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"They forsook all and followed Him"—words expressing thorough separation from time and nature, and wholehearted consecration to Christ and His interests.

There was a deep work wrought in Peter’s soul at the lake of Gennesaret . He saw himself in the light of Divine presence, where self is really seen and judged. We have no reason to suppose that, viewed from a human standpoint, Simon was worse than his neighbors. On the contrary, it seems more likely that his outward life was more blameless than many around him. He was not stopped at the height of a career of rebellion against Christ and His cause, like the great apostle of the Gentiles. No; Peter is introduced by the inspired historian, in the pursuit of his quiet and honest calling as a fisherman.

But then Scripture informs us that, "There is no difference, for all have sinned, and come short of the glory of God" (Rom. 3). And again, "There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him."

We really need to understand this most important doctrine. From a moral and social point of view, there are broad lines of distinction between men. For example, there is a vast difference between a drunkard who comes home, or is carried home, night after night, to his broken-hearted wife and crying children, and a sober, industrious man, who realizes his responsibility as a husband and father, and seeks to fulfill the duties attached to such relationships.

Contrast, for a moment, the drunkard's home with that of the sober man. Contrast their whole career, their social position, their life and character. Who can fail to recognize the striking differences between the two? Even a shallow consideration of the New Testament and the present moral government of God, one can see that there is a serious difference between them. We reap as we sow—the drunkard reaps as he sows; the sober man reaps as he sows. The enactments of God's moral government render it impossible for us to escape, even in this life, the consequences of our ways.

Not only does God's present moral government take cognizance of our conduct, causing us to reap the due reward of our deeds here on earth, but Scripture speaks of an awful judgment to come—of "books being opened." It tells us that men "shall be judged every man according to their works”—a close and accurate discrimination, not a promiscuous muddling of men and things.

And keep in mind that the Word of God speaks of degrees, i.e., of "few stripes" and "many stripes"; using such words as "more tolerable" for one than another.

If there will not be varied grounds of judgment, varied characters of responsibility, varied measures of guilt, varied degrees of punishment, then what do those words mean? Men may reason; but "the Judge of all the earth will do right." Still, no matter how much we might argue and discuss the point—every man is going to be judged and punished according to his deeds. This is the teaching of Holy Scripture; and it would be much better; much safer; and much wiser for us to accept it, rather than reasoning against it, for we can be assured that the judgment-seat of Christ will make short work of our reasoning’s. Impenitent sinners will be judged and punished according to their works: and, although many today may believe that it is inconsistent with the idea of a God of love for any of His creatures to be condemned to an eternal punishment, still, sin must be punished; and those who reason against punishment have a one-sided view of God's nature and character. They have invented a god who over looks sin. But the God of the Bible, the God at the cross, the God of Christianity will, without a doubt, execute judgment on all who reject His Son; at judgment that will be according to every man's works; and the result of that judgment will, inevitably, result in eternal separation from God, in a place the Bible calls, "The lake that burneth with fire and brimstone."

It is always well to avoid a one-sided way of stating things. It damages truth and causes souls to stumble. It perplexes the anxious, and provides a plea to the caviler. The full truth of God should always be unfolded. Truth puts men and things in their right places, and maintains a holy and priceless moral balance.

Is it then asserted that there is a difference? Regarding the question of righteousness before God, we are all the same—not a shadow of difference, for all have sinned and come short of the glory of God." Viewed in the light of that glory, all human distinctions vanish, because all are lost, guilty and condemned. From the lowest strata of society, up to the loftiest heights of moral refinement; in the light of Divine glory, mankind is utterly and hopelessly lost. All of us stand on one common ground—one common ruin. However, those who plume themselves on their morality, refinement, orthodoxy, and religiousness, are further from the kingdom of God than the vilest of the sons and daughters of men, as our Lord said to the chief priests and elders, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you" (Matt. 21).

This is humbling to human pride and pretension. It is a doctrine to which none of us will ever submit until we see ourselves as Simon Peter saw himself in the immediate presence of God. All who have been there understand those self condemning words, "Depart from me; for I am a sinful man, O Lord." These words flowed from the depths of a truly penitent and contrite soul. In them is what we may venture to call a lovely inconsistency. Do any students of the Word think that Simon actually believed that Jesus would depart from him? We feel assured and confident in saying that Peter no doubt had an instinctive sense that this blessed One who had spoken such words to him; Who had shown such grace, would turn away from a broken-hearted sinner. And he judged rightly. Jesus had not come down from Heaven to turn His back on any one who needed Him. "He came to seek and to save that which is lost." "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." "Him that cometh unto Me, I will in no wise cast out." A Savior-God had come down into this world, not to turn away from a lost sinner, but to save and bless him, to make him a blessing—"Fear not; from henceforth thou shalt catch men."

This was the grace bestowed on the soul of Simon Peter, removing his guilt, hushing his fears, and filling him with joy and peace. Thus it is in every case. Divine pardon follows human confession with marvelous rapidity. "I said, I will confess my transgressions unto the Lord: and Thou forgavest the iniquity of my sin." God delights to pardon. It is the joy of His loving heart to cancel our guilt, to fill our souls with His peace, and to make us messengers of His grace to others.

We are not called in the same way or to the same work as our apostle; but we are all called to follow the Lord, and cleave to Him, with purpose of heart. This is the blessed privilege and sacred duty of every saved soul on the face of the earth; we are imperatively called on to break with the world, and follow Christ.

It is not a question of abandoning our proper calling in life, as in Simon's case. There are few to whom this course of action is fitting. Many have decided on their own to do this, and have broken down, simply because they were not called of God to it, or sustained of God in it. As a rule, we think it is better for a man to work with his hands or his brains at some bread-winning calling, preaching and teaching as time and opportunity permits. There are no doubt exceptions to this rule. There are some who are so manifestly called, fitted, used, and sustained by God, that there can be no possible mistake as to their course. Their hands are so full of work, their every moment so engrossed with ministry in speaking or writing, teaching publicly and from house to house, that it would be an impossibility for them to take up what is termed a secular calling. Such servants must go with God, looking only to Him, and He will infallibly maintain them to the end.

Even though there are exceptions to the rule, we are nevertheless convinced that, as a rule, it is better for a man to be able to preach and teach without being chargeable to any—financially obligated to anyone or any group. It gives moral weight, furnishing a fine testimony against the destructive hirelingism of Christendom that is so demoralizing to souls, and so damaging to the cause of Christ.

We must learn to distinguish between abandoning our lawful calling and breaking with the world. The former is wrong; the latter is our duty. Christians are called to break worldly links, to lay aside the weight of worldly influences, to follow our blessed Lord and Master. We are to be completely for Him in this world, as He is for us in the presence of God. If this is truly the case with us, it matters not whether we are sweeping a floor or evangelizing a continent—all is done for Him. This is the one grand point. If Christ is truly in our hearts, then all will be right. If He isn’t, then nothing will be right. If there is any undercurrent in the soul, any secondary object, any worldly motive, any selfish aim or end, there can be no spiritual progress. We must make Christ and His cause our absorbing object.