's people, take care that you maintain a broad wall of separation between yourselves and the world. I do not say that you are to adopt any peculiarity of dress, or to take up some singular style of speech. Such affectation gendereth, sooner or later, hypocrisy. A man be as thoroughly worldly in one coat as in another, he may be quite as vain and conceited with one style of speech as with another; nay, he may be even more of the world when he pretends to be separate, than if he had left the pretence of separation alone. The separation which we plead for is moral and spiritual. Its foundation is laid deep in the heart, and its substantial reality is very palpable in the life.
Every Christian, it seems to me, should be more scrupulous than other men in his dealings. He must never swerve from the path of integrity. He should never say, "It is the custom: it is perfectly understood in the trade." Let the Christian remember that custom cannot sanction wrong, and that its being "understood" is no apology for misrepresentation. A lie "understood" is not therefore true. While the golden rule is more admired than practiced by ordinary men, the Christian should always do unto others as he would that they should do unto him. He should be one whose word is his bond, and who, having once pledged his word, sweareth to his own hurt, but changeth not. There ought to be an essential difference between the Christian and the best moralist, by reason of the higher standard which the gospel inculcates, and the Saviour has exemplified. Certainly, the highest point to which the best unconverted man can go might well be looked upon as a level below which the converted man will never venture to descend.
Moreover, the Christian should especially be distinguished by his pleasures, for it is here, usually, that the man comes out in his true colors. We are not quite ourselves, perhaps, in our daily toil, where our pursuits are rather dictated by necessity than by choice. We are not alone; the society we are thrown into imposes restraints upon us; we have to put the bit and the bridle upon ourselves. The true man does not then show himself; but when the day's work is done, then the "birds of a feather flock together." It is with the multitude of traders and commercial men as it was with those saints of old, of whom, when they were liberated from prison, it was said, "Being let go, they went unto their own company." So will your pleasures and pastimes give evidence of what your heart is, and where it is. If you can find pleasure in sin, then in sin you choose to live, and unless grace prevent, in sin you will not fail to perish. But if your pleasures are of a nobler kind, and your companions of a devouter character; if you seek spiritual enjoyments, if you find your happiest moments in worship, in communion, in silent prayer, or in the public assembling of yourselves with the people of God, then your higher instincts become proof of your purer character, and you will be distinguished in your pleasures by a broad wall which effectually separates you from the world.
Such separation should be carried, I think, into everything which affects the Christian. "What have they seen in thy house?" was the question asked of Hezekiah. When a stranger comes into our house it should be so ordered that he can clearly perceive that the Lord is there. A man ought scarcely to tarry a night beneath our roof, without gathering that we have a respect unto him that is invisible, and that we desire to live and move in the light of God's countenance. I have already said that I would not have you cultivate singularities for singularity's sake; yet, as the most of men are satisfied if they do as other people do, you must never be satisfied until you do more and better than other people, having found out a mode and course of life as far transcending the ordinary worldling's life, as the path of the eagle in the air is above that of the mole which burrows under the soil.
This broad wall between the godly and the ungodly should be most conspicuous in the spirit of our mind. The ungodly man has only this world to live for; do not wonder if he lives very earnestly for it. He has no other treasure; why should he not get as much as he can of this? But you, Christian, profess to have immortal life, therefore, your treasure is not to be amassed in this brief span of existence. Your treasure is laid up in heaven and available for eternity. Your best hopes overleap the narrow bounds of time, and fly beyond the grave; your spirit must not, therefore, be earth-bound and grovelling, but soaring and heavenly. There should be about you always the air of one who has his shoes on his feet, his loins girded, and his staff in his hand—away, away, away to a better land. You are not to talk of this world as though it were to last for ever. You are not to hoard it and treasure it up, as though you had set your heart upon it, but you are to be on the wing as though you had not a nest here, and never could have, but expected to find your resting-place among the cedars of God, in the hill- tops of glory.
Depend upon it, the more unworldly a Christian is the better it is for him. Methinks I could mention several reasons why this wall should be very broad. If you are sincere in your profession, there is a very broad distinction between you and unconverted people. Nobody can tell how far life is removed from death. Can you measure the difference? They are as opposite as the poles. Now, according to your profession, you are a living child of God, you have received a new life, whereas the children of this world are dead in trespasses and sins. How palpable the difference between light and darkness? Yet, you profess to have been "sometimes darkness," but now you are made "light in the Lord." There is, therefore, a great distinction between you and the world if you are what you profess to be. You say, when you put on the name of Christ, that you are going to the Celestial City, to the New Jerusalem; but the world turns its back upon the heavenly country, and goes downward to that other city of which you know that destruction is its doom; your path is different from theirs. If you be what you say you are, the road you take must be diametrically opposite to that of the ungodly man. You know the difference between their ends. The end of the righteous shall be glory everlasting, but the end of the wicked is destruction. Unless then you are a hypocrite, there is such a distinction between you and others as only God himself could make—a distinction which originates here, to be perpetuated throughout eternity. When the social diversities occasioned by rank and dependency, riches and poverty, ignorance and learning, shall all have passed away; the distinctions between the children of God and the children of men, between saints and scoffers, between the chosen and the castaway, will still exist. I pray you, then, maintain a broad wall in your conduct, as God has made a broad wall in your state and in your destiny.
Remember again, that our Lord Jesus Christ had a broad wall between him and the ungodly. Look at him and see how different he is from the men of his time. All his life long you observe him to be a stranger and a foreigner in the land. Truly, he drew near to sinners, as near as he could draw, and he received them when they were willing to draw near to him; but he did not draw near to their sins. He was "holy, harmless, undefiled, and separate from sinners." When he went to his own city of Nazareth, he only preached a single sermon, and they would have cast him headlong down the hill if they could. When he passed through the street, he became the song of the drunkard, the butt of the foolish, the mark at which the proud shot out the arrows of their scorn. At last, having come to his own, and his own having received him not, they determined to thrust him altogether out of the camp, so they took him to Golgotha, and nailed him to the tree as a malefactor, a promoter of sedition. He was the great Dissenter, the great Nonconformist of his age. The National Church first excommunicated, and then executed him. He did not seek difference in things trivial; but the purity of his life and the truthfulness of his testimony, roused the spleen of the rulers and the chief men of their synagogues. He was ready in all things to serve them and to bless them, but he never would blend with them. They would have made him a king. Ah! if he would but have joined the world, the world would have given him the chief place, as the world's Prince said on the mountain: "All these things will I give thee, if thou wilt fall down and worship me." But he drives away the fiend, and stands immaculate and separate even to the close of his life. If you are a Christian, be a Christian. If you follow Christ, go without the camp. But if there be no difference between you and your fellow-man, what will you say unto the King in the day when he cometh and findeth that you have on no wedding garment by which you can be distinguished from the rest of mankind? Because Christ made a broad wall around himself, there must be such an one around his people.
Moreover, dear friends, you will find that a broad wall of separation is abundantly good for yourselves. I do not think any Christian in the world will tell you that when he has given way to the world's customs, he has ever been profited thereby. If you can go and find an evening's amusement in a suspicious place, and feel profited by it, I am sure you are not a Christian; for, if you were a Christian indeed, it would pain your conscience, and unfit you for devouter exercises of the heart. Ask a fish to spend an hour on dry land, and, I think, did it comply, the fish would find that it was not much to its benefit, for it would be out of its element. And it will be so with you in communion with sinners. When you are compelled to associate with worldly people in the ordinary course of business, you find much that grates upon the ear, that troubles the heart, and annoys the soul. You will be often like righteous Lot, vexed with the conversation of the wicked, and you will say with David: