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diff --git a/41502-8.txt b/41502-8.txt deleted file mode 100644 index c5215b1..0000000 --- a/41502-8.txt +++ /dev/null @@ -1,9783 +0,0 @@ -The Project Gutenberg EBook of The All-Sufficiency of Christ, by -Charles Henry Mackintosh - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The All-Sufficiency of Christ - Miscellaneous Writings of C. H. Mackintosh, Volume I - -Author: Charles Henry Mackintosh - -Release Date: November 28, 2012 [EBook #41502] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE ALL-SUFFICIENCY OF CHRIST *** - - - - -Produced by Júlio Reis, Moisés S. Gomes, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net - - - - - -Transcriber's note: - -Text enclosed by underscores is in italics (_italics_). - -Small capital text has been replaced with all capitals. - -Text enclosed in +this+ denotes a Greek word. - -Variations in spelling, punctuation and hyphenation have been retained -except in obvious cases of typographical error. - -The word "over" is missing in the original: "The Father has given Him -power over all flesh." - - - * * * * * - - - - -MISCELLANEOUS WRITINGS - -of C.H.M. - - The - All-Sufficiency - of Christ - - _Miscellaneous Writings of_ - - C. H. MACKINTOSH - - _Volume 1_ - - LOIZEAUX BROTHERS - _Neptune, New Jersey_ - - FIRST EDITION 1898 - - ELEVENTH PRINTING 1966 - - LOIZEAUX BROTHERS, Inc., PUBLISHERS - - _A Nonprofit Organization, Devoted to the Lord's Work - and to the Spread of His Truth_ - - 19 WEST 21ST STREET, NEW YORK 10, N. Y. - - PRINTED IN THE UNITED STATES OF AMERICA - - - - -CONTENTS - - - Pages - - FORGIVENESS OF SINS: WHAT IS IT? 3-22 - - REGENERATION: WHAT IS IT? 3-32 - - IN THE FATHER'S HOUSE--_Poem_ - - SANCTIFICATION: WHAT IS IT? 3-22 - - FINAL PERSEVERANCE: WHAT IS IT? 3-24 - - A SACRED UNION--_Poem_ - - NOW AND THEN; OR, TIME AND ETERNITY 3-34 - - THE ALL-SUFFICIENCY OF CHRIST 3-48 - - JOB AND HIS FRIENDS 3-70 - - WHAT RAISED THE WONDROUS THOUGHT?--_Poem_ - - THE BIBLE: ITS SUFFICIENCY AND SUPREMACY 3-14 - - CHRISTIANITY: WHAT IS IT? 15-26 - - JEHOSHAPHAT: A WORD ON WORLD-BORDERING 3-30 - - LIFE AND TIMES OF JOSIAH 3-87 - - _The original numbering of these writings has been retained. - Many of the above may be had separately in pamphlet form._ - - - - -FORGIVENESS OF SINS - -WHAT IS IT? - - -Oh, the blessedness! transgression forgiven--sin covered! This truly -is blessedness; and without this, blessedness must be unknown. To have -the full assurance that my sins are all forgiven is the only -foundation of true happiness. To be happy without this is to be happy -on the brink of a yawning gulf, into which I may at any moment be -dashed forever. It is utterly impossible that any one can enjoy solid -happiness until he is possessed of the divine assurance that all his -guilt has been canceled by the blood of the cross. Uncertainty as to -this must be the fruitful source of mental anguish to any soul who has -ever been led to feel the burden of sin. To be in doubt as to whether -my guilt was all borne by Jesus, or is yet on my conscience, is to be -miserable. - -Now, before proceeding to unfold the subject of forgiveness, I should -like to ask my reader a very plain, pointed, personal question, -namely, Dost thou believe that thou canst have the clear and settled -assurance that thy sins are forgiven? I ask this question at the -outset, because there are many, now-a-days, who profess to preach the -gospel of Christ, and yet deny that any one can be sure that his sins -are forgiven. They maintain that it is presumption for any one to -believe in the forgiveness of his sins; and, on the other hand, they -look upon it as a proof of humility to be always in doubt as to this -most momentous point. In other words, it is presumption to believe -what God says, and humility to doubt it. This seems strange in the -face of such passages as the following: "Thus it is written, and thus -it behooved Christ to suffer, and to rise from the dead the third day; -and that repentance and remission of sins should be preached in His -name among all nations, beginning at Jerusalem" (Luke xxiv. 46, 47); -"In whom _we have_ redemption through His blood, _the forgiveness of -sins_, according to the riches of His grace." (Eph. i. 7; Col. i. 14.) - -Here we have remission, or forgiveness, of sins (the word is the same -in the three passages) preached in the name of Jesus, and possessed by -those who believed that preaching. A proclamation was sent to the -Ephesians and Colossians, as belonging to the "all nations," telling -them of forgiveness of sins, in the name of Jesus. They believed this -proclamation, and entered on the possession of the forgiveness of -sins. Was this presumption on their part? or would it have been piety -and humility to doubt the forgiveness of sins? True, they had been -great sinners--"dead in trespasses and sins," "children of wrath," -"aliens and foreigners," "enemies by wicked works." Some of them had -doubtless bowed the knee to Diana. They had lived in gross idolatry -and all manner of wickedness. But then, "forgiveness of sins" had been -preached to them in the name of Jesus. Was this preaching true, or -was it not? Was it for them, or was it not? Was it all a dream--a -shadow--a myth? Did it mean nothing? Was there nothing sure, nothing -certain, nothing solid about it? - -These are plain questions, demanding a plain answer from those who -assert that no one can know for certain that his sins are forgiven. -If, indeed, no one can know it now, then how could any one have known -it in apostolic times? If it could be known in the first century, then -why not in the nineteenth? "David describeth the blessedness of the -man unto whom God imputeth righteousness without works, saying, -Blessed are they whose iniquities are forgiven, and whose sins are -covered. Blessed is the man to whom the Lord will not impute sin." -(Rom. iv. 6-8.) Hezekiah could say, "Thou _hast cast all my sins_ -behind Thy back." (Isaiah xxxviii. 17.) The Lord Jesus said to one, in -His day, "Son, be of good cheer; thy sins be forgiven thee." (Matt. -ix. 2.) - -Thus at all times forgiveness of sins was known with all the certainty -which the word of God could give. Any one of the cases aduced above is -sufficient to overthrow the teaching of those who assert that _no one_ -can know that his sins are forgiven. If I find from Scripture that any -one ever knew this marvelously precious blessing, that is quite enough -for me. Now, when I open my Bible, I find persons who had been guilty -of all manner of sins brought to the knowledge of forgiveness; and I -therefore argue that it is possible for the very vilest sinner to know -now, with divine certainty, that his sins are forgiven. Was it -presumption in Abraham, in David, in Hezekiah, in the palsied man, -and in numbers besides, to believe in the forgiveness of sins? Would -it have been a sign of humility and true piety in them to doubt? It -will perhaps be argued that these were all special and extraordinary -cases. Well, it matters not, so far as our present question is -concerned, whether they were ordinary or extraordinary. One thing is -plain--they completely disprove the assertion that _no one_ can know -that his sins are forgiven. The word of God teaches me that numbers, -subject to like passions, like infirmities, like failures, and like -sins as the writer and reader, were brought to know and rejoice in the -full forgiveness of sins; and hence those who maintain that no one can -be sure on this momentous question have no scriptural foundation for -their opinion. - -But is it true that the cases recorded in the Holy Scriptures are so -special and extraordinary as not to afford any precedent for us? By no -means. If any case could be so regarded, it is surely that of Abraham, -and yet of him we read that "it was not written for his sake alone, -that righteousness was imputed to him: _but for us also_, to whom it -shall be imputed, if we believe on Him that raised up Jesus our Lord -from the dead; who was delivered for our offences, and was raised -again for our justification." (Rom. iv. 23-25.) Abraham "believed in -the Lord; and He counted it to him for righteousness." (Gen. xv. 6.) -And the Holy Ghost declares that righteousness shall be imputed to us -also if we believe,--"Be it known unto you therefore, men and -brethren, that through this man is preached unto you the forgiveness -of sins; and by Him all that believe are justified from all things -from which ye could not be justified by the law of Moses" (Acts xiii. -38, 39.); "To Him give _all the prophets_ witness, that through His -name _whosoever believeth_ in Him shall receive remission of sins." -(Acts x. 43.) - -Now, the question is, What did the apostles Peter and Paul mean when -they so unreservedly preached the forgiveness of sins to those who -listened to them? Did they really mean to convey to their hearers the -idea that no one could be sure that he possessed this forgiveness of -sins? When in the synagogue of Antioch, Paul said to his audience, "We -declare unto you _glad tidings_," did he entertain the notion that no -one could be sure that his sins were forgiven? How could the gospel -ever be called "glad tidings" if its only effect were to leave the -soul in doubt and anxiety? If indeed it be true that no one can enjoy -the assurance of pardon, then the whole style of apostolic preaching -should be reversed. We might then expect to find Paul saying to his -hearers, Be it known unto you therefore, men and brethren, that no one -can ever know, in this life, whether his sins are forgiven or not. Is -there aught like this in the entire range of apostolic preaching and -teaching? Do not the apostles everywhere set forth, in the fullest and -clearest manner, remission of sins as the necessary result of -believing in a crucified and risen Saviour? Is there the most remote -hint of that which is so much insisted upon by some modern teachers, -namely, that it is a dangerous presumption to believe in the full -forgiveness of all our sins, and that it argues a pious and humble -frame of soul to live in perpetual doubt? Is there no possibility of -ever enjoying, in this world, the comfortable certainty of our eternal -security in Christ? Can we not rely upon God's word, or commit our -souls to the sacrifice of Christ? Can it be possible that the only -effect of God's glad tidings is to leave the soul in hopeless -perplexity? Christ has put away sin; but I cannot know it! God has -spoken; but I cannot be sure! The Holy Ghost has come down; but I -cannot rely upon His testimony! It is piety and humility to doubt -God's word, to dishonor the atonement of Christ, and to refuse the -faith of the heart to the record of the Holy Ghost! Alas! alas! if -this is the gospel, then adieu to peace and joy in believing. If this -is Christianity, then in vain has "the dayspring from on high visited -us, to give the knowledge of salvation through the remission of our -sins." (Luke i.) If no one can have this "knowledge of salvation," -then to what end has it been given? - -And let my reader bear in mind that the question before us is not -whether a person may not deceive himself and others. This would be at -once conceded. Thousands, alas! have deceived themselves, and -thousands more have deceived others; but is that any reason why I -cannot possess the absolute certainty that what God has said is true, -and that the work of Christ has availed to put away all my sins? - -Men have deceived themselves, and therefore I am afraid to trust -Christ! Men have deceived others, and therefore I am afraid that God's -word will deceive me! This is really what it all amounts to, when put -into plain language. And is it not well to have things thus put? Is it -not needful, at times, to strip certain propositions of the dress in -which legality and fleshly pietism would clothe them, so that we may -see what they are? Does it not behove us, when men stand forth as the -professed and authorized exponents of a sound and enlightened -Christianity, to test what they say by the unerring standard of Holy -Scripture? Assuredly it does. And if they tell us we can never be sure -of salvation; and that it is presumption to think of such a thing; -and, further, that the very utmost we can attain to in this life is a -faint hope that, through the mercy of God, we may get to heaven when -we die; we must utterly reject such teaching, as being in direct -opposition to the Word of God. False theology tells me I can never be -sure, God's Word tells me I can. Which am I to believe? The former -fills me with gloomy doubts and fears; the latter imparts divine -certainty. That casts me upon my own efforts; this, upon a finished -work. To which shall I attend? Is there a shadow of foundation, -throughout the entire volume of God, for the notion that no one can be -sure of his eternal salvation? I most fearlessly assert there is not. -So far from this, the Word of God, in every section of it, sets before -us, in the clearest way, the privilege of the believer to enjoy the -most unclouded certainty as to his pardon and acceptance in Christ. - -And, let me ask, is it not due to God's faithful Word and Christ's -finished work, that the soul confiding therein should enjoy the -fullest assurance? True, it is by faith that any one can so confide, -and this faith is wrought in the heart by the Holy Ghost. But all -this in nowise affects our present question. What I desire is, that my -reader should rise from the study of this paper with a full and firm -conviction that it is possible for him to possess the present -assurance that he is as safe as Christ can make him. If any sinner -ever enjoyed this assurance, then why may not my reader now enjoy it? -Is Christ's work finished? Is God's Word true? Yes, verily. Then, if I -simply trust therein, I am pardoned, justified and accepted. All my -sins were laid on Jesus when He was nailed to the cursed tree. Jehovah -made them all meet on Him. He bore them and put them away, and now He -is up in heaven without them. This is enough for me. If the One who -stood charged with _all_ my guilt is now at the right hand of the -Majesty in the heavens, then, clearly, there is nothing against me. -All that divine justice had against me was laid on the Sin-bearer, and -He endured the wrath of a sin-hating God that I might be freely and -forever pardoned and accepted in a risen and glorified Saviour. - -These are glad tidings. Does my reader believe them? Say, beloved, -dost thou heartily believe in a dead and risen Christ? Hast thou come -to Him as a lost sinner, and put thy heart's full confidence in Him? -Does thou believe that "He died for our sins according to the -Scripture, and that He was buried and rose again the third day -according to the Scriptures"? If so, thou art saved, justified, -accepted, complete in Christ. True, thou art, in thyself, a poor -feeble creature, having an evil nature to contend with every moment; -but Christ is thy life, and He is thy wisdom, and thy righteousness, -thy sanctification, thy redemption, thy all. He ever lives for thee up -in heaven. He died to make thee clean. He lives to keep thee clean. -Thou art made as clean as His death can make thee, and thou art kept -as clean as His life can keep thee. He made Himself responsible for -thee. God sees thee to be what Christ has made thee to be. He sees -thee in Christ and as Christ. Wherefore, then, I pray thee, tread no -more those gloomy corridors of legalism, pietism, and false theology, -which have resounded for ages with the sighs and groans of poor -sin-burdened and misguided souls; but, seeing the fullness of thy -portion, and the completeness of thy standing in a risen and -victorious Christ, rejoice in Him all thy days upon earth, and live in -the hope of being with Him forever in His own mansions of heavenly -glory. - -Having thus sought to establish the fact that it is possible for one -to know, upon divine authority, that his sins are forgiven, we shall -now, in dependence upon the teaching of the Spirit of God, proceed to -consider the subject of forgiveness of sins, as unfolded in the Word, -and, in doing so, we shall present it under the three following heads; -namely, - -First, the _ground_ on which God forgives sins. - -Secondly, the _extent_ to which He forgives sins. - -Thirdly, the _style_ in which He forgives sins. There is value in this -threefold presentation, as it gives clearness, fullness and precision -to our apprehension of the subject as a whole. The more clearly we -understand the ground of divine forgiveness, the more shall we -appreciate the extent, and admire the style thereof. - -May God the Spirit now be our guide while we ponder, for a little, - - -THE GROUND OF DIVINE FORGIVENESS. - -It is of the very last importance that the anxious reader should -understand this cardinal point. It is quite impossible that a divinely -convicted conscience can enjoy true repose until the ground of -forgiveness is clearly seen. There may be certain vague thoughts -respecting the mercy and goodness of God, His readiness to receive -sinners and pardon their sins, His unwillingness to enter the place of -judgment, and His promptness to enter the place of mercy,--all this -there may be; but until the convicted soul is led to see how God can -be just and yet the Justifier--how He can be a just God and yet a -Saviour-God--how He has been glorified with respect to sin--how all -the divine attributes have been harmonized, it must be a stranger to -the peace of God which truly passeth all understanding. A conscience -on which the light of divine truth has poured itself in convicting -power, feels and owns that sin can never enter into the presence of -God--that sin, wherever it is found, can only be met by the just -judgment of a sin-hating God. Hence, until the divine method of -dealing with sin is understood and believed, there must be intense -anxiety. Sin is a reality, God's holiness is a reality, conscience is -a reality, judgment to come is a reality. All these things must be -looked at and duly considered. Justice must be satisfied; conscience, -purged; Satan, silenced. How is all this to be done? Only by the cross -of Jesus. - -Here, then, we have the true ground of divine forgiveness. The -precious atonement of Christ forms the base of that platform on which -a just God and a justified sinner meet in sweet communion. In that -atonement I see sin condemned, justice satisfied, the law magnified, -the sinner saved, the adversary confounded. Creation never exhibited -aught like this. There, the creature enjoyed the manifestation of -power, wisdom and goodness; but the fairest fields of the old creation -presented nothing like "grace reigning through righteousness"--nothing -like a glorious combination of "righteousness and peace, mercy and -truth." It was reserved for Calvary to display all this. There, that -grand and all-important question, How can God be just and the -Justifier? received a glorious reply. The death of Christ furnishes -the answer. A just God dealt with sin at the cross, in order that a -justifying God might deal with the sinner on the new and everlasting -ground of resurrection. God could not tolerate or pass over a single -jot or tittle of sin; but He could put it away. He has condemned sin. -He has poured out His righteous wrath upon sin, in order that He might -pour the everlasting beams of His favor upon the believing sinner. - - "On Jesus' cross this record's graved, - Let sin be judged and sinners saved." - -Precious record! may every anxious sinner read it with the eye of -faith. It is a record which must impart settled peace to the heart. -God has been satisfied as to sin. This is enough for me. Here my -guilty, troubled conscience finds sweet repose. I have seen my sins -rising like a dark mountain before me, threatening me with eternal -wrath; but the blood of Jesus has blotted them all out from God's -view. They are gone, and gone forever--sunk as lead into the mighty -waters of divine forgetfulness, and I am free--as free as the One who -was nailed to the cross for my sins, but who is now on the throne -without them. - -Such, then, is the ground of divine forgiveness. What a solid ground! -Who or what can touch it? Justice _has_ owned it. The troubled -conscience _may_ rest in it. Satan _must_ acknowledge it. God has -revealed Himself as a Justifier, and faith walks in the light and -power of that revelation. Nothing can be simpler, nothing clearer, -nothing more satisfactory. If God reveals Himself as a Justifier, then -I am justified through faith in the revelation. When the moral glories -of the cross shine upon the sinner, he sees and knows, believes and -owns, that the One who has judged his sins in death, has justified him -in resurrection. - -Anxious reader, see, I beseech thee, that thou apprehendest the true -ground of the forgiveness of sins. There is no use in our proceeding -to consider the _extent_ and _style_ until thy poor troubled -conscience has been led to rest upon the imperishable _ground_ of -forgiveness. Let me reason with thee. What is to hinder thee, from -this very moment, resting on the foundation of accomplished atonement? -Say, does thy conscience need something more to satisfy it than that -which satisfied the inflexible justice of God? Is not the ground on -which God reveals Himself as a righteous Justifier sufficiently strong -for thee to stand upon as a justified sinner? What sayest thou, -friend? Art thou satisfied? Is Christ sufficient for thee? Art thou -still searching for something in thyself, thy ways, thy works, thy -thoughts, thy feelings? If so, give up the search as utterly vain. -Thou wilt never find any thing. And even though thou couldst find -something, it would only be an encumbrance, a loss, a hindrance. -Christ is sufficient for God, let Him be sufficient for thee likewise. -Then--but not until then--wilt thou be truly happy. - -May God the Holy Ghost cause thee to rest, this moment, upon an -all-sufficient sacrifice, as the only ground of divine forgiveness, so -that thou mayest be able to enter, with real intelligence and -interest, upon the examination of the second point in our subject, -namely,-- - - -THE EXTENT OF DIVINE FORGIVENESS. - -Very many are perplexed as to this. They do not see the fullness of -the atonement; they do not grasp the emancipating fact of its -application to all their sins; they do not enter into the full force -of those lines, which perhaps they often sing,-- - - "All thine iniquities who doth - Most graciously forgive." - -They seem to be under the impression that Christ only bore some of -their sins, namely, their sins up to the time of their conversion. -They are troubled as to the question of their daily sins, as if these -were to be disposed of upon a different ground from their past sins. -Thus they are at times much cast down and sorely beset. Nor could it -be otherwise with them until they see that in the death of Christ, -provision was made for the full forgiveness of ALL their sins. True it -is that the child of God who commits sin has to go to his Father and -confess that sin. But what does the apostle say in reference to one so -confessing his sins? "God is faithful and just to forgive us our sins -and to cleanse us from all unrighteousness." Now, why does he say, -"Faithful and just"? Why does he not say, "Gracious and merciful"? -Because he speaks on the ground that the entire question of sin was -gone into and settled by the death of Christ, who is now up in heaven -as the righteous Advocate. On no other ground could God be faithful -and just in connection with the forgiveness of sins. The sins of the -believer have _all_ been atoned for on the cross. If one had been left -out, he should be eternally lost, inasmuch as it is impossible that a -single sin, however trifling, can ever enter the precincts of the -sanctuary of God. And, further, let me add, if all the believer's sins -were not atoned for in the death of Christ, then, neither by -confession, nor by prayer, nor by fasting, nor by any other means, -could they ever be forgiven. The death of Christ is the _only_ ground -on which God could, in faithfulness and justice, forgive sin; and we -know He must either do it in faithfulness and justice, or not at all. -This is to His praise and our exceeding comfort. - -But I can imagine my reader exclaiming, "What! do you mean to say that -my _future_ sins were all atoned for?" To this I reply that all our -sins were future when Christ bore them on the accursed tree. The sins -of all believers, for the last eighteen centuries, were future when -Christ died for them. Hence, if the idea of future sins presents a -difficulty in reference to what we may commit, if left here, it -presents just as great a difficulty in reference to what we have -committed.[1] But, in truth, all this perplexity about future sins -arises very much from the habit of looking at the cross from our own -point of view instead of God's--looking at it from earth instead of -from heaven. Scripture never speaks of future sins. Past, present, and -future are only human and earthly. All is an eternal now with God. All -our sins were before the eye of infinite Justice at the cross, and all -were laid on the head of Jesus, the Sin-bearer, who, by His death, -laid the eternal foundation of forgiveness of sins, in order that the -believer, at any moment of his life, at any point in his history, at -any stage of his career, from the time at which the hallowed tidings -of the gospel fall upon the ear of faith, until the moment in which he -steps into the glory, may be able to say, with clearness and decision, -without reserve, misgiving, or hesitation, "Thou hast cast all my sins -behind Thy back." To say this, is but faith's response to God's own -declaration, when He says, "Their sins and their iniquities will I -remember no more;" "Jehovah hath made to meet on Him the iniquities of -us all." - - [1] Let it be remembered that all the value of the atoning sufferings - of Christ on the cross are ever before God, and the soul of the - believer will there find the unchanging foundation of the blessed - words of Rom. viii. 34: "_Who is he that condemneth? It is Christ that - died, yea rather, that is risen again, who is even at the right hand - of God, who also maketh intercession for us._" - -Let us, by way of illustration, take the case of the thief on the -cross. When he, as a convicted sinner, cast the eye of faith upon that -blessed One who hung beside him, was he not, then and there, rendered -fit to enter the paradise of God? Was he not furnished with a divine -title to pass from the cross of a malefactor into the presence of God? -Unquestionably. Did he need anything more to be done for him, in him -or with him, in order to fit him for heaven? By no means. Well, then, -suppose that, instead of passing into heaven, he had been permitted to -come down from the cross,--suppose the nails had been extracted and he -allowed to go at liberty; he would have had sin in his nature, and, -having sin in his nature, he would have been liable to commit sin, in -thought, word, and deed. Now, could he ever lose his title, his -fitness, his meetness? Surely not. His title was divine and -everlasting. All his sins were borne by Jesus. That which had fitted -him to enter heaven at the first, had fitted him once and forever, so -that if he had remained on earth for fifty years, he would, at any -moment, have been equally fit to enter heaven. - -True it is, if the pardoned sinner commits sin, his communion is -interrupted, and there must be the hearty confession of that sin ere -his communion can be restored. "If we say that we have fellowship with -Him, and walk in darkness, we lie, and do not the truth." But this is -obviously a different point altogether. My communion may be -interrupted, but my title can never be forfeited. All was accomplished -on the cross. Every trace of sin and guilt was atoned for by that -peerless, priceless sacrifice. By that sacrifice, the believer is -transferred from a position of guilt and condemnation into a position -of justification and perfect favor. He is translated from a condition -in which he had not a single trace of righteousness, into a condition -in which he has not a single trace of guilt, nor ever can have. He -stands in grace, he is under grace, he breathes the very atmosphere of -grace, and he never can be otherwise, according to God's view. If he -commits sin (and who does not?) there must be confession. And what -then? Forgiveness and cleansing, on the ground of the faithfulness and -justice of God which have had their divine answer in the cross. _All -is founded on the cross._ The faithfulness and justice of God, the -advocacy of Christ, our confession, our full forgiveness, our perfect -cleansing, the restoration of our communion, all rests upon the solid -basis of the precious blood of Christ. - -My reader will bear in mind that we are, at present, occupied with the -one point, namely, the extent of divine forgiveness. There are other -points of great importance which might be looked at in connection, -such as the believer's oneness with Christ, his adoption into the -family of God, the indwelling of the Holy Ghost, all of which -necessarily imply the full forgiveness of sins; but we must confine -ourselves to our immediate theme, and having endeavored to set forth -the ground and the extent, we shall close with a few words on - - -THE STYLE OF DIVINE FORGIVENESS. - -We are all conscious of how much depends upon the style of an action. -Indeed, there is frequently far more power in the style than in the -substance. How often have we heard such words as these, "Yes, I own -he did me a favor; but then he did it in such a way as to take away -all the good of it." Now, the Lord has His style of doing things, -blessed be His name. He not only does great things, but He does them -in such a way as to convince us that His heart is in the doing of -them. Not only is the substance of His acts good, but the style most -charming. - -Let us have a sample or two. Look, for instance, at Christ's touching -word to Simon the Pharisee, in Luke vii. "When they had nothing to -pay, he _frankly_ forgave them both." Now, so far as the mere matter -of the debt was concerned, the result would have been the same -whatever style had been adopted. But what heart does not perceive the -moral power of the word "frankly"? Who would part with it? Who could -bear to see the substance stripped of its style? The creditor might -forgive with a murmur about the amount. That murmur would, in the -judgment of a sensitive heart, rob the act of all its charms. On the -other hand, the frankness of the style enhances, beyond expression, -the value of the substance. - -Again, look, for a moment, at that familiar but ever fruitful section -of inspiration, Luke xv. Each of the parables illustrates the power -and beauty of style. When the man finds his sheep, what does he do? -Does he complain of all the trouble, and commence to drive the sheep -home before him? Ah, no! this would never do. What then? "He layeth it -on His shoulders." How? Complaining of the weight or the trouble? Nay; -but "_rejoicing_." Here we have the lovely style. He showed that He -was glad to get His sheep back again. The sheep would have been safe -on the shoulder however it had been placed there; but who would part -with the word "rejoicing"? Who would bear to see the substance of the -action stripped of its charming style? - -So, also, in the case of the woman and her lost piece of silver. "She -lights a candle, sweeps the house, and seeks." How? With dullness, -weariness and indifference? By no means; but "diligently," like one -whose whole heart was in her work. It was quite manifest that she -really wanted to find the lost piece of silver. Her style proved this. - -Lastly, mark the style of the father in receiving the poor returning -prodigal. "When he was yet a great way off, his father saw him, and -had compassion, and _ran_ and fell on his neck and kissed him." He -does not send out a servant to tell the erring one to turn aside into -one of the out-offices, or betake himself to the kitchen, or even to -confine himself to his own room. No; he himself _runs_. He, as it -were, lays aside his paternal dignity, in order to give expression to -his fatherly affection. He is not satisfied with merely receiving the -wanderer back: he must prove that his whole heart is in the reception; -and this he does, not merely by the substance of the act, but by his -style of doing it. - -Various other passages might be adduced to illustrate the style of -divine forgiveness, but the above will suffice to prove that God -graciously recognizes the power which style has to act upon the human -heart. I shall, therefore, in closing this paper, make an earnest -appeal to my reader, as to what he now thinks of the ground, the -extent, and the style of divine forgiveness. - -Beloved reader, thou seest that the ground is as stable as the very -throne of God itself, that the extent is infinite, and the style all -that the heart could possibly desire. Say, therefore, art thou -satisfied as to the great question of the forgiveness of sins? Can you -any longer doubt God's willingness to forgive, when He has set before -you, in such a way, the ground on which, the extent to which, and the -style in which, He forgives sin? Can you hesitate when He actually - - "Opens His own heart to thee, - And shows His thoughts how kind they be"? - -He stands with open arms to receive thee. He points thee to the cross, -where His own hand laid the foundation of forgiveness, and assures -thee that all is done, and beseeches thee to rest now, henceforth and -for evermore, in that which He has wrought for you. May the blessed -Spirit lead thee to see these things in all their clearness and -fullness, so that thou mayest not only believe in the forgiveness of -sins, but believe also that all thy sins are frankly and forever -forgiven. - - C. H. M. - - - - -REGENERATION: WHAT IS IT? - - -There are few subjects which have given rise to more difficulty and -perplexity than that of regeneration, or the new birth. Very many who -are themselves the subjects of this new birth are at a loss to know -what it is, and filled with doubt as to whether they have ever really -experienced it. Many there are who, were they to clothe their desires -in words, would say, "Oh, that I knew for certain that I had passed -from death unto life. If only I were sure that I was born again, I -should be happy indeed." Thus they are harassed with doubts and fears -from day to day and from year to year. Sometimes they are full of hope -that the great change has passed upon them; but, anon, something -springs up within them which leads them to think their former hopes -were a delusion. Judging from feeling and experience rather than from -the plain teaching of the word of God, they are, of necessity, plunged -into uncertainty and confusion as to the whole matter. - -Now, I would desire to enter, in company with my reader, upon an -examination, in the light of Scripture, of this most interesting -subject. It is to be feared that very much of the misapprehension -which prevails in reference thereto, arises from the habit of -preaching regeneration and its fruits instead of Christ. The effect is -put before the cause, and this must always produce derangement of -thought. - -Let us, then, proceed to consider this question. What is regeneration? -How is it produced? What are its results? - - -I. And, first, What is regeneration? Very many look upon it as a -change of the old nature, produced, no doubt, by the influence of the -Spirit of God. This change is gradual in its operation, and proceeds, -from stage to stage, until the old nature is completely brought under. -This view of the subject involves two errors; namely, first, an error -as to the real condition of our old nature; and, secondly, as to the -distinct personality of the Holy Ghost. It denies the hopeless ruin of -nature, and represents the Holy Ghost more as an influence than as a -Person. - -As to our true state by nature, the word of God presents it as one of -total and irrecoverable ruin. Let us adduce the proofs. "And God saw -that the wickedness of man was great in the earth, and that _every_ -imagination of the thoughts of his heart was _only_ evil -_continually_." (Gen. vi. 5.) The words "_every_," "_only_," and -"_continually_," set aside every idea of a redeeming feature in man's -condition before God. Again, "The Lord looked down from heaven upon -the children of men, to see if there were any that did understand, and -seek God. They are _all_ gone aside, they are _all_ together become -filthy: there is _none_ that doeth good; no, not one." (Ps. xiv. 2, -3.) Here, again, the expressions "_all_," "_none_," "_no_, _not one_," -preclude the idea of a single redeeming quality in man's condition, as -judged in the presence of God. Having thus drawn a proof from Moses -and one from the Psalms, let us take one or two from the prophets. -"Why should ye be stricken any more? Ye will revolt more and more: the -_whole_ head is sick, and the _whole_ heart faint. From the sole of -the foot even unto the head there is no soundness in it." (Is. i. 5, -6.) "The voice said, 'Cry.' And he said, 'What shall I cry?' _All_ -flesh is grass, and all the goodliness thereof is as the flower of the -field." (Isa. xl. 6.) "The heart is deceitful above all things, and -desperately wicked: who can know it?" (Jer. xvii. 9.) - -The above will suffice from the Old Testament. Let us now turn to the -New. "Jesus did not commit Himself unto them, because He knew all, and -needed not that any should testify of man: for He knew what was in -man." (John ii. 24, 25.) "That which is born of the flesh is flesh." -(John iii. 6.) Read, also, Romans iii. 9-19. "Because the carnal mind -is enmity against God: for it is not subject to the law of God; -neither, indeed, can be." (Rom. viii. 7.) "Having no hope, and without -God in the world." (Eph. ii. 12.) These quotations might be -multiplied, but there is no need. Sufficient proof has been adduced to -show forth the true condition of nature. It is "lost," "guilty," -"alienated," "without strength," "evil only," "evil continually." - -How, then, we may lawfully inquire, can that which is spoken of in -such a way ever be changed or improved? "Can the Ethiopian change his -skin, or the leopard his spots?" "That which is crooked cannot be made -straight." The fact is, the more closely we examine the word of God, -the more we shall see that it is not the divine method to improve a -fallen, ruined thing, but to bring in something entirely new. It is -precisely thus in reference to man's natural condition,--God is not -seeking to improve it. The gospel does not propose, as its object, to -better man's nature, but to give him a new one. It seeks not to put a -new piece upon an old garment, but to impart a new garment altogether. -The law looked for something in man, but never got it. Ordinances were -given, but man used them to shut out God. The gospel, on the contrary, -shows us Christ magnifying the law and making it honorable; it shows -Him dying on the cross, and nailing ordinances thereto; it shows Him -rising from the tomb, and taking His seat as a Conqueror, at the right -hand of the Majesty in the heavens; and, finally, it declares that all -who believe in His name are partakers of His own life, and are one -with Him who is risen. (See, carefully, the following passages: John -xx. 31; Acts xiii. 39; Rom. vi. 4-11; Eph. ii. 1-6; iii. 13-18; Col. -ii. 10-15.) - -It is of the very last importance to be clear and sound as to this. If -I am led to believe that regeneration is a certain change in my old -nature, and that this change is gradual in its operation, then, as a -necessary consequence, I shall be filled with continual anxiety and -apprehension, doubt and fear, depression and gloom, when I discover, -as I surely shall, that nature is nature, and will be nought else but -nature to the end. No influence or operation of the Holy Ghost can -ever make the flesh spiritual. "That which is born of the flesh is -flesh," and can never be aught else but "flesh"; and "all flesh is as -grass,"--as withered grass. The flesh is presented in Scripture not as -a thing to be improved, but as a thing which God counts as "dead," and -which we are called to "mortify,"--subdue and deny, in all its -thoughts and ways. In the cross of the Lord Jesus Christ we see the -end of everything pertaining to our old nature. "They that are -Christ's have crucified the flesh with the affections and lusts." -(Gal. v. 24.) He does not say, They that are Christ's are improving, -or trying to improve, the flesh. No; but they "have crucified it." It -is utterly unimprovable. How can they do this? By the energy of the -Holy Ghost, acting not _on_ the _old_ nature, but _in_ the new, and -enabling them to keep the old nature where the cross has put it, -namely, in the place of death. God expects nothing from the flesh; -neither should we. He looks upon it as dead; so should we. He has -_put_ it out of sight, and we should _keep_ it so. The flesh should -not be allowed to show itself. God does not own it. It has no -existence before Him. True, it is in us, but God gives us the precious -privilege of viewing and treating it as dead. His word to us is, -"Likewise reckon ye also yourselves to be dead indeed unto sin, but -alive unto God through Jesus Christ our Lord." (Rom. vi. 11.) - -This is an immense relief to the heart that has struggled for years in -the hopeless business of trying to improve nature. It is an immense -relief, moreover, to the conscience which has been seeking a -foundation for its peace in the gradual improvement of a totally -unimprovable thing. Finally, it is an immense relief to any soul that -may, for years, have been earnestly breathing after holiness, but has -looked upon holiness as consisting in the improvement of that which -hates holiness and loves sin. To each and all of such it is infinitely -precious and important to understand the real nature of regeneration. -No one who has not experienced it can conceive the intensity of -anguish and the bitterness of the disappointment which a soul feels, -who, vainly expecting some improvement in nature, finds, after years -of struggling, that nature is nature still--ever the same. And just in -proportion to the anguish and disappointment will be the joy of -discovering that God is not looking for any improvement in -nature,--that He sees _it_ as dead, and _us_ as alive in Christ,--one -with Him, and accepted in Him, forever. To be led into a clear and -full apprehension of this is divine emancipation to the conscience and -true elevation for the whole moral being. - -Let us, then, see clearly what regeneration is. It is a new -birth,--the imparting of a new life,--the implantation of a new -nature,--the formation of a new man. The old nature remains in all its -distinctness, and the new nature is introduced in all its -distinctness. This new nature has its own habits, its own desires, its -own tendencies, its own affections. All these are spiritual, heavenly, -divine. Its aspirations are all upward. It is ever breathing after the -heavenly source from which it has emanated. As in nature water always -finds its own level, so in grace the new--the divine--nature always -tends toward its own proper source. Thus regeneration is to the soul -what the birth of Isaac was to the household of Abraham (Gen. xxi.). -Ishmael remained the same Ishmael, but Isaac was introduced; so the -old nature remains the same, but the new is introduced. "That which is -born of the Spirit is spirit": it partakes of the nature of its -source. A child partakes of the nature of its parents, and the -believer is made "a partaker of the divine nature." (2 Peter i. 4.) -"_Of His own will_ begat He us." (James i. 18.) - -In a word, then, regeneration is God's own work, from first to last. -God is the Operator; man is the happy, privileged subject. His -co-operation is not sought in a work which must ever bear the impress -of one almighty hand. God was alone in creation, alone in redemption, -and He must be alone in the mysterious and glorious work of -regeneration. - - -II. Having endeavored to show, from various passages of Scripture, -that regeneration, or the new birth, is not a change of man's fallen -nature, but the imparting of a new--a divine--nature, we shall now, in -dependence upon the blessed Spirit's teaching, proceed to consider how -the new birth is produced,--how the new nature is communicated. This -is a point of immense importance, inasmuch as it places the word of -God before us as the grand instrument which the Holy Ghost uses in -quickening dead souls. "By the word of the Lord were the heavens -made," and by the word of the Lord are dead souls called into new -life. The word of the Lord is creative and regenerating. It called -worlds into existence; it calls sinners from death to life. The same -voice which, of old, said, "Let there be light," must, in every -instance, say, "Let there be life." - -If my reader will turn to the third chapter of John's gospel, he will -find, in our Lord's interview with Nicodemus, much precious -instruction in reference to the mode in which regeneration is -produced. Nicodemus held a very high place in what would be termed the -religious world. He was "a man of the Pharisees," "a ruler of the -Jews," "a master of Israel." He could hardly have occupied a more -elevated or influential position. But yet, it is very evident that -this highly privileged man was ill at ease. Despite all his religious -advantages, his heart felt a restless craving after something which -neither his Pharisaism, nor yet the entire system of Judaism could -supply. It is quite possible he might not have been able to define -what he wanted; but he wanted something, else he never would have -come to Jesus by night. It was evident that the Father was drawing -him, by a resistless though most gentle hand, to the Son; and the way -He took of drawing him was by producing a sense of need which nothing -around him could satisfy. This is a very common case. Some are drawn -to Jesus by a deep sense of guilt, some by a deep sense of need. -Nicodemus, obviously, belongs to the latter class. His position was -such as to preclude the idea of anything like gross immorality; and -hence it would not, in his case, be so much guilt on his conscience as -a void in his heart. But it comes to the same in the end: the guilty -conscience and the craving heart must both be brought to Jesus, for He -alone can perfectly meet both the one and the other. He can remove, by -His precious sacrifice, every stain from the conscience; and He can -fill up, by His peerless Person, every blank in the heart. The -conscience which has been purged by the blood of Jesus is perfectly -clean, and the heart which is filled with the Person of Jesus is -perfectly satisfied. - -However, Nicodemus had, like many beside, to unlearn a great deal ere -he could really grasp the knowledge of Jesus. He had to lay aside a -cumbrous mass of religious machinery ere he could apprehend the divine -simplicity of God's plan of salvation. He had to descend from the -lofty heights of Rabbinical learning and traditionary religion, and -learn the alphabet of the gospel in the school of Christ. This was -very humiliating to "a man of the Pharisees,"--"a ruler of the -Jews,"--"a master of Israel." There is nothing of which man is so -tenacious as his religion and his learning; and, in the case of -Nicodemus, it must have sounded passing strange upon his ear when "a -teacher come from God" declared to him, "Verily, verily, I say unto -thee, Except a man be born again, he cannot see the kingdom of God." -Being _by birth_ a Jew, and, as such, entitled to all the privileges -of a son of Abraham, it must have involved him in strange perplexity -to be told that he must be born again,--that he must be the subject of -a _new birth_, in order to see the kingdom of God. This was a total -setting aside of all his privileges and distinctions. It called him -down at once from the very highest to the very "lowest step of the -ladder." A Pharisee, a ruler, a master, was not one whit nearer to, or -fitter for, this heavenly kingdom, than the most disreputable of the -children of men. This was deeply humbling. If he could carry all his -advantages and distinctions with him, so as to have them placed to his -credit in this new kingdom, it would be something. This would secure -for him a position in the kingdom of God far above that of a harlot or -a publican. But then, to be told that he must be born again left him -nothing to glory in. This, I repeat, was deeply humbling to a learned, -religious, and influential man. - -But it was puzzling as well as humbling. "Nicodemus saith unto Him, -'How can a man be born when he is old? Can he enter the second time -into his mother's womb, and be born?'" Surely not. There would be no -more gained by a second natural birth than by a first. If a natural -man could enter ten thousand times into his mother's womb and be born, -he would be nought but a natural man after all, for "that which is -born of the flesh is flesh." Do what you will with flesh,--with -nature,--and you cannot alter or improve it. Nothing could change -flesh into spirit. You may exalt it to the rank of a Pharisee, a ruler -of the Jews, a master of Israel,--and you could hardly make it -higher,--but it will be flesh notwithstanding. If this were more -generally and clearly apprehended, it would prove the saving of -fruitless labor to hundreds. Flesh is of no value whatever. In itself -it is but withered grass; and as to its most pious endeavors, its -religious advantages and attainments, its works of righteousness, they -have been pronounced by the pen of inspiration to be as "filthy rags." -(Isaiah lxiv. 6.) - -But let us see the mode in which our blessed Lord replies to the -"how?" of Nicodemus. It is peculiarly interesting. Jesus answered, -"Verily, verily, I say unto thee, Except a man be born of water and of -the Spirit, he cannot enter into the kingdom of God. That which is -born of the flesh is flesh, and that which is born of the Spirit is -spirit. Marvel not that I said unto thee, 'Ye must be born again.' The -wind bloweth where it listeth, and thou hearest the sound thereof, but -canst not tell whence it cometh, and whither it goeth: so is every one -that is born of the Spirit." (John iii. 5-8.) Here we are distinctly -taught that regeneration, or the new birth, is produced by "water and -the Spirit." A man must be born of water and of the Spirit ere he can -see the kingdom of God, or enter into its profound and heavenly -mysteries. The keenest mortal vision cannot "see" the kingdom of God, -nor the most gigantic human intellect "enter" into the deep secrets -thereof. "The natural man receiveth not the things of the Spirit of -God; for they are foolishness unto him: neither can he know them, -because they are spiritually discerned." (1 Cor. ii. 14.) "Except a -man be born of water and of the Spirit, he cannot enter the kingdom of -God." - -It may be, however, that many are at a loss to know what is meant by -being "born of water." Certainly the expression has been made the -ground of very much discussion and controversy. It is only by -comparing scripture with scripture that we can ascertain the real -sense of any particular passage. It is a special mercy for the -unlettered Christian--the humble student of the inspired volume--that -he need not travel outside the covers of that volume in order to -interpret any passage contained therein. - -What, then, is the meaning of being "born of water"? We must reply to -this question by quoting two or three passages from the Word. In the -opening of John's Gospel we read, "He came unto His own, and His own -received Him not. But as many as received Him, to them gave He power -to become the sons of God, even to _them that believe on His name: -which were born_, not of blood, nor of the will of the flesh, nor of -the will of man, but _of God_." (John i. 11-13.) From this passage we -learn that every one who believes on the name of the Lord Jesus Christ -is born again,--born of God. This is the plain sense of the passage. -All who, by the power of God the Holy Ghost, believe on God the Son, -are born of God the Father. The source of the testimony is divine; the -object of the testimony is divine; the power of receiving the -testimony is divine; the entire work of regeneration is divine. Hence, -instead of being occupied with myself, and inquiring, like Nicodemus, -"How can I be born again?" I have simply to cast myself, by faith, on -Jesus; and thus I am born again. All who put their trust in Christ -have gotten a new life--are regenerated. - -Again, "Verily, verily, I say unto you, _He that heareth My word, and -believeth on Him that sent Me_, HATH everlasting life, and shall not -come into judgment; but is passed from death unto life." (John v. 24.) -"Verily, verily, I say unto you, He that believeth on Me hath -everlasting life." (John vi. 47.) "But these are written that ye might -believe that Jesus is the Christ, the Son of God; and that, -_believing, ye might have life through His name_." (John xx. 31.) All -these passages go to prove that the only way in which we can get this -new and everlasting life is by simply receiving the record concerning -Christ. All who believe that record, _have_ this new, this eternal -life. Mark, it is not those who merely _say_ they believe, but those -who actually _do believe_, according to the sense of the word in the -foregoing passages. There is life-giving power in the Christ whom the -Word reveals, and in the Word which reveals Him. "Verily, verily, I -say unto you, The hour is coming, and now is, when the dead shall hear -the voice of the Son of God; and they that hear shall live." And then, -lest ignorance should marvel or skepticism sneer at the idea of dead -souls hearing, it is added, "Marvel not at this: for the hour is -coming, in the which all that are in the graves shall hear His voice, -and shall come forth: they that have done good, unto the resurrection -of life; and they that have done evil, unto the resurrection of -judgment." (John v. 25, 28, 29.) The Lord Christ can make dead souls, -as well as dead bodies, hear His quickening voice. It is by His mighty -voice that life can be communicated to either body or soul. If the -infidel or the skeptic reasons and objects, it is simply because he -makes his own vain mind the standard of what ought to be, and thus -entirely shuts out God. This is the climax of folly. - -But the reader may feel disposed to inquire, What has all this to do -with the word "water," in John iii. 5? It has to do with it, inasmuch -as it shows that the new birth is produced, the new life communicated, -by the voice of Christ,--which is really the word of God, as we read -in the first chapter of James, "Of His own will begat He us _with the -word of truth_." (ver. 18.) So also in 1 Peter, "_Being born again_, -not of corruptible seed, but of incorruptible, _by the word of God_, -which liveth and abideth forever." (Pet. i. 23.) In both these -passages the Word is expressly set forth as the instrument by which -the new birth is produced. James declares that we are begotten "by the -Word of truth"; and Peter declares that we are "born again by the word -of God." If, then, our Lord speaks of being "born of water," it is -obvious that He represents the Word under the significant figure of -"water,"--a figure which "a master of Israel" might have understood, -had he only studied aright Ezekiel xxxvi. 25-27. - -There is a beautiful passage in the epistle to the Ephesians, in which -the Word is presented under the figure of water. "Husbands, love your -wives, even as Christ also loved the Church, and gave Himself for it; -that He might sanctify and cleanse it with _the washing of water by -the Word_." (Chap. v. 25-26.) So also in the epistle to Titus: "Not by -works of righteousness which we have done, but according to His mercy -He saved us, by the washing of regeneration, and renewing of the Holy -Ghost; which He shed on us abundantly, through Jesus Christ our -Saviour; that, being justified by His grace, we should be made heirs -according to the hope of eternal life." (Chap. iii. 5-7.) - -From all these quotations we learn that the word of God is the grand -instrument of which the Holy Ghost makes use in calling dead souls -into life. This truth is confirmed, in a peculiarly interesting -manner, by our Lord's conversation with Nicodemus; for, instead of -replying to the repeated inquiry, "How can these things be?" He sets -this "master of Israel" down to learn the simple lesson taught by -"the brazen serpent." The bitten Israelite of old was to be healed by -simply _looking_ at the serpent of brass on the pole: the dead sinner -now is to get life by simply looking at Jesus on the cross and Jesus -on the throne. The Israelite was not told to look at his wound, though -it was the sense of his wound that made him look: the dead sinner is -not told to look at his sins, though it is the sense of his sins that -will make him look. One look at the serpent healed the Israelite: one -look of faith at Jesus, who hung on the cross of Calvary, quickens the -dead sinner. The former had not to look a second time to be healed: -the latter has not to look a second time to get life. It was not the -way he looked, but the object he looked at, that healed the Israelite: -it is not the way he looks, but the object he looks at, that saves the -sinner: "_Look_ unto ME, and be ye saved, all the ends of the earth." - -Such was the precious lesson which Nicodemus was called to learn, such -the reply to his "how?" If a man begins to reason about the new birth, -he must be confounded; but if he believes in Jesus, he is born again. -Man's reason can never understand the new birth; but the word of God -produces it. Many are astray as to this. They are occupied with the -process of regeneration, instead of the Word which regenerates. Thus -they are perplexed and confounded. They are looking at self instead of -at Christ; and as there is an inseparable connection between the -object at which we look and the effect of looking at it, we can -easily see what must be the effect of looking in upon one's self. What -could an Israelite have gained by looking at his wound? Nothing. What -did he gain by looking at the serpent? Health. What does a sinner gain -by looking at himself? Nothing. What does he gain by looking at Jesus? -"Everlasting life." - - -III. We come now to consider, in the third and last place, the results -of regeneration,--a point of the deepest interest. Who can estimate -aright the glorious results of being a child of God? Who can unfold -those affections which belong to that high and hallowed relationship -in which the soul is placed by being born again? Who can fully explain -that precious fellowship which the child of God is privileged to enjoy -with his heavenly Father? "Behold, what manner of love the Father hath -bestowed upon us, that we should be called the sons of God: therefore -the world knoweth us not, because it knew Him not. Beloved, now are we -the sons of God, and it doth not yet appear what we shall be: but we -know that, when He shall appear, we shall be like Him, for we shall -see Him as He is. And every man that hath this hope in Him purifieth -himself, even as He is pure." (1 John iii. 1-3.) "For as many as are -led by the Spirit of God, they are the sons of God. For ye have not -received the spirit of bondage again to fear; but we have received the -Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself -beareth witness with our spirit, that we are the children of God: and -if children, then heirs; heirs of God and _joint-heirs_ with Christ; -if so be that we suffer with Him, that we may be also glorified -_together_." (Rom. viii. 14-17.) - -It is most important to understand the distinction between _life_ and -_peace_. The former is the result of being linked with Christ's -_Person_; the latter is the result of His _work_. "He that hath the -Son hath _life_," (1 John v. 12); but, "being _justified_ by faith, we -have _peace_," (Rom. v. 1),--"having made peace through the blood of -His cross." (Col. i. 20.) The very moment a man receives into his -heart the simple truth of the gospel, he becomes a child of God. The -truth which he receives is the "incorruptible seed" of "the divine -nature." (1 Pet. i. 23; 2 Pet. i. 4.) Many are not aware of all that -is involved in thus simply receiving the truth of the gospel. As in -nature, the child of a nobleman may not know the varied results of the -relationship, so it is, likewise, in grace. I may be ignorant both as -to the relationship and its results; but I am in it notwithstanding; -and being in it, I have the affections which belong to it, and I ought -to cultivate them, and allow them to entwine themselves artlessly -around their proper object, even Him who has begotten me by the Word -of truth. (James i. 18.) It is my privilege to enjoy the full flow of -parental affection emanating from the bosom of God, and to reciprocate -that affection, through the power of the indwelling Spirit. "Now _are_ -we the sons of God." He has made us such. He has attached this rare -and marvelous privilege to the simple belief of the truth. (John i. -12.) We do not reach this position "by works of righteousness which we -have done," or could do, but simply "according to His mercy He saved -us, by the washing of regeneration, and renewing of the Holy Ghost; -which He shed on us abundantly through Jesus Christ our Saviour; that -being justified by His grace, we should be _made heirs_ according to -the hope of eternal life." (Titus iii. 5-7.) We are "_called sons_" -and "_made_ heirs," and all this simply by the belief of the truth of -the gospel, which is God's "incorruptible seed." - -Take the case of the very vilest sinner, who up to this moment has -been living a life of gross wickedness. Let that person receive into -his heart the pure gospel of God,--let him heartily believe "that -Christ died for our sins according to the Scriptures; and that He was -buried, and that He rose again the third day according to the -Scriptures"--and he there, then and thus becomes a child of God, a -thoroughly saved, perfectly justified, and divinely accepted person. -In receiving into his heart the simple record concerning Christ, he -has received new life. Christ is the truth and the life; and when we -receive the truth we receive Christ, and when we receive Christ we -receive life,--"he that believeth on the Son _hath_ everlasting life." -(John iii. 36.) When does he get this life? The very moment he -believes,--"_believing_ ye might have life through His name." (John -xx. 31.) The truth concerning Christ is the seed of eternal life, and -when that truth is believed, life is communicated. - -Observe, this is what the Word of God declares--it is a matter of -divine testimony, not merely of human feeling. We do not get life by -_feeling_ something in ourselves, but by _believing_ something about -Christ; and that something we have on the authority of God's eternal -Word--"the Holy Scriptures." It is well to understand this. Many are -looking _in_ for evidences of the new life, instead of looking _out_ -at the object which imparts that life. It is quite true that "he that -believeth on the Son of God hath the witness in himself" (1 John v. -10.); but, be it remembered, it is "the witness" of a life which is -received by "_believing_ on the Son of God," not by looking in upon -one's self; and the more undividedly I am occupied with Christ, the -more distinct and satisfactory will be "the witness" in myself. If I -make the witness my object, I shall be plunged in doubt and -uncertainty; but if I make Christ my object, I have the witness in all -its divine integrity and power. There is special need of clearness as -to this, because of the strong tendency of our hearts to make -something _within_ the ground of our peace and contentment, instead of -building, absolutely and exclusively, upon Christ. The more simply we -cling to Christ, apart from all beside, the more peaceful and happy we -shall be; but directly we take the eye off Him, we become unhinged and -unhappy. - -In a word, then, my reader should seek to understand, with scriptural -accuracy, the distinction between _life_ and _peace_. The former is -the result of the connection with Christ's _Person_; the latter is the -result of believing in His finished _work_. We very frequently meet -with quickened souls who are in sad trouble and disquietude as to -their acceptance with God. They really do believe on the name of the -Son of God, and, believing, they have life; but, from not seeing the -fullness of the work of Christ as to their sins, they are troubled in -conscience--they have no mental repose. Take an illustration. If you -place a hundredweight upon the bosom of a dead man he does not feel -it. Place another, and another, and another, he is wholly unconscious. -Why? Because there is no _life_. Let us suppose, for a moment, the -entrance in of life, and what will be the result? A most distressing -sensation occasioned by the terrible weight upon the bosom. What then -will be needful in order to the full enjoyment of the life which had -been imparted? Clearly, the removal of the burden. It is somewhat thus -with the sinner who receives life by believing on the Person of the -Son of God. So long as he was in a state of spiritual death he had no -spiritual sensations--he was unconscious of any weight pressing upon -him. But the entrance of spiritual life has imparted spiritual -sensibilities, and he now feels a burden pressing upon his heart and -conscience, which he knows not exactly how to get rid of. He sees not -as yet all that is involved in believing on the name of the only -begotten Son of God. He does not see that Christ is at once his -righteousness and his life. He needs a simple view of the finished -atonement of Christ, whereby _all_ his sins were plunged in the waters -of eternal oblivion, and he himself introduced into the full favor of -God. It is this, and this alone, that can remove the heavy burden off -the heart, and impart that profound mental repose which nothing can -ever disturb. - -If I think of God as a judge, and myself as a sinner, I need the blood -of the cross to bring me into His presence, in the way of -righteousness. I must fully understand that every claim which God, the -righteous Judge, had upon me, a guilty sinner, has been divinely -answered and eternally settled by "the precious blood of Christ." This -gives my soul peace. I see that, through that blood, God can be "just -and the justifier of him which believeth in Jesus." (Rom. iii. 29.) I -learn that in the cross God has been glorified about my sins--yea, -that the whole question of sin was fully gone into and perfectly -settled between God and Christ amid the deep and awful solitudes of -Calvary. Thus my load is taken off, my weight removed, my guilt -canceled: I can breathe freely; I have perfect peace; there is -literally nothing against me; I am as free as the blood of Christ can -make me. The Judge has declared Himself satisfied as to sin by raising -the sinner's Surety from the dead, and placing Him at the right hand -of the Majesty in the heavens. - -But, then, there comes another thing of immense value. I not only see -myself as a guilty sinner provided with a way of access to God as a -righteous Judge, but I see God, in pursuance of His eternal counsels -of electing love, begetting me through the Word of truth, making me -His child, adopting me into His family, and setting me before Him in -such a way as that I can enjoy communion with Him as my Father in the -midst of all the tender endearments of the divine family circle. This -is obviously another phase of the believer's position and character. -It is no longer a question of his coming to God in the full and -settled consciousness that every just claim has been met--this in -itself is ineffably precious to every sin-burdened heart--but there is -far more than this: God is my Father and I am His child. He has a -Father's heart, and I can count on the tender affections of that heart -in the midst of all my feebleness and need. He loves me, not because -of what I am enabled to do, but because I am His child. - -Look at yonder tottering babe, the object of ceaseless care and -solicitude, wholly unable to promote his father's interests in any one -way, yet so loved by the father that he would not exchange him for ten -thousand worlds; and if it be thus with an earthly father, what must -it be with our heavenly Father? He loves us, not for aught that we are -able to do, but because we are His children. He has begotten us of His -own will, by the Word of truth. (James i. 18.) We could no more earn a -place in the heart of the Father than we could satisfy the claims of -the righteous Judge. All is of free grace. The Father has begotten -us, and the Judge has found a ransom. (Job xxxiii. 24.) We are debtors -to grace for both the one and the other. - -But, be it remembered, while we are wholly unable to earn, by our -works, a place in the Father's heart, or to satisfy the claims of the -righteous Judge, we are, nevertheless, responsible to "believe the -record which God has given of His Son." (1 John v. 9-11.) I say this -lest, by any means, my reader should be one of those who intrench -themselves behind the dogmas of a one-sided theology, while refusing -to believe the plain testimony of God. Many there are--intelligent -people, too--who, when the gospel of the grace of God is pressed upon -their acceptance, are ready to reply, I cannot believe unless God -gives me power to do so; nor shall I ever be endowed with that power -unless I am one of the elect. If I belong to the favored number, I -_must_ be saved; if not, I _can't_. - -This is a thoroughly one-sided theology; and not only so, but its one -side is turned the wrong way--yea, it is so turned as to wear the form -of an absurd but most dangerous fatalism, which completely destroys -man's responsibility, and casts dishonor upon God's moral -administration. It sends man forth upon a wild career of reckless -folly, and makes God the author of the sinner's unbelief. This is, in -good truth, to add insult to injury. It is, first, to make God a liar, -and then charge Him with being the cause of it. It is to reject his -proffered love, and blame Him for the rejection. This is, in reality, -the most daring wickedness, though based, as I have said, upon a -one-sided theology. - -Now, does any one imagine that an argument so flimsy will hold good -for a moment in the presence of the king of terrors, or before the -judgment-seat of Christ? Is there a soul throughout the gloomy regions -of the lost that would ever think of charging God with being the -author of its eternal perdition? Ah, no! it is only on earth that -people argue thus. Such arguments are never breathed in hell. When men -get to hell, they blame themselves. In heaven they praise the Lamb. -All who are lost will have to thank _self_; all who are saved will -have to thank _God_. It is when the impenitent soul has passed through -the narrow archway of time into the boundless ocean of eternity, that -it will enter into the full depth and power of those solemn words, - - _"I would, ... but ye would not."_ - -In truth, human responsibility is as distinctly taught in the Word of -God as is divine sovereignty. Man finds it impossible to frame a -system of divinity which will give each truth its proper place; but he -is not called upon to frame systems, but to believe a plain record, -and be saved thereby. - -Having said thus much by way of caution to any who may be in danger of -falling under the power of the above line of argument, I shall proceed -to unfold a little further the results of regeneration, as seen in the -matter of the discipline of the Father's house. - -As the children of God, we are admitted to all the privileges of His -house; and in point of fact the discipline of the house is as much a -privilege as anything else. It is on the ground of the relationship in -which God has set us that He acts in discipline towards us. A father -disciplines his children because they are his. If I see a strange -child doing wrong, I am not called upon to chasten him. I am not in -the relationship of a father to him, and as a consequence I neither -know the affections nor the responsibilities of that relationship. I -must be in a relationship in order to know the affections which belong -to it. Now, as our Father, God, in His great grace and faithfulness, -looks after us in all our ways, He will not suffer aught upon us or -about us which would be unworthy of Him and subversive of our real -peace and blessedness. "Furthermore, we have had fathers of our flesh -which corrected us, and we gave them reverence: shall we not much -rather be in subjection unto the Father of spirits, and live? For they -verily for a few days chastened us after their own pleasure; but He -for our profit, that we might be partakers of His holiness." (Heb. -xii. 9, 10.) Thus the discipline is a positive privilege, inasmuch as -it is a proof of our Father's care, and has for its object our -participation in the divine holiness. - -But then, we must ever bear in mind that the discipline of our -Father's hand is to be interpreted in the light of our Father's -countenance, and the deep mysteries of His moral government to be -contemplated through the medium of his tender love. If we lose sight -of this, we shall be sure to get into a spirit of bondage as respects -ourselves, and a spirit of judgment as respects others, both of which -are in direct opposition to the spirit of Christ. All our Father's -dealings with us are in perfect love. When He furnishes us with bread, -it is in love; and when He takes down the rod, it is in love also. -_"God is love."_ It may frequently happen that we are at a loss to -know the why and the wherefore of some special dispensation of our -Father's hand. It seems dark and inexplicable. The mist which enwraps -our spirits is so thick and heavy as to prevent our catching the -bright and cheering beams from our Father's countenance. This is a -trying moment--a solemn crisis in the soul's history. We are in great -danger of losing the sense of divine love through inability to -understand the profound secrets of divine government. Satan, too, is -sure to be busy at such a time. He will ply his fiery darts, and throw -in his dark and diabolical suggestions. Thus, between the filthy -reasonings which spring up within and the horrible suggestions which -come from without, the soul is in danger of losing its balance, and of -getting away from the precious attitude of artless repose in divine -love, let the divine government be what it may. - -Thus much with reference to our own souls while under any special -visitation of the hand of God. The effect as to others is equally bad. -How often may we have detected ourselves in the habit of cherishing a -spirit of judgment in reference to a child of God whom we found in -circumstances of trial, either of "mind, body, or estate." This should -be carefully guarded against. We ought not to imagine that every -visitation of the hand of God must necessarily be on account of some -special sin in the person. This would be an entirely false principle. -The dealings of God are preventive as well as corrective. - -Take a case in point. My child may be in the room with me, enjoying -all the sweet intimacies which belong to our relationship. A person -enters who I know will utter things which I do not wish my child to -hear. I therefore, without assigning any reason, tell my child to go -to his room. Now, if he has not the fullest confidence in my love, he -may entertain all manner of false notions about my act; he may reason -about the why and wherefore to such a degree as almost to question my -affection. However, directly the visitor takes his leave, I call the -child into my presence and explain the whole matter to him, and in the -renewed experience of a father's love he gets rid of the unhappy -suspicions of a few dark moments. - -Thus it is often with our poor hearts in the matter of the divine -dealings both with ourselves and others. We reason when we ought to -repose: we doubt when we ought to depend. Confidence in our Father's -love is the true corrective in all things. - -We should ever hold fast the assurance of that changeless, infinite, -and everlasting love which has taken us up in our low and lost -estate, made us "sons of God," and will never fail us, never let us -go, until we enter upon the unbroken and eternal communion of our -Father's house above. May that love dwell more abundantly in our -hearts, that so we may enter more fully into the meaning and power of -regeneration--what it is, how it is produced, and what are its -results. God grant, it for Christ's sake! Amen. - - C. H. M. - - - - -IN THE FATHER'S HOUSE - - - "The wanderer no more will roam, - The lost one to the fold hath come, - The prodigal is welcomed home, - O Lamb of God, through Thee! - - "Though clothed in rags, by sin defiled, - The Father did embrace His child; - And I am pardoned, reconciled, - O Lamb of God, through Thee! - - "It is the Father's joy to bless; - His love has found for me a dress, - A robe of spotless righteousness, - O Lamb of God, in Thee! - - "And now my famished soul is fed, - A feast of love for me is spread, - I feed upon the children's bread, - O Lamb of God, in Thee! - - "Yea, in the fulness of His grace, - God put me in the children's place, - Where I may gaze upon His face, - O Lamb of God, in Thee! - - "Not half His Love can I express, - Yet, Lord, with joy my lips confess, - This blessed portion I possess, - O Lamb of God, in Thee! - - "Thy precious name it is I bear, - In Thee I am to God brought near, - And all the Father's love I share, - O Lamb of God, in Thee!" - - - - -Sanctification: What is it? - - -To minister peace and comfort to those who, though truly converted, -have not laid hold of a full Christ, and who, as a consequence, are -not enjoying the liberty of the gospel, is the object we have in view -in considering the important and deeply-interesting subject of -sanctification. We believe that very many of those, whose spiritual -welfare we desire to promote, suffer materially from defective, or -erroneous, ideas on this vital question. Indeed, in some cases, the -doctrine of sanctification is so entirely misapprehended as to -interfere with the faith of the believer's perfect justification and -acceptance before God. - -For example, we have frequently heard persons speak of sanctification -as a progressive work, in virtue of which our old nature is to be made -gradually better; and, moreover, that until this process has reached -its climax, until fallen and corrupt humanity has become completely -sanctified, we are not fit for heaven. - -Now, so far as this view of the question is concerned, we have only to -say that both Scripture and the truthful experience of all believers -are entirely against it. The Word of God never once teaches us that -the Holy Spirit has for His object the improvement, either gradual or -otherwise, of our old nature--that nature which we inherit, by natural -birth, from fallen Adam. The inspired apostle expressly declares that, -"The natural man receiveth not the things of the Spirit of God; for -they are foolishness unto him: neither can he know them, because they -are spiritually discerned." (1 Cor. ii. 14.) This one passage is clear -and conclusive on the point. If "the natural man" can neither -"receive" nor "know" "the things of the Spirit of God," then how can -that "natural man" be sanctified by the Holy Ghost? Is it not plain -that, to speak of "the sanctification of our nature" is opposed to the -direct teaching of 1 Cor. ii. 14? Other passages might be adduced to -prove that the design of the Spirit's operations is not to improve or -sanctify the flesh, but there is no need to multiply quotations. An -utterly ruined thing can never be sanctified. Do what you will with -it, it is ruined; and, most assuredly, the Holy Ghost did not come -down to sanctify a ruin, but to lead the ruined one to Jesus. So far -from any attempt to sanctify the flesh, we read that "The flesh -lusteth against the Spirit, and the Spirit against the flesh; and -these are contrary the one to the other." (Gal. v. 17.) Could the Holy -Ghost be represented as carrying on a warfare with that which He is -gradually improving and sanctifying? Would not the conflict cease so -soon as the process of improvement had reached its climax? But does -the believer's conflict ever cease so long as he is in the body? - -This leads us to the second objection, to the erroneous theory of the -progressive sanctification of our nature, namely, The objection drawn -from the truthful experience of all believers. Is the reader a true -believer? If so, has he found any improvement in his old nature? Is it -a single whit better now than it was when he first started on his -christian course? He may, and should through grace, be able to subdue -it more thoroughly; but it is nothing better? If it be not mortified, -it is just as ready to spring up and show itself in all its vileness -as ever. "The flesh" in a believer is in no wise better than "the -flesh" in an unbeliever.--And if the Christian does not bear in mind -that _self_ must be judged, he will soon learn, by bitter experience, -that his old nature is as bad as ever; and, moreover, that it will be -the very same to the end. - -It is difficult to conceive how any one who is led to expect a gradual -improvement of his nature, can enjoy an hour's peace, inasmuch as he -cannot but see, if he only looks at himself in the light of God's holy -Word, his old self--the flesh--is the very same as when he walked in -the moral darkness of his unconverted state. His own condition and -character are, indeed, greatly changed by the possession of a new, -yea, a "divine nature," (2 Pet. i. 4.) and by the indwelling of the -Holy Ghost, to give effect to its desires; but the moment the old -nature is at work, he finds it as opposed to God as ever. We doubt not -but that very much of the gloom and despondency, of which so many -complain, may be justly traced to their misapprehension of this -important point of sanctification. They are looking for what they can -never find. They are seeking for a ground of peace in a sanctified -nature instead of in a perfect sacrifice--in a progressive work of -holiness instead of in a finished work of atonement. They deem it -presumptuous to believe that their sins are forgiven until their evil -nature is completely sanctified; and, seeing that this end is not -reached, they have no settled assurance of pardon, and are therefore -miserable. In a word, they are seeking for a "foundation" totally -different from that which Jehovah says he has laid, and, therefore, -they have no certainty whatever. The only thing that ever seems to -give them a ray of comfort is some _apparently_ successful effort in -the struggle for personal sanctity. If they have had a good day--if -they are favored with a season of comfortable communion--if they -happen to enjoy a peaceful, devotional frame, they are ready to cry -out, "Thou hast made my mountain to stand strong; I shall never be -moved." (Ps. xxx.) - -But, ah! these things furnish a sorry foundation for the soul's peace. -They are not Christ; and until we see that our standing before God is -_in Christ_, there cannot be settled peace. The soul that has really -got hold of Christ is desirous indeed of holiness; but if intelligent -of what Christ is to him, he has done with all thoughts about -sanctified nature. He has found his all in Christ, and the paramount -desire of his heart is to grow into His likeness. This is true, -_practical_ sanctification. - -It frequently happens that persons, in speaking of sanctification, -mean a right thing, although they do not express themselves according -to the teaching of holy Scripture. There are many also, who see one -side of the truth as to sanctification, but not the other; and, -although we should be sorry to make any one an offender for a word, -yet it is always most desirable, in speaking of any point of truth, -and especially of so vital a point as that of sanctification, to speak -according to the divine integrity of the word. We shall, therefore, -proceed to quote for our readers a few of the leading passages from -the New Testament in which this doctrine is unfolded. These passages -will teach us two things, namely, what sanctification is, and how it -is effected. - -The first passage to which we would call attention is 1 Cor. i. -30,--"But of Him are ye in Christ Jesus, who of God is made unto us -wisdom, and righteousness, and _sanctification_, and redemption." Here -we learn that Christ "is made unto us" all these things. God has given -us, in Christ, a precious casket, and when we open that casket with -the key of faith, the first gem that glitters in our view, in this -wisdom of God is "righteousness;" then, "sanctification;" and lastly, -"redemption." We have them all _in Christ_. As we get one so we get -all. And how do we get one and all? By faith. But why does the apostle -name redemption last? Because it takes in the final deliverance of the -body of the believer from under the power of mortality, when the voice -of the archangel and the trump of God shall either raise it from the -tomb, or change it, in the twinkling of an eye. Will this act be -progressive? Clearly not; it will be done "in the twinkling of an -eye." The body is in one state now, and "in a moment" it will be in -another. In the brief point of time expressed by the rapid movement of -the eyelash, will the body pass from corruption to incorruption; from -dishonor to glory; from weakness to power. What a change! It will be -immediate, complete, eternal. - -But what are we to learn from the fact that "sanctification" is placed -in the group with "redemption?" We learn that what redemption _will -be_ to the body, that sanctification _is_ now to the soul. In a word, -sanctification, in the sense in which it is here used, is immediate, -and complete, a divine work. The one is no more progressive than the -other. The one is as immediate as the other. The one is as complete -and as independent of man as the other. No doubt, when the body shall -have undergone the glorious change, there will be heights of glory to -be trodden, depths of glory to be penetrated, wide fields of glory to -be explored. All these things shall occupy us throughout eternity. -But, then, the work which is to fit us for such scenes will be done -in a moment. So also is it, in reference to sanctification. The -_practical_ results of it will be continually developing themselves; -but the thing itself, as spoken of in this passage, is done in a -moment. - -What an immense relief it would be to thousands of earnest, anxious, -struggling souls to get a proper hold of Christ as their -sanctification! How many are vainly endeavoring to work out a -sanctification for themselves! They have come to Christ for -righteousness after many fruitless efforts to get a righteousness of -their own; but they are seeking after sanctification in a different -way altogether. They have gotten "righteousness without works," but -they imagine that they must get sanctification with works. They have -gotten righteousness by faith, but they imagine they must get -sanctification by effort. They do not see that we get sanctification -in precisely the same way as we get righteousness, inasmuch as Christ -"is made unto us" the one as well as the other. Do we get Christ by -effort? No; by faith. It is "to him that worketh _not_." (Rom. iv. 5.) -This applies to all that we get in Christ. We have no warrant whatever -to single out from 1 Cor. i. 30, the matter of "sanctification," and -place it upon a different footing from all the other blessings which -it enfolds. We have neither wisdom, righteousness, sanctification, nor -redemption in ourselves; nor can we procure them by aught that we can -do; but God has made Christ to be unto us all these things. In giving -us Christ, He gave us all that is in Christ. The fullness of Christ -is ours, and Christ is the fullness of God. - -Again, in Acts xxvi. 18, the converted Gentiles are spoken of as -"receiving forgiveness of sins and an inheritance among them which -_are_ sanctified by faith." Here, faith is the instrument by which we -are said to be sanctified, because it connects us with Christ. The -very moment the sinner believes on the Lord Jesus Christ he becomes -linked to Him. He is made one with Him, complete in Him, accepted in -Him. This is true sanctification and justification. It is not a -process. It is not a gradual work. It is not progressive. The word is -very explicit. It says, "them which _are_ sanctified by _faith_ which -is in me." It does not say, "which _shall be_ sanctified," or, "which -are being sanctified." If such were the doctrine it would have been so -stated. - -No doubt, the believer grows in the knowledge of this sanctification, -in his sense of its power and value, its practical influence and -results, the experience and enjoyment of it. As "the truth" pours its -divine light upon his soul, he enters into a more profound -apprehension of what is involved in being "set apart" for Christ, in -the midst of this evil world. All this is blessedly true; but the more -its truth is seen, the more clearly we shall understand that -sanctification is not merely a progressive work, wrought in us by the -Holy Spirit, but that it is one result of our being linked to Christ, -by faith, whereby we become partakers of all that He is. This is an -immediate, a complete, and an eternal work. "Whatsoever God doeth, it -shall be forever: nothing can be put to it, nor anything taken from -it." (Eccles. iii. 14.) Whether He justifies or sanctifies, "it shall -be forever." The stamp of eternity is fixed upon every work of God's -hand: "nothing can be put to it," and, blessed be His name, "nothing -can be taken from it." - -There are passages which present the subject in another aspect,--the -_practical result_ in the believer of his sanctification in Christ, -and which may require fuller consideration hereafter. In 1 Thess. v. -the apostle prays for the saints whom he addresses, "And the very God -of peace sanctify you wholly; and I pray God your whole spirit, and -soul, and body, be preserved blameless unto the coming of our Lord -Jesus Christ." Here, the word is applied to a sanctification admitting -of degrees. The Thessalonians had, along with all believers, a perfect -sanctification in Christ; but as to the practical enjoyment and -display of this, it was only accomplished in part, and the apostle -prays that they may be wholly sanctified. - -In this passage, it is worthy of notice, that nothing is said of "the -flesh." Our fallen, corrupt nature is always treated as a hopelessly -ruined thing. It has been weighed in the balance and found wanting. It -has been measured by a divine rule and found short. It has been tried -by a perfect plummet and proved crooked. God has set if aside. Its -"end has come before him." He has condemned it and put it to death. -(Rom. viii. 3.) Our old man is crucified, dead, and buried. (Rom. vi. -8.) Are we, then, to imagine for a moment, that God the Holy Ghost -came down from heaven for the purpose of exhuming a condemned, -crucified, and buried thing, so that He might sanctify it? The idea -has only to be named, to be abandoned forever by every one who bows to -the authority of Scripture. The more closely we study the Law, the -Prophets, the Psalms, and the entire New Testament, the more closely -we shall see that the flesh is wholly unmendable. It is, absolutely, -good for nothing. The Spirit does not _sanctify_ it, but he enables -the believer to _mortify_ it. We are told to "_put off_ the old man." -This precept would never have been delivered to us if the object of -the Holy Ghost were the sanctification of that "old man." - -We trust that no one will accuse us of entertaining a desire to lower -the standard of personal holiness, or to weaken the soul's earnest -aspirations after a growth in that purity for which every true -believer must ardently long. God forbid! If there is one thing above -another which we desire to promote in ourselves and others, it is a -full personal purity--a godly practical sanctity--a whole-hearted -separation to God--from all evil,--in every shape and form. For this -we long, for this we pray, in this we desire to grow daily. - -But then we are fully convinced that a superstructure of true, -practical holiness can never be erected on a legal basis; and hence it -is that we press 1 Cor. i. 30, upon the attention of our readers. It -is to be feared that many who have, in some measure, abandoned the -legal ground, in the matter of "righteousness," are yet lingering -thereon for "sanctification." We believe this to be the mistake of -thousands, and we are most anxious to see it corrected. The passage -before us would, if simply received into the heart by faith, entirely -correct this serious mistake. - -All intelligent Christians are agreed as to the fundamental truth of -"Righteousness without works." All freely and fully admit that we -cannot, by any efforts of our own, work out a righteousness for -ourselves before God. But it is not just so clearly seen that -righteousness and sanctification are put upon precisely the same -ground in the Word of God. We can no more work out a sanctification -than we can work out a righteousness. We may try it, but we shall, -sooner or later, find out that it is utterly vain. We may vow and -resolve; we may labor and struggle; we may cherish the fond hope of -doing better to-morrow than we have done to-day; but, in the end, we -must be constrained to see, and feel, and own, that as regards the -matter of sanctification, we are as completely "without strength" as -we have already proved ourselves to be in the matter of righteousness. - -And, oh! what sweet relief to the suffering one who has been seeking -for satisfaction or rest in his own holiness to find, after years of -unsuccessful struggle, that the very thing he longs for is treasured -up in Christ for him,--his own this moment, even a complete -sanctification to be enjoyed _by faith_! Such an one may have been -battling with his habits, his lusts, his tempers, his passions; he has -been making the most laborious efforts to subdue his flesh and grow in -inward holiness, but alas! he has failed.[2] He finds, to his deep -sorrow, that _he_ is not holy, and he reads that "Without holiness no -man shall see the Lord." (Heb. xii.) Not, observe, without a certain -measure, or attainment in holiness, but without the thing itself; -which every Christian has, from the moment he believes, whether he -knows it or not. Perfect sanctification is as fully included in the -word "salvation" as is "righteousness, or redemption." He did not get -Christ by effort, but by faith; and when he laid hold on Christ he -received all that is in Christ. Hence, it is by abiding in Christ he -finds power for the subjugation of his lusts, passions, tempers, -habits, circumstances, and influences. He must look to Jesus for all. - - [2] The divine picture of this experience and conflict is given us in - the seventh chapter of Romans. For a full consideration of this - subject, see the pamphlet entitled, "Deliverance, What is it?" Price, - five cents.--[Ed.] - -All this is simple to faith. The believer's standing is in Christ, and -if in Christ for one thing, he is in Christ for all. I am not in -Christ for righteousness, and out of Christ for sanctification. If I -am a debtor to Christ for righteousness, I am equally a debtor to Him -for sanctification. I am not a debtor to legality for either the one -or the other. I get both by grace, through faith, and all in Christ. -Yes, all--all in Christ. The moment the sinner comes to Christ, and -believes on Him, he is taken completely off the old ground of nature; -he loses his old legal standing and all its belongings, and is looked -at as in Christ. He is no longer "in the flesh" but "in the Spirit." -(Rom. viii. 9.) God only sees him in Christ, and as Christ. He becomes -one with Christ forever. "As he is, so are we in this world." (1 Jno. -iv.) Such is the absolute standing, the settled and eternal position, -of the very feeblest babe in the family of God. There is but one -standing for every child of God, every member of Christ. Their -knowledge, experience, power, gift, and intelligence, may vary; but -their standing is one. Whatever of righteousness or sanctification -they possess, they owe it all to their being in Christ; consequently, -if they have not gotten a perfect sanctification, neither have they -gotten a perfect righteousness. But 1 Cor. i. 30, distinctly teaches -that Christ "_is made_" both the one and the other to all believers. -It does not say that we have righteousness and "_a measure_ of -sanctification." We have just as much scripture authority for putting -the word "measure" before righteousness as before sanctification. The -Spirit of God does not put it before either. Both are perfect, and we -have both in Christ. God never does anything by halves. There is no -such thing as a half justification. Neither is there such a thing as a -half sanctification. The idea of a member of the family of God, or of -the body of Christ, wholly justified, but only half sanctified, is at -once opposed to Scripture, and revolting to all sensibilities of the -divine nature. - -It is not improbable that very much of the misapprehension which -prevails, in reference to sanctification, is traceable to the habit of -confounding two things which differ very materially, namely our -_standing_ and our _walk_, or position and condition, The believer's -standing is perfect, because it is the gift of God in Christ. His -walk, alas, may be very imperfect, fluctuating, and marked with -personal infirmity. Whilst his position is absolute and unalterable, -his practical condition may exhibit manifold imperfections, inasmuch -as he is still in the body, and surrounded by various hostile -influences which affect his moral condition from day to day. If, then, -his standing be measured by his walk, his position by his condition, -what he is in God's view by what he is in man's, the result must be -false. If I reason from what I am in myself, instead of from what I am -in Christ, I must, of necessity, arrive at a wrong conclusion. - -We should look carefully to this. We are very much disposed to reason -upward from ourselves to God, instead of downward from God to us. We -should bear in mind that - - "Far as heaven's resplendent orbs - Beyond earth's spot extend, - As far My thoughts, as far My ways, - Your ways and thoughts transcend." - -God looks on His people, and acts toward them, too, according to their -standing in Christ. He has given them this standing. He has made them -what they are. They are His workmanship. Hence, therefore, to speak of -them as half justified would be a dishonor cast upon God; and to speak -of them as half sanctified would be just the same. - -This train of thought conducts us to another weighty proof drawn from -the authoritative and conclusive page of inspiration, namely, 1 Cor. -vi. 11. In the verses preceding, the apostle draws a fearful picture -of fallen humanity, and he plainly tells the Corinthian saints that -they had been just like that. "Such were some of you." This is plain -dealing. There are no flattering words--no daubing with untempered -mortar--no keeping back the full truth as to nature's total and -irretrievable ruin. "Such were some of you: but ye _are_ washed, but -ye _are_ sanctified, but ye _are_ justified, in the name of the Lord -Jesus, and by the Spirit of our God." - -What a striking contrast between the two sides of the apostle's -"_but_!" On the one side, we have all the moral degradation of man's -condition; and, on the other side, we have all the absolute -perfectness of the believer's standing before God. This, truly, is a -marvellous contrast; and be it remembered that the soul passes in a -moment, from one side to the other of this "but." "Such _were_ some of -you: but ye _are_," now, something quite different. The moment they -received Paul's gospel, they were "washed, sanctified, and -justified." They were fit for heaven; and, had they not been so, it -would have been a slur upon the divine workmanship. - - "'Clean every whit,' thou saidst it, Lord; - Shall one suspicion lurk? - Thine, surely, is a faithful word, - And Thine _a finished work_." - -This is divinely true. The most inexperienced believer is "clean every -whit," not as a matter of attainment, but as the necessary result of -being in Christ. He will, no doubt, grow in the knowledge and -experience of what sanctification really is. He will enter into its -practical power; its moral effects upon his habits, thoughts, -feelings, affections, and associations: in a word, he will understand -and exhibit the mighty influence of divine sanctification upon his -entire course, conduct, and character. But, then, he was as completely -sanctified, in God's view, the moment he became linked to Christ by -faith, as he will be when he comes to bask in the sunlight of the -divine presence, and reflect back the concentrated beams of glory -emanating from the throne of God and of the Lamb. He is in Christ now; -and he will be in Christ then. His sphere and his circumstances will -differ. His feet shall stand upon the golden pavement of the upper -sanctuary, instead of standing upon the arid sand of the desert. He -will be in a body of glory, instead of a body of humiliation; but as -to his standing, his acceptance, his completeness, his justification, -and sanctification, all was settled the moment he believed on the -name of the only begotten Son of God--as settled as ever it will be, -because as settled as God could make it. All this seems to flow as a -necessary and unanswerable inference from 1 Cor. vi. 11. - -It is of the utmost importance to apprehend, with clearness, the -distinction between a truth and the practical application and result -of a truth. This distinction is ever maintained in the word of God. -"Ye _are_ sanctified." Here is the absolute truth as to the believer, -as viewed in Christ. The practical application of it, and its results -in the believer, we find in such passages as these. "Christ loved the -church, and gave Himself for it; that He might sanctify and cleanse it -with the washing of water by the Word." (Eph. v. 25, 26.) And "the -very God of peace sanctify you wholly." (1 Thess. v. 23.) - -But how is this application made, and this result reached? By the Holy -Ghost, through the written Word. Hence we read, "Sanctify them through -thy truth." (Jno. xvii.) And again, "God hath from the beginning -chosen you to salvation, through sanctification of the Spirit and -belief of the truth." (2 Thess. ii. 13.) So also, in Peter, "Elect -according to the foreknowledge of God the Father, through -sanctification of the Spirit." (1 Pet. i. 2.) The Holy Ghost carries -on the believer's practical sanctification on the ground of Christ's -accomplished work; and the mode in which He does so is by applying to -the heart and conscience the truth as it is in Jesus. He unfolds the -truth as to our perfect standing before God in Christ, and, by -energizing the new man in us, He enables us to put away everything -incompatible with that perfect standing. A man who is "washed, -sanctified, and justified," ought not to indulge in any unhallowed -temper, lust, or passion. He is separated to God and should "cleanse -himself from all filthiness of the flesh and spirit." It is his holy -and happy privilege to breathe after the very loftiest heights of -personal sanctity. His heart and his habits should be brought and held -under the power of that grand truth that he is perfectly "washed, -sanctified, and justified." - -This is true practical sanctification. It is not any attempt at the -improvement of our old nature. It is not a vain effort to reconstruct -an irretrievable ruin. No; it is simply the Holy Ghost, by the -powerful application of "the truth," enabling the new man to live, and -move, and have his being in that sphere to which he belongs. Here -there will, undoubtedly, be progress. There will be growth in the -moral power of this precious truth--growth in spiritual ability to -subdue and keep under all that pertains to nature--a growing power of -separation from the evil around us--a growing meetness for that heaven -to which we belong, and toward which we are journeying--a growing -capacity for the enjoyment of its holy exercises. All this there will -be, through the gracious ministry of the Holy Ghost, who uses the Word -of God to unfold to our souls the truth as to our standing in Christ, -and as to the walk which _comports with_ such standing. But let it be -clearly understood that the work of the Holy Ghost in practical -sanctification, day by day, is founded upon the fact that believers -"_are_ sanctified through the offering of the body of Jesus Christ -once." (Heb. x. 10.) The object of the Holy Ghost is to lead us into -the knowledge, the experience, and the practical exhibition of that -which was true of us in Christ the very moment we believed. As regards -this, there is progress; but our standing in Christ is eternally -complete. - -"Sanctify them through Thy truth; Thy Word is truth." (Jno. xvii. 17.) -And again, "The very God of peace sanctify you wholly." (1 Thess. v. -23.) In these passages, we have the grand practical side of this -question. Here we see sanctification presented, not merely as -something absolutely and eternally true of us in Christ, but also as -wrought out in us, daily and hourly, by the Holy Ghost through the -Word. Looked at from this point of view, sanctification is, obviously, -a progressive thing. I should be more advanced in personal holiness -next year than I was in this. I should, through grace, be advancing, -day by day, in practical holiness. But what, let me ask, is this? -What, but the working out in me of that which was true of me in -Christ, the very moment I believed? The basis on which the Holy Ghost -carries on the _subjective_ work in the believer, is the _objective_ -truth of his eternal completeness in Christ. - -Again, "Follow peace with all men, and holiness, without which no man -shall see the Lord." (Heb. xii. 14.) Here, is holiness presented as a -thing to be "followed after"--to be attained by earnest pursuit--a -thing which every true believer will long to cultivate. - -May the Lord lead us into the power of these things. May they not -dwell as doctrines and dogmas in the region of our intellect, but -enter into and abide in the heart, as sacred and powerfully -influential realities! May we know the sanctifying power of the truth; -(Jno. xvii. 17;) the sanctifying power of faith; (Acts xxvi. 18;) the -sanctifying power of the name of Jesus; (1 Cor. i. 30; vi. 11;) the -sanctifying of the Holy Ghost; (1 Pet. i. 2;) the sanctifying grace of -the Father. (Jude 1.) - -And, now, unto the Father, and unto the Son, and unto the Holy Ghost, -be honor and glory, might, majesty, and dominion, world without end. -Amen. - - _C. H. M._ - - - - -FINAL PERSEVERANCE: - -WHAT IS IT? - - -Dear friend: The question of final perseverance, though in our -judgment a very simple one, has perplexed a great many; and the -questions which you introduce to our notice, and the passages of -Scripture which you adduce, furnish abundant proof that your own mind -is not quite clear or settled on the point. - -In seeking, then, to reply to your interesting letter, we have three -things to do, namely: first, to establish the doctrine of final -perseverance, or, in other words, the eternal security of all Christ's -members; secondly, to answer the questions which you have given us, -and which we take to be those usually or frequently put by the -opposers of the doctrine; and, thirdly, to expound those texts which -you have quoted, and in which you seem to find considerable -difficulty. May the Holy Spirit be our teacher, and may He give us -minds entirely subject to Scripture, so that we may be able to form a -sound judgment on the question now before us! - - -I. And first, as to the doctrine of final perseverance, it seems to us -exceedingly clear and simple if only we look at it in immediate -connection with Christ Himself. This indeed is the only true way to -look at any doctrine. Christ is the soul, centre, and life of all -doctrine. A doctrine separated from Christ becomes a lifeless, -powerless, worthless dogma--a mere idea in the mind--a mere item in -the creed. Hence, therefore, we must look at every truth as it stands -connected with Christ. We must make Him our point of view. It is only -as we keep near to Him, and look at all points from that one grand -point, that we can have a correct view of any point. If for example, I -make self my point of view, and look from thence at the subject of -final perseverance, I shall be sure to get a false view altogether, -inasmuch as it then becomes a question of _my_ perseverance, and -anything of _mine_ must necessarily be doubtful. - -But if, on the other hand, I make Christ my viewing-point, and look at -the subject from thence, I shall be sure to have a correct view, -inasmuch as it then becomes a question of Christ's perseverance, and I -am quite sure that He _must_ persevere, and that no power of the -world, the flesh, or the devil, can ever hinder His final perseverance -in the salvation of those whom He has purchased with His own blood, -seeing "He is able to save to _the uttermost_ them that come unto God -by Him." This, surely, is final perseverance. It matters not what the -difficulty or what the hostile power may be, "He is able to save to -the uttermost." The world, with its ten thousand snares, is against -us, but "He is able." Indwelling sin, in its ten thousand workings, is -against us, but "He is able." Satan, with his ten thousand devices, is -against us, but "He is able." In a word, it is Christ's ability, not -ours; it is Christ's faithfulness, not ours; it is Christ's final -perseverance, not ours. All depends upon Him as to this weighty -matter. He has purchased His sheep, and surely He will keep them to -the best of His ability; and, seeing that "_all_ power is given unto -Him in heaven and on earth," His sheep must be perfectly and forever -safe. If aught could touch the life of the feeblest lamb in all the -flock of Christ, He could not be said to have "all power." - -Thus it is immensely important to consider the question of final -perseverance in inseparable connection with Christ. Difficulties -vanish. Doubts and fears are chased away. The heart becomes -established, the conscience relieved, the understanding enlightened. -It is impossible that one who forms a part of Christ's body can ever -perish; and the believer is this--"We are members of His body, of His -flesh, and of His bones." (Eph. v. 30.) Every member of the body of -Christ was written in the book of the slain Lamb before the foundation -of the world, nor can anything or any one ever obliterate that -writing. Hear what our Lord Jesus Christ saith in reference to those -that are His: "My sheep hear my voice, and I know them, and they -follow me; and I _give_ unto them _eternal_ life, and they shall -never perish, neither shall _any_ (man, devil, or any one else) pluck -them out of my hand. My Father, which gave them Me, is greater than -all; and no man is able to pluck them out of my Father's hand." (John -x. 27-29.) - -Here, then, most assuredly, we have final perseverance; and that, -moreover, not merely the perseverance of the saints, but of the Father -and of the Son and of the Holy Ghost. Yes, dear friend, this is the -way we would have you view the matter. It is the final perseverance of -the Holy Trinity. It is the perseverance of the Holy Ghost, in opening -the ears of the sheep. It is the perseverance of the Son, in receiving -all whose ears are thus opened. And, finally, it is the perseverance -of the Father, in keeping, through His own name, the blood-bought -flock in the hollow of His everlasting hand. This is plain enough. We -must either admit the truth--the consolatory and sustaining truth--of -final perseverance or succumb to the blasphemous proposition that the -enemy of God and man can carry his point against the Holy and Eternal -Trinity. We see no middle ground. "Salvation is of the Lord" from -first to last. It is a free, unconditional, and everlasting salvation. -It reaches down to where the sinner is in all his guilt, ruin, and -degradation, and bears him up to where God is in all His holiness, -truth, and righteousness; and it endures forever. God the Father is -its source, God the Son is its channel, and God the Holy Ghost is the -power of application and enjoyment. It is all of God from beginning -to end, from foundation to topstone, from everlasting to everlasting. -If it were not so, it would be presumptuous folly to speak of final -perseverance; but seeing it is so, it would be presumptuous unbelief -to think of aught else. - -True, there are great and manifold difficulties in the -way--difficulties before and difficulties after conversion. There are -many and powerful adversaries; but that is the very reason why we must -keep the question of final perseverance entirely clear of self and all -its belongings, and make it repose simply upon God. It matters not in -the least what the difficulties or the adversaries may be, for faith -can ever triumphantly inquire, "If God be for us, who can be against -us?" And again, "Who shall separate us from the love of Christ? Shall -tribulation, or distress, or persecution, or famine, or nakedness, or -peril, or sword? As it is written, 'For Thy sake, we are killed all -the day long; we are accounted as sheep for the slaughter.' Nay, in -all these things we are more than conquerors through Him that loved -us. For I am persuaded that neither death, nor life, nor angels, nor -principalities, nor powers, nor things present, nor things to come, -nor height, nor depth, nor _any other creature_, shall be able to -separate us from the love of God, which is in Christ Jesus our Lord." -(Rom. viii. 35-39.) - -Here, again, we have final perseverance taught, in the clearest and -strongest way possible--not any creature shall be able to separate us. -Neither self, in all its forms; nor Satan, in all his wiles and -machinations; nor the world, in all its alurements, or all its scorn, -can ever separate the "us" of Romans viii. 39 from the love of God, -which is in Christ Jesus our Lord. No doubt persons may be deceived, -and they may deceive others. Spurious cases may arise; counterfeit -conversions may take place. Persons may seem to run well for a time, -and then break down. The blossoms of spring-time may not be followed -by the mellow fruits of autumn. Such things may be; and, moreover, -true believers may fail in many things; they may stumble and break -down in their course. They may have ample cause for self-judgment and -humiliation in the practical details of life. But, allowing the widest -possible margin for all these things, the precious doctrine of final -perseverance remains unshaken--yea, untouched--upon its own divine and -eternal foundation--"I give unto my sheep _eternal_ (not temporary or -conditional) life, and they shall _never_ perish." And again: "Upon -this rock I will build my church, and the gates of hell shall not -prevail against it." People may argue as they will, and base their -arguments on cases which have come under their notice, from time to -time, in the history of professing Christians; but, looking at the -subject from a divine point of view, and basing our convictions on the -sure and unerring Word of God, we maintain that all who belong to the -"us" of Romans viii., the "sheep" of John x., and the "church" of -Matthew xvi., are as safe as Christ can make them, and this we -conceive to be the sum and substance of the doctrine of final -perseverance. - - -II. And now, dear friend, we shall, in the second place, briefly and -pointedly reply to the questions which you have put before us:-- - -1. "Will a believer be saved, no matter into what course of sin he may -fall, and die in?" A true believer will, infallibly, be saved; but we -consider that salvation includes, not only full deliverance from the -future consequences of sin, but from the present power and practice -thereof. And, hence, if we find a person living in sin, and yet -talking about his assurance of salvation, we look upon him as an -antinomian, and not a saved person at all. "If we say that we have -fellowship with Him, and walk in darkness, we lie, and do not the -truth." The believer may fall, but He will be lifted up; he may be -overtaken, but he will be restored; he may wander, but he will be -brought back, because Christ is able to save to the uttermost, and not -one of His little ones shall perish. - -2. "Will the Holy Spirit dwell in a heart where evil and unholy -thoughts are _indulged_?" The body of the believer is the temple of -the Holy Ghost. (1 Cor. vi. 19.) And this precious truth is the ground -of exhortation to purity and holiness of heart and life. We are -exhorted not to grieve the Holy Spirit. To "_indulge_" evil and unholy -thoughts is not christian walk at all. The Christian may be -assaulted, grieved, and harassed by evil thoughts, and in such a case -he has only to look to Christ for victory. Proper christian walk is -thus expressed in John's first epistle: "We know that whosoever is -born of God sinneth not; but he that is begotten of God keepeth -himself, and that wicked one toucheth him not." (Chap. v. 18.) This is -the divine side of the question. Alas! we know there is the human side -likewise; but we judge the human side by the divine. We do not lower -the divine to meet the human, but ever aim at the divine -notwithstanding the human. We should never be satisfied with anything -lower than 1 John v. 18. It is by keeping up the true standard that we -may expect to raise our moral tone. To talk of having the Spirit and -yet "_indulge_" in evil and unholy thoughts is, in our judgment, the -ancient Nicolaitanism (Rev. ii. 6, 15), or modern antinomianism. - -3. "If it be so, then, will not people say, they may live as they -like?" Well, how does a true Christian like to live? As like Christ as -possible. If one had put this question to Paul, what would have been -his answer? 2 Cor. v. 14, 15, and Phil. iii. 7-14, furnish the reply. -It is to be feared that the persons who ask such questions know but -little of Christ. We can quite understand a person getting entangled -in the meshes of a one-sided theological system and being perplexed by -the conflicting dogmas of systematic divinity; but we believe that the -man who draws a plea from the freedom, sovereignty, and eternal -stability of the grace of God to continue in sin, knows nothing of -Christianity at all, has neither part nor lot in the matter, but is in -a truly awful and dangerous condition. - -As to the case which you adduce, of a young man who heard a minister -state in his sermon that "once a child, always a child," and who took -occasion from that to plunge into and continue in open sin, it is only -one of thousands. We believe the minister was right in what he said, -but the young man was wrong in what he did. To judge the words of the -former by the acts of the latter is utterly false. What should I think -of my son, if he were to say, Once a son, always a son, and therefore -I may proceed to smash my father's windows and do all sorts of -mischief? We judge the minister's statement by the Word of God, and -pronounce it true. We judge the young man's conduct by the same rule, -and pronounce it false. The matter is quite simple. We have no reason -to believe that the unhappy young man ever really tasted the true -grace of God; for if he had, he would love and cultivate and exhibit -holiness. The Christian has to struggle with sin; but _struggling_ -with it and _wallowing_ in it are two totally different ideas. In the -one case we can count on Christ's sympathy and grace; in the other, we -are actually blaspheming His name by implying that He is the minister -of sin. - -We consider it a very serious mistake to set about judging the truth -of God by the actings of men. All who do so must reach a false -conclusion. The true way is just to reverse the order. Get hold of -God's truth first, and then judge everything by that. Set up the -divine standard, and test everything thereby. Set up the public -scales, and weigh every man's load therein. The scales must not be -regulated by each man's load, but each man's load be tested by the -scales. If ten thousand professors were to fall away, and live and die -in open sin, it would not shake our confidence in the divine doctrine -of final perseverance. The selfsame Word that proves the doctrine to -be true, proves them to be false. "They went out from us, but they -were not of us; for if they had been of us, they would no doubt have -continued with us; but they went out, that they might be manifest that -they were not all of us." (1 John ii. 19.) "The foundation of God -standeth sure, having this seal, The Lord knoweth them that are His. -And, let every one that nameth the name of Christ depart from -iniquity." (2 Tim. ii. 19.) - - -III. We shall now proceed to examine the various passages of Scripture -which, as you say, are generally adduced by those who seek to -overthrow the doctrine of final perseverance. But before doing so, we -deem it of importance to lay down the following fundamental principle, -which will, in our judgment, be found most helpful in the -interpretation of Scripture generally. The principle is very simple. -No one passage of Holy Scripture can by any possibility contradict -another. If therefore there be a seeming contradiction, it must arise -from our want of spiritual intelligence. Thus, for example, if any one -were to quote James ii. 24 in defense of the doctrine of justification -by works, I might not be able to answer him. It is quite possible that -thousands, like Luther, have been sadly perplexed by that passage. -They may feel the fullest and clearest assurance that they are -justified, and that not by any works that they have done, but simply -"by faith of Jesus Christ," and yet be wholly unable to explain these -words of James--"Ye see then how that by works a man is justified, and -not by faith only." - -Now, how is one to meet such a difficulty as this? He really does not -understand the apostle James. He is involved in much perplexity by the -apparent contradiction between James and Paul. What is he to do? Just -to apply the principle above stated. No one passage of Scripture can -possibly contradict another. As well might we apprehend a collision -between two of the heavenly bodies while moving in their divinely -appointed orbits, as that two inspired writers could possibly clash in -their statements. Well, then, I read in Rom. iv. 5 such plain words as -these: "But to him that _worketh not_, but believeth on Him that -justifieth the ungodly, his _faith_ is counted for righteousness." -Here I find works entirely excluded as a ground of justification, and -faith alone recognized. So also in chapter iii. I read, "Therefore we -conclude that a man is justified by faith without (or apart from) -works of law." And, again, "Being justified by faith, we have peace -with God." Exactly similar is the teaching in the epistle to the -Galatians, where we read such plain words as these: "_Knowing_ that a -man is not justified by works of law, but by faith of Jesus Christ, -even we (Jews) have believed in Jesus Christ, that we might be -justified by faith of Christ, and not by works of law: for by works of -law shall no flesh be justified." (Chap. ii. 16.) - -In all these passages, and many more which might be quoted, works are -sedulously excluded as a ground of justification, and that too in -language so plain that a wayfaring man, though a fool, need not err -therein. If therefore we cannot explain James ii. 24, we must either -deny its inspiration or have recourse to our principle, namely, that -no one passage of Holy Scripture can possibly contradict another, and -so remain, with unshaken confidence and unruffled repose, rejoicing in -the grand foundation truth of justification by faith alone, apart from -law-works altogether. - -Having called the reader's attention to the famous passage in James -ii., it may not be amiss to offer him, in passing, a word or two of -exposition which will help him in the understanding of it. There is a -little word in verse 14 which will furnish the key to the entire -passage. The inspired apostle inquires, "What doth it profit, my -brethren, though a man _say_ he hath faith?" Had he said, What doth it -profit though a man _have_ faith? the difficulty would be insuperable, -the perplexity hopeless. But the important word "say" quite removes -all difficulty, and unfolds in the simplest possible way the point -which the apostle has in his mind. We might inquire, What doth it -profit though a man _say_ he hath ten thousand a year, if he have it -not? - -Now, we are aware that the word "say" is constantly left out in -quoting James ii. 14. Some have even ventured to assert that it is not -in the original. But any one who can read Greek has only to look at -the passage and he will see the word _legee_ (_say_) placed there by -the Holy Ghost, and left there by all our leading editors and biblical -critics; nor can we well conceive a word of more vital importance in a -passage. Its influence, we believe, is felt throughout the entire -context in which it occurs. There is no use in a man merely _saying_ -he has faith; but if he really has it, it "profits" him for time and -eternity, inasmuch as it connects him with Christ, and puts him in -full and inalienable possession of all that Christ has done and all -that He is for us before God. - -This leads us to another point, which will greatly tend to clear away -the seeming contradiction between the two inspired apostles, Paul and -James. There is a very material difference between _law-works_ and -_life-works_. Paul jealously excludes the former; James as jealously -insists on the latter. But be it carefully noted that it is only the -former that Paul excludes, as it is only the latter that James insists -on. The acts of Abraham and Rahab were not law-works, but life-works. -They were the genuine fruits of faith, apart from which they would -have possessed no justifying virtue whatever. - -It is well worthy of note that with the history of four thousand years -before Him, the Holy Ghost, in the apostle, should have fixed upon two -such works as that of Abraham in Genesis xxii. and that of Rahab in -Joshua ii. He does not adduce some acts of charity or benevolence, -though surely He might easily have selected many such from the vast -mass of materials which lay before Him. But, as if anticipating the -use that the enemy would make of the passage now before us, He takes -care to select two such illustrations of His thesis as prove beyond -all question that it is life-works and not law-works He is insisting -upon, and leaves wholly untouched the priceless doctrine of -justification by faith, apart from works of law. - -Finally, if any should feel disposed to inquire as to the difference -between law-works and life-works, it is simply this: law-works are -such as are done in order to get life: life-works are the genuine -fruits of life possessed. And how do we get life? By believing on the -Son of God. "Verily, verily, I say unto you, He that heareth my words, -and believeth on Him that sent Me, _hath_ everlasting life." (John v. -24.) We must have life before we can do anything; and we get life, not -by "saying" we have faith, but by really having it; and when we have -it, we shall manifest the precious fruits thereof, to the glory of -God. - -Thus, then, we not only implicitly believe that Paul and James _must_ -harmonize, but we can plainly see that they _do_. - -Having thus sought to define and illustrate our principle, we shall -leave you, dear friend, to apply it in the various cases of difficulty -and perplexity which may come before you in the study of Scripture, -while we endeavor to expound, as the Lord may enable us, the important -passages of Scripture which you have laid before us. - -1. The first quotation is from the second epistle of Peter--"But there -were false prophets also among the people, even as there shall be -false teachers among you, who privily shall bring in damnable -heresies, even denying the Lord that bought them, and bring upon -themselves swift destruction." (Chap. ii. 1.) The difficulty of this -passage arises, we suppose, from the expression, "denying the Lord -that bought them." But there is, in reality, no difficulty whatever in -these words. The Lord has a double claim on every man, woman, and -child beneath the canopy of heaven. He has a claim founded on -creation, and a claim founded on redemption. It is to the latter of -these two that the apostle refers. The false teachers will not merely -deny the Lord that _made_ them, but even the Lord that _bought_ them. -It is of importance to see this. It will help to clear away many -difficulties. The Lord Jesus has a purchased right over every member -of the human family. The Father has given Him power over all flesh. -Hence the sin of those who deny Him. It would be sin to deny Him as -Creator; it is a greater sin to deny Him as Redeemer. It is not at all -a question of regeneration. The apostle does not say, Denying the Lord -that quickened them. This would indeed be a difficulty; but as the -passage stands, it leaves wholly untouched the truth of final -perseverance. - -2. The second passage occurs at the close of the same chapter (verses -20 and 22)--"For if after they have escaped the pollutions of the -world, through the knowledge of the Lord and Saviour Jesus Christ, -they are again entangled therein and overcome, the latter end is worse -with them than the beginning.... But it is happened unto them -according to the true proverb, 'The dog is turned to his own vomit -again: and the sow that was washed, to her wallowing in the mire.'" -The diffusion of scriptural knowledge and evangelical light may and -does frequently exert an amazing influence upon the conduct and -character of persons who have known the saving, quickening, -emancipating power of the gospel of Christ. Indeed it is hardly -possible for an open Bible to be circulated, or a free gospel to be -preached, without producing very striking results which, after all, -will be found to fall far short of _the_ grand result of regeneration. -Many gross habits may be abandoned, many "pollutions" laid aside, -under the influence of a merely intellectual "knowledge of the Lord -and Saviour Jesus Christ"; while, at the same time, the _heart_ has -never really been savingly reached at all. Now, it will be invariably -found that when persons shake off the influence of evangelical -light--even though that influence never extended beyond their outward -conduct--they are sure to plunge into greater depths of evil, and -greater excesses of worldliness and folly than ever; "The latter end -is worse with them than the beginning." The devil takes delight in -dragging the _quondam_ professor through deeper mire than that in -which he wallowed in the days of his ignorance and thoughtless folly. -Hence the urgent need of pressing on all with whom we have to do the -importance of making sure work of it, so that the knowledge of truth -may not merely affect their external conduct, but reach the heart, and -impart that life which, when once possessed, can never be lost. There -is nothing in this passage to terrify the sheep of Christ, but very -much to warn those who, though they may for a time put on the outward -appearance of sheep, have never been inwardly aught but as the dog and -the sow. - -3. Ezekiel xviii. 24, 26--"But when the righteous turneth away from -his righteousness, and committeth iniquity, and doeth according to all -the abominations that the wicked man doeth, shall he live? All his -righteousness that he hath done shall not be mentioned: in his -trespass that he hath trespassed, and in his sin that he hath sinned, -in them shall he die.... When a righteous man turneth away from his -righteousness and committeth iniquity, and dieth in them; for his -iniquity, that he hath done, shall he die." With this we may connect -your reference to 2 Chronicles xv. 2--"The Lord is with you while ye -be with Him: and if ye seek Him, He will be found of you: but if ye -forsake Him, He will forsake you." We feel constrained, dear friend, -to say that it evidences a sad want of spiritual intelligence to -adduce such passages of Scripture as bearing in any way upon the truth -of the final perseverance of Christ's members. These, and numberless -other scriptures in the Old Testament, as well as many similar -passages in the New Testament, unfold to us the deeply important -subject of God's moral government. Now, to be merely a subject of -God's government is one thing; to be a subject of His unchangeable -grace is another. We should never confound them. To elaborate this -point, and to refer to the various passages which illustrate and -enforce it, would demand a volume: we would here only add our full -persuasion that no one can understand the word of God who does not -accurately distinguish between man under government and man under -grace. In the one case he is looked at as walking down here, in the -place of responsibility and danger; in the other, he is looked at as -associated with Christ above, in the place of inalienable privilege -and eternal security. These two Old Testament scriptures to which you -have referred us are entirely governmental, and, as a consequence, -have nothing whatever to do with the question of final perseverance. - -4. Matthew xii. 45--"Then goeth he and taketh with him seven other -spirits more wicked than himself, and they enter in and dwell there: -and the last state of that man is worse than the first. Even so shall -it be unto this wicked generation." The closing sentence of this -passage quite explains the whole context. Our Lord is describing the -moral condition of the Jewish people. The spirit of idolatry had gone -out of them, but only for a time, and to return again in sevenfold -energy and intensity, rendering their last state worse by far than -aught that has yet appeared in their most marvelous history. This -passage, taken in a secondary way, may be very intelligently applied -to an individual who, having undergone a certain moral change, and -exhibited a measure of improvement in his outward conduct, afterwards -falls back and becomes more openly corrupt and vicious than ever. - -5. 2 John i. 8, 9--"Look to yourselves, that we lose not those things -which we have wrought, but that we receive a full reward. Whoever -transgresseth, and abideth not in the doctrine of Christ, hath not -God. He that abideth in the doctrine of Christ, he hath both the -Father and the Son." In verse 8 the apostle exhorts the elect lady and -her children to look to themselves, lest by any means he should lose -aught of the fruit of his ministry. They were to form part of his -reward in the coming day of glory, and he longed to present them -faultless in the presence of that glory, that his reward might be -full. Verse 9 needs no explanation; it is solemnly plain. If one does -not _abide_ in the doctrine of Christ, he has got nothing. Let slip -the truth as to Christ, and you have no security as to anything. The -Christian most assuredly needs to walk watchfully in order to escape -the manifold snares and temptations which surround him; but whether is -that watchfulness better promoted by placing his feet upon the -shifting sand of his own performances or by fixing them firmly upon -the rock of God's eternal salvation? Whether am I in a more favorable -position for the exercise of watchfulness and prayer while living in -perpetual doubt and fear, or reposing in artless confidence in the -unchangeable love of my Saviour-God? We think, dear friend, we may -very safely anticipate your reply. - -6. Rev. iii. 11--"Behold, I come quickly; hold that fast which thou -hast, that no man take thy crown." Two things are here to be -considered, namely: first, this is an address to an assembly; and, -secondly, it does not say, That no man take thy _life_. A _servant_ -may lose his _reward_; but a _child_ can never lose his eternal -_life_. Attention to this would remove a host of difficulties. Sonship -is one thing; discipleship is quite another. Security in Christ is one -thing; testimony for Christ is quite another. If our security were -dependent upon our testimony--our sonship upon our discipleship, where -should we be? True, the more I know my security and enjoy my sonship, -the more effective will be my testimony and the more faithful my -discipleship; but these things must never be confounded. - -In conclusion, dear friend, you say that "All those texts which speak -of enduring to the end, and overcoming, are thought to mean that, -since there is a possibility of our not doing so, we may not be saved -in the end." As to this, we would merely add that we shall be most -happy at any time to enter with you upon the close examination of -every one of those passages to which you in this general way refer,* -and to prove, by the grace of God, that not one of them, when rightly -interpreted, militates in the smallest degree against the precious -truth of final perseverance; but that, on the contrary, each passage -contains within itself, or within its immediate context, that which -will clearly prove its perfect harmony with the truth of the eternal -security of the very feeblest lamb in all the blood-bought flock of -Christ. - -May the Lord establish our souls, more and more firmly, in His own -truth, and preserve us unto His heavenly kingdom, to the glory of His -holy name! - - C. H. M. - -P. S.--Paley observes that "we should never suffer what we know to be -disturbed by what we know not." And Butler remarks nearly the same -when he says, "If a _truth_ be established, _objections_ are nothing. -The one is founded on our _knowledge_, and the other on our -_ignorance_." (See Jay's Autobiography, p. 170.) - - - - -A SACRED UNION - - - "'Twixt Jesus and the heavenly race - Subsists a bond of sovereign grace-- - A tie which hell's tremendous train - Can ne'er dissolve or rend in twain. - - "Life's sacred bond shall never break, - Though earth should to its centre shake: - We rest in hope, assured of this; - For God has pledged His righteousness. - - "By Him 'twas counseled, planned, and done, - Wrought in the blood of His dear Son-- - The Christ appointed to redeem - All that the Father chose in Him. - - "O sacred union, firm and strong! - How great the grace! How sweet the song! - To God alone be all the praise - Of rich, eternal, heavenly grace. - - "In spirit one with Him who rose - Victorious o'er His mighty foes; - Who went on high and took His seat, - Pledge of the serpent's full defeat. - - "Triumphant thus o'er adverse powers, - (For all He is and has is ours,) - With Him, the Head, we stand or fall-- - Our Life, our Surety, and our All. - - "Thus saved in Him, a chosen race, - Here may we prove our faithfulness, - And live to Him who for us died, - With whom we shall be glorified." - - - - -NOW AND THEN; OR, TIME AND ETERNITY - - -The principles of truth laid down in Luke xii. are of the most solemn -and searching character. Their practical bearing is such as to render -them, in a day like the present, of the deepest importance. -Worldly-mindedness and carnality cannot live in the light of the truth -here set forth. They are withered up by the roots. If one were asked -to give a brief and comprehensive title to this most precious section -of inspiration, it might be entitled "Time in the light of eternity." -The Lord evidently designed to set His disciples in the light of that -world where every thing is the direct opposite of that which obtains -here--to bring their hearts under the holy influence of unseen things, -and their lives under the power and authority of heavenly principles. -Such being the faithful purpose of the Divine Teacher, He lays the -solid foundation for His superstructure of doctrine with these -searching words: "Beware of the leaven of the Pharisees, which is -hypocrisy." There must be no undercurrent in the soul. The deep -springs of thought must be laid bare. We must allow the pure beams of -heaven's light to penetrate to the depths of our moral being. We must -not have any discrepancy between the hidden judgment of the soul and -the style of our phraseology--between the bent of the life and the -profession of the lips. In a word, we specially need the grace of "an -honest and a good heart," in order to profit by this wondrous -compendium of practical truth. - -We are too apt to give an indifferent hearing or a cold assent to -_home truth_. We do not like it. We prefer interesting speculations -about the mere letter of Scripture, points of doctrine, or questions -of prophecy, because we can indulge these in immediate connection with -all sorts of worldly-mindedness, covetous practices, and -self-indulgence. But ponderous principles of truth, bearing down upon -the conscience in all their magnitude and flesh-cutting power, who can -bear, save those who, through grace, are seeking to purge themselves -from "the leaven of the Pharisees, which is hypocrisy"? This leaven is -of a most specious character, takes various shapes, and is therefore -most dangerous. Indeed, wherever it exists, there is a most positive -and insurmountable barrier placed before the soul in its progress in -experimental knowledge and practical holiness. If I do not expose my -_whole soul_ to the action of divine truth,--if I am closing up some -corner or crevice from the light thereof,--if I am cherishing some -secret reserve,--if I am dishonestly seeking to accommodate the truth -to my own standard of practice, or parry its keen edge from my -conscience, then, assuredly, I am defiled by the leaven of hypocrisy, -and my growth in likeness to Christ is a moral impossibility. Hence, -therefore, it is imperative upon every disciple of Christ to search -and see that nothing of this abominable leaven is allowed in the -secret chambers of his heart. Let us, by the grace of God, put and -keep it far away, so that we may be able on all occasions to say, -"Speak, Lord, for Thy servant heareth."[3] - - [3] The meaning which is generally attached to hypocrisy is a false - profession of religion. It assuredly means this, but it means much - more. A tacit assent to principles which do not govern the conduct - deserves the appellation of hypocrisy. Looking at the subject in this - point of view, we may all find occasion of deep humiliation before the - Lord. - -But not only is hypocrisy utterly subversive of spiritual progress, it -also fails in attaining the object which it proposes to itself; "for -there is nothing covered that shall not be revealed; neither hid, that -shall not be known." Every man will find his level, and every thought -will be brought to light. What the truth would do _now_, the -judgment-seat will do _then_. Every grade and shade of hypocrisy will -be unmasked by the light which shall shine forth from the -judgment-seat of Christ. Nothing will be allowed to escape. All will -be reality _then_, though there is so much fallacy _now_. Moreover, -every thing will get its proper name _then_, though it be misnamed -_now_. Worldly-mindedness is called prudence; a grasping, covetous -spirit is called foresight; and self-indulgence and personal -aggrandizement are called judicious management and laudable diligence -in business. Thus it is _now_; but _then_ it will be quite the -reverse. All things will be seen in their true colors, and called by -their true names, before the judgment-seat. Wherefore it is the wisdom -of the disciple to act in the light of that day, when the secrets of -all hearts shall be disclosed. As to this, he is placed on a -vantage-ground, for, says the apostle, "we must all [saints and -sinners--though not at the same time, nor on the same ground,] be -manifested [+phanerôthęnai+] before the judgment-seat of -Christ." Should this disturb the disciple's mind? Assuredly not, if -his heart be so purged of the leaven of hypocrisy and his soul so -thoroughly grounded, by the teaching of God the Holy Ghost, in the -great foundation-truth set forth in this very chapter (2 Cor. v.), -namely, that Christ is his life, and Christ his righteousness; that he -can say, "We are manifested [+pephanerômetha+,--an inflection -of the same word as is used at verse 10,] unto God, and I trust also -are manifested in your consciences." - -But if he be deficient in this peace of conscience and transparent -honesty of heart, there is no doubt but that the thought of the -judgment-seat will disturb his spirit. Hence we see that the Lord, in -Luke xii, sets the consciences of His disciples directly in the light -of the judgment-seat.--"And I say unto you, _My friends_, Be not -afraid of them that kill the body, and after that have no more that -they can do. But I will forewarn you whom ye shall fear: Fear Him, -which after He hath killed hath power to cast into hell; yea, I say -unto you, Fear Him." "The fear of man bringeth a snare," and is -closely connected with "the leaven of the Pharisees;" but "the fear of -the Lord is the beginning of wisdom," and causes a man always so to -carry himself--so to think, speak, and act--as in the full light of -Christ's judgment-seat. This would impart immense dignity and -elevation to the character, while it would effectually nip, in the -earliest bud, the spirit of haughty independence, by keeping the soul -under the searching power of divine light, the effect of which is to -make every thing and every one manifest. - -There is nothing that so tends to rob the disciple of Christ of the -proper dignity of his discipleship as walking before the eyes or -thoughts of men. So long as we are doing so, we cannot be unshackled -followers of our heavenly Master. Moreover, the evil of walking before -men is morally allied with the evil of seeking to hide our ways from -God. Both partake of the "leaven of the Pharisees," and both will find -their proper place before the judgment-seat. Why should we fear men? -why should we regard their opinions? If their opinions will not bear -to be tried in His presence who has power to cast into hell, they are -worth nothing; for it is with Him we have to do. "With me it is a very -small thing that I should be judged of you, or man's judgment." Man -may have a judgment-seat _now_, but he will not have it _then_;--he -may set up his tribunal in time, but he will have no tribunal in -eternity. Why, therefore, should we shape our way in reference to a -tribunal so frail and evanescent? Oh, let us challenge our hearts as -to this. God grant us grace to act _now_ in reference to _then_--to -carry ourselves here with our eye on hereafter--to look at time in the -light of eternity. - -The poor unbelieving heart may however inquire, If I thus rise above -human thoughts and human opinions, how shall I get on in a scene where -those very thoughts and opinions prevail? This is a very natural -question, but it meets its full and satisfactory answer from the -Master's lips; yea, it would even seem as though He had graciously -anticipated this rising element of unbelief, when, having carried His -disciples above the hazy mists of time, and set them in the clear, -searching, powerful light of eternity, He added, "Are not five -sparrows sold for two farthings? and not one of them is forgotten -before God. But even the very hairs of your head are all numbered. -Fear not, therefore; ye are of more value than many sparrows." (Ver. -6, 7.) Here the heart is taught not only to _fear_ God, but also to -_confide_ in Him,--it is not only warned, but also tranquilized. -"Fear" and "fear not" may seem a paradox to flesh and blood, but to -faith it is no paradox. The man who fears God most will fear -circumstances least. The man of faith is at once the most dependent -and independent man in the world--dependent upon God, independent upon -circumstances. The latter is the consequence of the former. - -And mark the ground of the believer's peace. The One who has power to -cast into hell, the only One whom he is to fear, has actually taken -the trouble to count the hairs of his head. He surely has not taken -the trouble for the purpose of letting him perish here or hereafter. -The minuteness of our Father's care should silence every doubt that -might arise in our hearts. There is nothing too small and there can be -nothing too great for Him. The countless orbs that move through -infinite space and a falling sparrow are alike to Him. His infinite -mind can take in with equal facility the course of everlasting ages -and the hairs of our head. This is the stable foundation on which -Christ founds His "fear not" and "take no thought." We frequently fail -in the practical application of this divine principle. We may admire -it as a principle, but it is only in the application of it that its -real beauty is seen or felt. If we do not put it in practice, we are -but painting sunbeams on canvas, while we famish beneath the chilling -influences of our own unbelief. - -Now, we find in this scripture before us that bold and uncompromising -testimony for Christ is connected with this holy elevation above men's -thoughts and this calm reliance upon our Father's minute and tender -care. If my heart is lifted above the influence of the fear of man, -and sweetly tranquilized by the assurance that God takes account of -the hairs of my head, then I am in a condition of soul to confess -Christ before men. (See _vv_. 8-10.) Nor need I be careful as to the -result of this confession, for so long as God wants me here He will -maintain me here. "And when they bring you unto the synagogues, and -unto magistrates and powers, take ye no thought how or what thing ye -shall answer, or what ye shall say; for the Holy Ghost shall teach you -in the same hour what ye ought to say." The only proper ground of -testimony for Christ is to be fully delivered from human influence, -and established in unqualified confidence in God. So far as I am -influenced by or a debtor to men, so far am I disqualified for being a -servant of Christ; but I can only be effectually delivered from human -influence by a lively faith in God. When God fills the heart, there is -no room for the creature; and we may be perfectly sure of this, that -no man has ever taken the trouble to count the hairs of our head; we -have not even taken that trouble ourselves; but God has, and therefore -I can trust God more than any one. God is perfectly sufficient for -every exigency, great or small, and we only want to trust Him to know -that He is. - -True, He may and does use men as instruments; but if we lean on men -instead of God,--if we lean on instruments instead of on the hand that -uses them, we bring down a curse upon us, for it is written, "Cursed -be the man that trusteth in man, and maketh flesh his arm, and whose -heart departeth from the Lord." (Jer. xvii. 5.) The Lord used the -ravens to feed Elijah, but Elijah never thought of trusting in the -ravens. Thus it should be ever. Faith leans on God, counts on Him, -clings to Him, trusts in Him, waits for Him, ever leaves a clear stage -for Him to act on, does not obstruct His glorious path by any -creature-confidence, allows Him to display Himself in all the glorious -reality of what He is, leaves every thing to Him; and, moreover, if it -gets into deep and rough waters, it will always be seen upon the crest -of the loftiest billow, and from thence gazing in perfect repose upon -God and His powerful actings. Such is faith--that precious thing--the -only thing in this world that gives God and man their respective -places. - -While the Lord Jesus was in the act of pouring forth these unearthly -principles, a true child of earth intrudes upon Him with a question -about property.--"And one of the company said unto Him, 'Master, speak -to my brother, that he divide the inheritance with me.'" How -marvelously little did he know of the true character of that heavenly -Man who stood before him! He knew nothing of the profound mystery of -His being, or the object of His heavenly mission. He surely had not -come from the bosom of the Father to settle lawsuits about property, -nor to arbitrate between two covetous men. The spirit of covetousness -was manifestly in the whole affair. Both defendant and plaintiff were -governed by covetousness. One wanted to grasp and the other wanted to -keep; what was this but covetousness? "And he said unto him, 'Man, who -made Me a judge or a divider over you?'" It was not a question of -which was right or which was wrong as to the property. According to -Christ's pure and heavenly doctrine they were both wrong. In the light -of eternity a few acres of land were little worth; and as to Christ -Himself, He was only teaching principles entirely hostile to all -questions of earthly possession; but in His own person and character -He set an example of the very opposite. He did not go to law about the -inheritance. He was "Heir of all things." The land of Israel, the -throne of David, and all creation belonged to Him; but man would not -own Him, or give Him possession. "The husbandmen said among -themselves, 'This is the heir; come, let us kill him, and seize upon -the inheritance.'" To this the Heir submitted in perfect patience, but -(eternal homage to His glorious name!) by submitting unto death He -crushed the enemy's power, and brought "many sons to glory." - -Thus we see in the doctrine and practice of the Heavenly Man the true -exhibition of the principles of the kingdom of God. He would not -arbitrate, but yet He taught truth which would entirely do away with -the need of arbitration. If the principles of the kingdom of God were -dominant, there would be no need for courts of law; for inasmuch as -people would not be wronged of their rights, they could have no wrongs -to be righted. This would be admitted by all. But then the Christian, -being in the kingdom, is bound to be governed by the principles of the -kingdom, and to carry them out at all cost; for, in the exact -proportion that he fails to exhibit those principles, he is robbing -his own soul of blessing, and marring his testimony. - -Hence, then, a person going to law is not governed, in so doing, by -the principles of the kingdom of God, but by the principles of the -kingdom of Satan, who is the prince of this world. It is not a -question as to his being a Christian, but simply a question as to the -principle by which he is governed in the act of going to law under -any circumstances.[4] I say nothing of the moral instincts of the -divine nature, which would surely lead one to apprehend with accuracy -the gross inconsistency of a man who professes to be saved by _grace_ -going to _law_ with a fellow-man--of one who, while he owns that if he -had his _right_ from the hand of God, he would be burning in hell, -nevertheless insists upon exacting his rights from his fellow-man--of -one who has been forgiven ten thousand talents, but yet seizes his -fellow by the throat for a paltry hundred pence. Upon these things I -shall not dwell. I merely look at the question of going to law in the -light of the kingdom, in the light of eternity; and if it be true that -in the kingdom of God there is no need for courts of law, then I press -it solemnly upon my reader's conscience, in the presence of God, that -he, as a subject of that kingdom, is totally wrong in going to law. -True, it will lead to loss and suffering; but who is "worthy of the -kingdom of God" who is not prepared to "suffer for it"? Let those who -are governed by the things of _time_ go to law; but the Christian is, -or ought to be, governed by the things of _eternity_. People go to law -_now_, but it will not be so _then_; and the Christian is to act _now_ -as if it were _then_. He belongs to the kingdom; and it is just -because the kingdom of God is not dominant, but the King rejected, -that the subjects of the kingdom are called to suffer. Righteousness -"suffers" _now_; it will "reign" in the millennium, and it will -"dwell" in the new heavens and the new earth. Now, in going to law, -the Christian anticipates the millennial age. He is going before his -Master in the assertion of his rights. He is called to suffer -patiently all sorts of wrongs and injuries. To resent them is to deny -the truth of that kingdom to which he professes to belong. I press -this principle upon my reader's conscience. I earnestly implore his -serious attention thereto. Let it have its full weight upon his -conscience. Let him not trifle with its truth. There is nothing which -tends so to hinder the freshness and power, growth and prosperity, of -the kingdom of God in the heart as the refusal to carry out the -principles of that kingdom in the conduct.[5] - - [4] How often, alas! does it happen that people go to law to be - _righted_ of their _wrongs_, and in the end find themselves _wronged_ - of their _rights_! - - [5] The Christian should be governed by the principles of the kingdom - in every thing. If he is engaged in business, he should conduct his - business as a child of God, and a servant of Christ. He should not - have a Christian character on Lord's day and a commercial character on - Monday. I should have the Lord with me in my shop, my warehouse, and - my counting-house. It is my privilege to depend upon God in my - business; but in order to depend upon Him, my business must be of such - a nature, and conducted upon such a principle as He can own. If it is - not so, I must leave the Lord out, and I am then on the same footing - as the men of the world, and left to fall into their ways and manner - of doing business. - - Of course, everything depends upon the motive which actuates the mind. - What, then, is my motive in my daily labor? Is it to provide food and - raiment, or is it to lay up treasures upon earth? If the former, God - has pleasure in it, and is with it; so that, if you are in the way of - His appointment, you have only to depend upon Him. - - Faith always puts the soul on a totally different ground from that - occupied by the world, no matter where or what our calling may be. - Take, for example, David in the valley of Elah. Why did he not fight, - like other men? Because he was on the ground of faith. So also - Hezekiah. Why did he put on sackcloth when other men put on armor? - Because he was on the ground of simple dependence upon God. Just so in - the case of a man in trade; he must carry on his trade as a Christian, - else he will mar the testimony and rob his own soul of blessing. - -But some may say that it is bringing us down from the high ground of -the Church, as set forth in Paul's epistles, to press thus the -principles of the kingdom. By no means. We belong to the Church, but -we are in the kingdom; and while we must never confound the two, it is -perfectly plain that the ethics--the moral habits and ways--of the -Church can never be below those of the kingdom. If it be contrary to -the spirit and principles of the kingdom to assert my rights and go to -law, it must, if possible, be still more contrary to the spirit and -principles of the Church. This cannot be questioned. The higher my -position, the higher should be my code of ethics and tone of -character. I fully believe, and desire firmly to hold, experimentally -to enter into, and practically to exhibit the truth of the Church as -the body and bride of Christ--the possessor of a heavenly standing, -and the expectant of heavenly glory, by virtue of her oneness with -Christ; but I cannot see how my being a member of that highly -privileged body can make my practice lower than if I were merely a -subject or member of the kingdom. What is the difference, as regards -present conduct and character, between belonging to the body of a -rejected Head and belonging to the kingdom of a rejected King? -Assuredly it cannot be to lower the tone in the former case. The -higher and more intimate my relationship to the rejected One, the more -intense should be my separation from that which rejects Him, and the -more complete should be my assimilation to His character, and the more -precise and accurate my walk in His footsteps in the midst of that -scene from which He is rejected. - -But the simple fact is, WE WANT CONSCIENCE. Yes, beloved reader, a -tender, exercised, honest conscience, which will truly and accurately -respond to the appeals of God's pure and holy Word, is, I verily -believe, the grand desideratum--the pressing want of the present -moment. It is not so much principles we want, as the grace, the -energy, the holy decision, that will carry them out, cost what it may. -We admit the truth of principles which most plainly cut at the very -things which we ourselves are either directly or indirectly doing,--we -admit the principle of grace, and yet we live by the strict -maintenance of righteousness. For example, how often does it happen -that persons are preaching, teaching, and professing to enjoy grace, -while at the very moment they are insisting upon their rights in -reference to their tenants; and, either directly themselves or -indirectly by means of their agents, dispossessing poor people, -unroofing their houses, and sending them out, in destitution and -misery, upon a cold, heartless world! This is a plain, palpable case, -of which, alas! there have been too many painful illustrations in the -world within the last ten years. - -And why put cases? Because one finds such melancholy deficiency in -sensibility of conscience at the present day, that unless the thing is -brought home plainly to one's self it will not be understood. Like -David, our indignation is wrought up to the highest pitch by a picture -of moral turpitude, so long as we do not see _self_ in that picture. -It needs some Nathan to sound in our ears, "Thou art the man," in -order to prostrate us in the dust, with a smitten conscience, and true -self-abhorrence. Thus, at the present day, eloquent sermons are -preached, eloquent lectures delivered, and elaborate treatises written -about the principles of grace, and yet the courts of law are -frequented, attorneys, lawyers, sheriffs, agents, and sub-agents are -called into requisition, with all their terrible machinery, in order -to assert our rights; but we feel it not, because we are not present -to witness the distress, and hear the groans and execrations of -houseless mothers and children. Need we wonder, therefore, that true -practical Christianity is at a low ebb amongst us? Is it any marvel -that leanness, barrenness, drought and poverty, coldness and deadness, -darkness, ignorance, and spiritual depression should be found amongst -us? What else could be expected, when the principles of the kingdom of -God are openly violated? - -But is it unrighteous to seek to get our own, and to make use of the -machinery within our reach in order to do so? Surely not. What is here -maintained is, that no matter how well defined and clearly established -the right may be, the assertion thereof is diametrically opposed to -the kingdom of God. The servant in Matthew xviii. was called "a wicked -servant," and "delivered to the tormentors," not because he acted -unrighteously in enforcing the payment of a lawful debt, but because -he did not act in grace and remit that debt. Well, therefore, might -the Lord Jesus sound in His disciples' ears this warning voice, "Take -heed and beware of covetousness; for a man's life consisteth not in -the abundance of the things which he possesseth." - -But how difficult to define this "covetousness"! how hard to bring it -home to the conscience! It is, as some one has said of worldliness, -"shaded off gradually from white to jet black;" so that it is only as -we are imbued with the spirit and mind of heaven, and thoroughly -schooled in the principles of eternity, that we shall be able to -detect its working. And not only so, but our hearts must, in this -also, be purged from the leaven of the Pharisees, which is hypocrisy. -The Pharisees were covetous, and could only turn Christ's doctrine -into ridicule (see Luke xvi. 14); and so will it be with all those who -are tainted by their leaven. They _will_ not see the just application -of truth, either as to covetousness or any thing else. They will seek -to define it in such a way as will suit themselves. They will -interpret, modify, pare down, accommodate, until they have fully -succeeded in getting their conscience from under the edge of God's -truth; and thus they get into the power and under the influence of the -enemy. I must either be governed by the pure truth of the Word or by -the impure principles of the world, which, as we very well know, are -forged in Satan's workshop, and brought into the world to be used in -doing his work. - -In the parable of the rich man, which the Lord here puts forth in -illustration of covetousness, we see a character which the world -respects and admires. But in this, as in every thing else brought -forward in this searching chapter, we see the difference between _now_ -and _then_--between "time and eternity." All depends upon the light in -which you look at men and things. If you merely look at them _now_, it -may be all very well to get on in trade, and enlarge one's concerns, -and make provision for the future. The man who does this is counted -wise _now_, but he will be a "fool" _then_. But, my reader, let us -remember that we must make God's _then_ to be our _now_; we must look -at the things of time in the light of eternity--the things of earth in -the light of heaven. This is true wisdom, which does not confine the -heart to that system of things which obtains "under the sun," but -conducts it into the light, and leaves it under the power of "that -world" where the principles of the kingdom of God bear sway. What -should we think of courts of law and insurance offices if we look at -them in the light of eternity?[6] These things do very well for men -who are only governed by _now_, but the disciple of Christ is to be -governed by _then_. This makes all the difference; and truly it is a -serious difference. - - [6] It should be a serious question with a child of God, ere he avails - himself of an assurance company, whether in the matter of fire or - life, "Am I hereby distrusting God? or am I seeking by human agency to - counteract divine visitations?" There is something sadly anomalous in - a Christian's insuring his life. He professes to be _dead_, and that - Christ is his _life_; why then talk of insuring his life? But many - will say, "We cannot bring Christianity into such things." I ask, - Where are we to leave it? Is Christianity a convenient sort of - garment, which we put on on Lord's day, and at the close of that day - take it off, fold it carefully up, and lay it on the shelf till the - following Lord's day? It is too often thus. People have two - characters; and what is this but the leaven of the Pharisees, which is - hypocrisy? Insurance offices are all very well for the men of this - world, who should certainly avail themselves of them, inasmuch as - every thing around and within is so uncertain. But to the child of God - _all is sure_. God has insured his life forever, and hence he should - regard insurance offices as so many depots of unbelief. - -"The ground of a certain rich man brought forth plentifully." What sin -is there in being a successful agriculturist or merchant? If God bless -a man's labor, should he not rejoice? Truly so; but mark the moral -progress of a covetous heart. "He thought _within himself_." He did -not think in the presence of God,--he did not think under the mighty -influences of the eternal world; no, "he thought within -himself"--within the narrow compass of his selfish heart. Such was his -range; and therefore we need not marvel at his practical conclusion. -"What shall I do, because I have no room where to bestow my fruits?" -What! Was there no way of using his resources with a view to God's -future? Alas! no. Man has a future (or thinks he has) on which he -counts, and for which he makes provision; but self is the only object -which figures in that future,--self, whether in my own person or that -of my wife or child, which is morally the same thing. - -The grand object in God's future is Christ; and true wisdom will lead -us to fix our eye on Him, and make Him our undivided object for time -and eternity--_now_ and _then_. But this, in the judgment of a worldly -man, is nonsense. Yes, Heaven's wisdom is nonsense in the judgment of -earth. Hearken to the wisdom of earth, and the wisdom of those who are -under the influence of earthly maxims and habits. "And he said, 'This -will I do: I will pull down my barns, and build greater; and _there_ -will I bestow _all_ my fruits and my goods.'" Thus we have what he -"thought," what he "said," and what he "did;" and there is a -melancholy consistency between his thoughts, his words, and his acts. -"_There_," in my self-built storehouse, "will I bestow _all_." -Miserable treasure-house to contain the "all" of an immortal soul! God -was not an item in the catalogue. God was neither his treasury nor his -treasure. This is plain; and it is always thus with a mere man of the -world. "And I will say to my soul, Soul, thou hast much goods laid up -for many years; take thine ease, eat, drink, and be merry." Thus we -see that a worldly man's provision is only "for many years." Make the -best of it, it cannot go beyond that narrow limit. It cannot, even in -his own thought about it, reach into that boundless eternity which -stretches beyond this contracted span of time. And this provision he -offers to his never-dying soul as the basis of its "ease and -merriment." Miserable fatuity! Senseless calculation! - -How different is the address which a believer may present to his soul! -He too may say to his soul, "Soul, take thine ease; eat, drink, and -be merry;--eat of the fatness of God's storehouse, and drink of the -river of His pleasures, and of the wine of His kingdom; and be glad in -His accomplished salvation; for thou hast much goods, yea, -unsearchable riches, untold wealth, laid up, not merely for many -years, but for eternity. Christ's finished work is the ground of thine -eternal peace, and His coming glory the sure and certain object of thy -hope." This is a different character of address, my reader. This shows -the difference between _now_ and _then_. It is a fatal mistake not to -make Christ the Crucified, Christ the Risen, Christ the Glorified, the -Alpha and Omega of all our calculations. To paint a future, and not to -place Christ in the foreground, is extravagance of the wildest -character; for the moment God enters the scene, the picture is -hopelessly marred. - -"But God said unto him, 'Thou fool! this night thy soul shall be -required of thee: THEN whose shall those things be which thou hast -provided?'" And then mark the moral of all this. "So is he," no matter -who--saint or sinner, "that layeth up _treasure for himself_, and is -not rich toward God." The man who hoards up is virtually making a god -of his hoard. His mind is tranquilized as to the future when he thinks -of his hoard, for if he had not that hoard he would be uneasy. It is -sufficient to put a natural man entirely out of his reason to give him -naught but God to depend upon. Any thing but that for him. Give him -old pieces of parchment in the shape of title-deeds, in which some -clever lawyer will finally pick a hole, and prove worthless. He will -lean on them--yea, die in peace, if he can leave such to his heirs. -Give him an insurance policy,--any thing, in short, but God for the -natural heart. ALL IS REALITY SAVE THE ONLY REALITY, in the judgment -of nature. This proves what nature's true condition is. It cannot -trust God. It _talks_ about Him, but it cannot _trust_ Him. The very -basis of man's moral constitution is distrust of God; and one of the -fairest fruits of regeneration is the capacity to confide in God for -every thing. "They that know Thy name will put their trust in Thee." -None else can. - -However, my main object in this paper is to deal with Christian -consciences. I ask the Christian reader, therefore, in plain terms, is -it in keeping with Christ's doctrine, as set forth in the gospel, for -His disciples to lay up for themselves treasure on the earth? It seems -almost an absurdity to put such a question, in the face of Luke xii. -and parallel scriptures. "Lay not up for yourselves treasure on the -earth, where moth and rust doth corrupt, and where thieves break -through and steal; but lay up for yourselves treasure in heaven, where -neither moth nor rust doth corrupt, and where thieves do not break -through and steal." This is plain enough, and only wants an honest -conscience to apply it, in order to produce its proper results. It is -directly contrary to the doctrine of the kingdom of God, and perfectly -incompatible with true discipleship, to lay up "treasure," in any -shape or form, "on the earth." In this, as in the matter of going to -law, we have only to remember that we are in the kingdom of God, in -order to know how we should act. The principles of that kingdom are -eternal and binding upon every disciple of Christ. - -"And He said unto His disciples, 'Therefore I say unto you, Take no -thought for your life, what ye shall eat; neither for the body, what -ye shall put on. The life is more than meat, and the body is more than -raiment.'" "Be careful for nothing," says the Spirit by the apostle. -Why? Because God is caring for you. There is no use in two thinking -about the same thing, when One can do every thing and the other can do -nothing. "In every thing by prayer and supplication with thanksgiving -let your requests be made known to God. And the peace of God, which -passeth all understanding, shall garrison [+phrourędei+] your -hearts and minds through Christ Jesus." This is the solid foundation -of peace of heart, which so few really enjoy. Many have gotten peace -of conscience through faith in the sufficiency of Christ's work, who -do not enjoy peace of heart through faith in the sufficiency of God's -care. And oftentimes we go to pray about our difficulties and trials, -and we rise from our knees as troubled as we knelt down. We profess to -put our affairs into the hands of God, but we have no notion of -_leaving them_, there; and consequently we do not enjoy peace of -heart. Thus it was with Jacob, in Genesis xxxii. He asked God to -deliver him from the hand of Esau; but no sooner did he rise from his -knees than he set forth the real ground of his soul's dependence, by -saying, "I will appease him by a present." It is clear he had much more -confidence in the "present" than in God. This is a common error amongst -the children of God. We profess to be looking to the Eternal Fountain; -but the eye of the soul is askance upon some creature-stream. Thus God -is practically shut out; our souls are not delivered, and we have not -got peace of heart. - -The apostle then goes on, in Philippians iv. 8, to give a catalogue of -those things about which we ought to think; and we find that _self_ or -its affairs is not once alluded to. "Whatsoever things are true, -whatsoever things are venerable [+semna+], whatsoever things -are just, whatsoever things are pure, whatsoever things are lovely, -whatsoever things are of good report; if there be any virtue, and if -there be any praise, think on these things.... And the God of peace -shall be with you." Thus, when I know and believe that God is thinking -about me, I have "_the peace of God_;" and when I am thinking about -Him and the things belonging to Him, I have "_the God of peace_." -This, as might be expected, harmonizes precisely with Christ's -doctrine in Luke xii. After relieving the minds of His disciples in -reference to present supplies and future treasure, He says, "But -rather seek ye the kingdom of God, and all these things shall be added -unto you." That is, I am not to seek the kingdom with the latent -thought in my mind that my wants will be supplied in consequence. -That would not be true discipleship. A true disciple never thinks of -aught but the Master and His kingdom; and the Master will assuredly -think of him and his wants. Thus it stands, my beloved reader, between -a faithful servant and an all-powerful and all-gracious Master. That -servant may therefore be free, perfectly free, from care. - -But there is another ground on which we are exhorted to be free from -care, and that is, the utter worthlessness of that care. "Which of -you, with taking thought, can add to his stature one cubit? If ye then -be not able to do that thing which is least, why take ye thought for -the rest?" We gain nothing by our care; and by indulging therein we -only unfit ourselves for seeking the kingdom of God, and place a -barrier, by our unbelief, in the way of His acting for us. It is -always true in reference to us, "He could there do no mighty work, -because of their unbelief." Unbelief is the great hindrance to the -display of God's mighty works on our behalf. If we take our affairs -into our own hands, it is clear that we do not want God. Thus we are -left to the depressing influence of our own perplexing thoughts, and -finally we take refuge in some human resource, and make shipwreck of -faith. - -It is important to understand that we are either leaning on God or on -circumstances. It will not do, by any means, to say that we are -leaning on God _and_ circumstances. It must be God _only_, or not at -all. It is all very well to talk of faith when our hearts are, in -reality, leaning on the creature in some shape or form. We should sift -and try our ways closely as to this; for inasmuch as absolute -dependence upon God is one of the special characteristics of the -divine life, and one of the fundamental principles of the kingdom, it -surely becomes us to look well to it that we are not presenting any -barrier to our progress in that heavenly quality. True, it is most -trying to flesh and blood to have no settled thing to lean upon. The -heart will quiver as we stand upon the shore of circumstances, and -look forth upon that unknown ocean--unknown to all but faith, and -where naught but simple faith can live for an hour. We may feel -disposed, like Lot, to cry out, "Is it not a little one? and my soul -shall live." The heart longs for some shred of the creature, some -plank from the raft of circumstances,--any thing but absolute -dependence upon God. But oh! let God only be known, and He must be -trusted; let Him be trusted, and He must be known. - -Still the poor heart will yearn after something settled, something -tangible. If it be a question of maintenance, it will earnestly desire -some settled income, a certain sum in the funds, a certain amount of -landed property, or a fixed jointure or annuity of some kind or other. -Then, if it be a question of public testimony or ministry of any kind, -it will be the same thing. If a man is going to preach or lecture, he -will like to have something to lean upon; if not a written sermon, at -least some notes, or some kind of previous preparation,--any thing -but unqualified, self-emptied dependence upon God. Hence it is that -worldliness prevails to such a fearful extent amongst Christians. -Faith alone can overcome the world and purify the heart. It brings the -soul from under the influence of time, and keeps it habitually in the -light of eternity. It is occupied not with now, but with _then_,--not -with _here_, but _hereafter_,--not with earth, but with heaven. Thus -it overcomes the world and purifies the heart. It hears and believes -Christ's word, "Fear not, little flock, for it is your Father's good -pleasure to give you the kingdom." Now, if "the kingdom" fills my -soul's vision, I have no room for aught beside. I can let go present -shadows, in the prospect of future realities; I can give up an -evanescent _now_, in the prospect of an eternal _then_. - -Wherefore the Lord immediately adds, "Sell that ye have, and give -alms: provide yourselves bags which wax not old, a treasure in the -heavens that fadeth not, where no thief approacheth, neither moth -corrupteth. For where your treasure is, there will the heart be also." -If I have treasure on earth, no matter in what shape, my _heart_ will -be there also, and I shall be a downright worldly man. How shall I -most effectually empty my heart of the world? By getting it filled -with Christ. He is the true treasure which neither the world's "bags" -nor its "storehouses" can contain. The world has its "barns" and its -"bags," in which it hoards its "goods;" but its barns will fall and -its bags will wax old: and then, what will become of the treasure? -Truly "they build too low that build beneath the skies." - -Yet people will build and hoard up, if not for themselves, at least -for their children, or in other words, their second selves. If I hoard -for my children, I am hoarding for myself; and not only so, but in -numberless cases, the hoard, in place of proving a blessing, proves a -positive curse to the child, by taking him off the proper ground -appointed for him, as well as for all, in God's moral government, -namely, "working with his hands the thing which is good, that he may -have [not to hoard up for himself, or for his second self, but] to -give to him that needeth." This is God's appointed ground for every -man; and therefore if I hoard for my child, I am taking both myself -and him off the divine ground, and the consequence will be a -forfeiture of blessing. Do I taste the surpassing sweetness of -obedience to and dependence upon God, and shall I deprive my child -thereof? Shall I rob him, virtually, and so far as in me lies, of God, -and give him, as a substitute, a few "old bags," an insurance policy, -or some musty parchments? - -But why need I hoard up for my children? If I can trust God for -myself, why not trust Him for them likewise? Cannot the One who has -fed and clothed me feed and clothe them also? Let not the truth be -misunderstood or misinterpreted. I am bound, by the powerful -obligations of the word and example of God, to provide for my own; -for, "if any provide not for his own, and especially for those of his -own house, he hath denied the faith, and is worse than an infidel." (1 -Tim. v. 8.) This is plain enough. And, moreover, I am bound to fit my -children, so far as God's principles admit, and my province extends, -for any service to which He may be graciously pleased to call them. -But I am no where instructed in the Word of God to give my children a -hoard in place of an honest occupation, with simple dependence upon a -heavenly Father. As a matter of actual fact, few children ever thank -their fathers for inherited wealth; whereas they will ever remember, -with gratitude and veneration, having been led, by parental care and -management, into a godly course of action for themselves. - -I do not, however, forget a passage which has often been used, or -rather abused, to defend the worldly, unbelieving practice of hoarding -up. I allude to 2 Corinthians xii. 14.--"Behold, the third time I am -ready to come to you; and I will not be burdensome to you: for I seek -not yours, but you: for the children ought not to lay up for the -parents, but the parents for the children." How glad people are when -they get a semblance of Scripture-authority for their worldliness! In -this passage it is but a semblance of authority; for the apostle is -certainly not teaching Christians to hoard up--he is not teaching -heavenly men to lay up treasure upon the earth, for any object. He -simple refers to a common practice _in the world_, and to a common -feeling _in nature_, in order to illustrate his own mode of dealing -with the Corinthians, who were his children in the faith. He had not -burdened them, and he would not burden them, for he was the parent. -Now, if the saints of God are satisfied to go back to the world and -its maxims, to nature and its ways, then let them hoard up with all -diligence--let them "heap treasure together for the last days;" but -let them remember that the moth, the canker-worm, and the rust will be -the end of it all. Oh for a heart to value those immortal "bags" in -which faith lays up its "unfading treasure," those heavenly -storehouses where faith "bestows all its fruits and its goods"! Then -shall we pursue a holy and elevated path through this present evil -world--then, too, shall we be lifted upon faith's vigorous pinion -above the dark atmosphere which inwraps this Christ-rejecting, -God-hating world, and which is impregnated and polluted by those two -elements, namely, _hatred of God, and love of gold_. - -I shall only add, ere closing this paper, that the Lord Jesus--the -Adorable, the Divine, the Heavenly Teacher, having sought to raise, by -His unearthly principles, the thoughts and affections of His disciples -to their proper centre and level, gives them two things to do; and -these two things may be expressed in the words of the Holy Ghost--"To -serve the living and true God, and wait for His Son from heaven." The -entire of the teaching of Luke xii, from verse 35 to the end, may be -ranged under the above comprehensive heads, to which I call the -Christian reader's prayerful attention. We have no one else to serve -but "the living God", and nothing to wait for--nothing worth waiting -for but "His Son." May the Holy Ghost clothe His own Word with -heavenly power, so that it may come home to the heart and conscience, -and tell upon the life of every child of God, that the name of the -Lord Christ may be magnified, and His truth vindicated in the conduct -of those that belong to Him. May the grace of an honest heart, and a -tender, upright, well-adjusted conscience, be largely ministered to -each and all of us, so that we may be like a well-tuned instrument, -yielding a true tone when touched by the Master's hand, and -harmonizing with His heavenly voice. - -Finally, if this paper should fall into the hands of one who has not -yet found rest of conscience in the perfected atonement of the Son of -God, I would say to such an one, You will surely lay this paper down -and say, "This is a hard saying, who can hear it?" You may be disposed -to ask, "What would the world come to, if such principles were -universally dominant?" I reply, It would cease to be governed by -Satan, and would be "the kingdom of God." But let me ask you, my -friend, "To which kingdom do you belong? Which is it--_now_, or -_then_--with you? Are you living for time, or eternity,--earth, or -heaven,--Satan, or Christ?" Do, I affectionately implore of you, be -thoroughly honest with yourself in the presence of God. Remember, -"there is _nothing_ covered that shall not be revealed." The -judgment-seat will bring _all_ to light. Therefore I say, Be honest -with yourself, and now ask your heart, "Where am I? How do I stand? -What is the ground of my peace? What are my prospects for eternity?" -Do not imagine that God wants _you_ to buy heaven with a surrender of -earth. No; He points you to Christ, who, by bearing sin in His own -body on the cross, has opened the way for the believing sinner to come -into the presence of God in the power of divine righteousness. You are -not asked to do or to be any thing; but the gospel tells you what -Jesus is, and what He has done; and if you believe this in your heart, -and confess it with your mouth, you shall be saved. Christ--God's -Eternal Son--God manifest in the flesh--co-equal with the Father, -being conceived by the Holy Ghost, was born of a woman, took upon Him -a body prepared by the power of the Highest, and thus became a REAL -MAN--very God and very man,--He, having lived a life of perfect -obedience, died upon the cross, being made sin and a curse, and having -exhausted the cup of Jehovah's righteous wrath, endured the sting of -death, spoiled the grave of its victory, and destroyed him that had -the power of death, He went up into heaven, and took His seat at the -right hand of God. Such is the infinite merit of His perfect -sacrifice, that all who believe are justified from ALL THINGS--yea, -are accepted in Him--stand in His acceptableness before God, and can -never come into condemnation, but have passed from death into life. -This is the gospel!--the glad tidings of salvation, which God the Holy -Ghost came down from heaven to preach to every creature. My reader, -let me exhort you, in this concluding line, to "behold the Lamb of God -that taketh away the sin of the world." BELIEVE AND LIVE! - - _C. H. M._ - - - - -THE ALL-SUFFICIENCY OF CHRIST - - -When once the soul has been brought to feel the reality of its -condition before God--the depth of its ruin, guilt, and misery--its -utter and hopeless bankruptcy, there can be no rest until the Holy -Spirit reveals a full and an all-sufficient Christ to the heart. The -only possible answer to our total ruin is God's perfect remedy. - -This is a very simple, but a most important truth; and we may say, -with all possible assurance, the more deeply and thoroughly the reader -learns it for himself the better. The true secret of peace is, to get -to the very end of a guilty, ruined, helpless, worthless self, and -there find an all-sufficient Christ as God's provision for our very -deepest need. This truly is rest--a rest which can never be disturbed. -There may be sorrow, pressure, conflict, exercise of soul, heaviness -through manifold temptations, ups and downs, all sorts of trials and -difficulties; but we feel persuaded that when a soul is really brought -by God's Spirit to see the end of self, and to rest in a full Christ, -it finds a peace which can never be interrupted. - -The unsettled state of so many of God's dear people is the result of -not having received into their hearts a full Christ, as God's very own -provision for them. No doubt this sad and painful result may be -brought about by various contributing causes, such as a legal mind, a -morbid conscience, a self-occupied heart, bad teaching, a secret -hankering after this present world, some little reserve in the heart -as to the claims of God, of Christ, and of eternity. But whatever may -be the producing cause, we believe it will be found, in almost every -case, that the lack of settled peace, so common amongst the Lord's -people, is the result of not seeing, not believing, what God has made -His Christ to be to them and for them, and that forever. - -Now, what we propose in this paper is, to show the anxious reader, -from the precious pages of the Word of God, that there is treasured up -for him in Christ all he can possibly need, whether it be to meet the -claims of his conscience, the cravings of his heart, or the exigencies -of his path. We shall seek, by the grace of God, to prove that the -_work_ of Christ is the only true resting-place for the _conscience_; -His _Person_, the only true object for the _heart_; His _Word_, the -only true guide for the _path_. - -And first, then, let us dwell for a little upon - - -THE WORK OF CHRIST AS THE ONLY RESTING-PLACE FOR THE CONSCIENCE. - -In considering this great subject, two things claim our attention; -first, what Christ has done for us; secondly, what He is doing for us. -In the former, we have atonement; in the latter, advocacy. He died for -us on the cross: He lives for us on the throne. By His precious -atoning death He has met our entire condition as sinners. He has borne -our sins, and put them away forever. He stood charged with all our -sins--the sins of all who believe in His name. "Jehovah laid on Him -the iniquity of us all." (Isa. liii.) And again, "For Christ also hath -once suffered for sins, the just for the unjust, that He might bring -us to God." (1 Pet. iii. 18.) - -This is a grand and all-important truth for the anxious soul--a truth -which lies at the very foundation of the whole Christian position. It -is impossible that any truly awakened soul, any spiritually -enlightened conscience, can enjoy divinely settled peace until this -most precious truth is laid hold of in simple faith. I must know, upon -divine authority, that all my sins are put away forever out of God's -sight; that He Himself has disposed of them in such a manner as to -satisfy all the claims of His throne and all the attributes of His -nature; that He has glorified Himself in the putting away of my sins, -in a far higher and more wonderful manner than if He had sent me to an -everlasting hell on account of them. - -Yes, He Himself has done it. This is the very gist and marrow--the -heart's core of the whole matter. God has laid our sins on Jesus, and -He tells us so in His holy Word, so that we may know it upon divine -authority--an authority that cannot lie. God planned it; God did it; -God says it. It is all of God, from first to last, and we have simply -to rest in it like a little child. How do I know that Jesus bore my -sins in His own body on the tree? By the very same authority which -tells me I had sins to be borne. God, in His marvelous and matchless -love, assures me, a poor guilty, hell-deserving sinner, that He has -Himself undertaken the whole matter of my sins, and disposed of it in -such a manner as to bring a rich harvest of glory to His own eternal -name, throughout the wide universe, in presence of all created -intelligence. - -The living faith of this must tranquilize the conscience. If God has -satisfied Himself about my sins, I may well be satisfied also. I know -I am a sinner--it may be, the chief of sinners. I know my sins are -more in number than the hairs of my head; that they are black as -midnight--black as hell itself. I know that any one of these sins, the -very least, deserves the eternal flames of hell. I know--because God's -Word tells me--that a single speck of sin can never enter His holy -presence; and hence, so far as I am concerned, there was no possible -issue save eternal separation from God. All this I know, upon the -clear and unquestionable authority of that Word which is settled -forever in heaven. - -But, oh, the profound mystery of the cross!--the glorious mystery of -redeeming love! I see God Himself taking all my sins--the black and -terrible category--all my sins, as He knew and estimated them. I see -Him laying them all upon the head of my blessed Substitute, and -dealing with Him about them. I see all the billows and waves of God's -righteous wrath--His wrath against my sins--His wrath which should -have consumed me, soul and body, in hell, throughout a dreary -eternity,--I see them all rolling over the Man who stood in my stead, -who represented me before God, who bore all that was due to me, with -whom a holy God dealt as He should have dealt with me. I see -inflexible justice, holiness, truth, and righteousness dealing with my -sins, and making a clear and eternal riddance of them. Not one of them -is suffered to pass! There is no connivance, no palliation, no -slurring over, no indifference. This could not possibly be, once God -Himself took the matter in hand. His glory was at stake; His unsullied -holiness, His eternal majesty, the lofty claims of His government. - -All these had to be provided for in such wise as to glorify Himself in -view of angels, men, and devils. He might have sent me to -hell--righteously, justly, sent me to hell--because of my sins. I -deserved nothing else. My whole moral being, from its profoundest -depths, owns this--must own it. I have not a word to say in excuse for -a single sinful thought, to say nothing of a sin-stained life from -first to last--yes, a life of deliberate, rebellious, high-handed sin. - -Others may reason as they please as to the injustice of an eternity of -punishment for a life of sin--the utter want of proportion between a -few years of wrong-doing and endless ages of torment in the lake of -fire. They may reason, but I thoroughly believe, and unreservedly -confess, that for a single sin against such a Being as the God whom I -see at the cross, I richly deserved everlasting punishment in the -deep, dark, and dismal pit of hell. - -I am not writing as a theologian; if I were, it would be a very easy -task indeed to bring an unanswerable array of Scripture evidence in -proof of the solemn truth of eternal punishment. But no; I am writing -as one who has been divinely taught the true desert of sin, and that -desert, I calmly, deliberately, and solemnly declare, is, and can be, -nothing less than eternal exclusion from the presence of God and the -Lamb--eternal torment in the lake that burneth with fire and -brimstone. - -But--eternal halleluiahs to the God of all grace!--instead of sending -us to hell because of our sins, He sent His Son to be the propitiation -for those sins. And in the unfolding of the marvelous plan of -redemption, we see a holy God dealing with the question of our sins, -and executing judgment upon them in the Person of His well-beloved, -eternal, and co-equal Son, in order that the full flood-tide of His -love might flow down into our hearts. "Herein is love, not that we -loved God, but that He loved us, and sent His Son to be the -propitiation for our sins." (1 John iv. 10.) - -Now, this must give peace to the conscience, if only it be received in -the simplicity of faith. How is it possible for a person to believe -that God has satisfied Himself as to his sins and not have peace? If -God says to us, "Your sins and iniquities I will remember no more," -what could we desire further as a basis of peace for our conscience? -If God assures me that all my sins are blotted out as a thick -cloud--that they are cast behind His back--forever gone from His -sight, should I not have peace? If He shows me the Man who bore my -sins on the cross, now crowned at the right hand of the Majesty in the -heavens, ought not my soul to enter into perfect rest as to the -question of my sins? Most assuredly. - -For how, let me ask, did Christ reach the place which He now fills on -the throne of God? Was it as God over all, blessed forever? No; for He -was always that. Was it as the eternal Son of the Father? No; He was -ever that--ever in the bosom of the Father--the object of the Father's -eternal and ineffable delight. Was it as a spotless, holy, perfect -Man--One whose nature was absolutely pure, perfectly free from sin? -No; for in that character, and on that ground, He could at any moment, -between the manger and the cross, have claimed a place at the right -hand of God. How was it, then? Eternal praise to the God of all grace! -it was as the One who had by His death accomplished the glorious work -of redemption--the One who had stood charged with the full weight of -our sins--the One who had perfectly satisfied all the righteous claims -of that throne on which He now sits. - -This is a grand, cardinal point for the anxious reader to seize. It -cannot fail to emancipate the heart and tranquilize the conscience. We -cannot possibly behold, by faith, the Man who was nailed to the tree, -now crowned on the throne, and not have peace with God. The Lord -Jesus Christ having taken upon Himself our sins, and the judgment due -to them, He could not be where He now is if a single one of those sins -remained unatoned for. To see the Sin-bearer crowned with glory is to -see our sins gone forever from the divine presence. Where are our -sins? They are all obliterated. How do we know this? The One who took -them all upon Himself has passed through the heavens to the very -highest pinnacle of glory. Eternal justice has wreathed His blessed -brow with a diadem of glory, as the Accomplisher of our -redemption--the Bearer of our sins; thus proving, beyond all question, -or possibility of a question, that our sins are all put away out of -God's sight forever. A crowned Christ and a clear conscience are, in -the blessed economy of grace, inseparably linked together. Wondrous -fact! Well may we chant, with all our ransomed powers, the praises of -redeeming love. - -But let us see how this most consolatory truth is set forth in holy -Scripture. In Romans iii. we read, "But now the righteousness of God -without law [+chôris nomou+] is manifested, being witnessed by -the law and the prophets; even the righteousness of God by faith of -Jesus Christ unto all and upon all them that believe; for there is no -difference: for all have sinned, and come short of the glory of God; -being justified freely by His grace through the redemption that is in -Christ Jesus: _whom God hath set forth_ a propitiation through faith -in His blood, to declare His righteousness for the remission [or -passing over] of sins that are past [in time gone by], through the -forbearance of God; to declare at this time His righteousness; that He -might be just and the justifier of him which believeth in Jesus." - -Again, in chapter iv, speaking of Abraham's faith being counted to him -for righteousness, the apostle adds, "Now it was not written for his -sake alone, that it was imputed to him; but for us also, to whom it -shall be imputed, if we _believe on Him that raised up Jesus our Lord -from the dead; who was delivered for our offenses, and raised again -for our justification_." Here we have God introduced to our souls as -the One who raised from the dead the Bearer of our sins. Why did He do -so? Because the One who had been delivered for our offenses had -perfectly glorified Him respecting those offenses, and put them away -forever. God not only sent His only begotten Son into the world, but -He bruised Him for our iniquities, and raised Him from the dead, in -order that we might know and believe that our iniquities are all -disposed of in such a manner as to glorify Him infinitely and -everlastingly. Eternal and universal homage to His name! - -But we have further testimony on this grand fundamental truth. In -Hebrews i. we read such soul-stirring words as these: "God, who at -sundry times and in divers manners [or in divers measures and modes] -spake in time past unto the fathers by the prophets, hath in these -last days spoken unto us by [His] Son, whom He hath appointed heir of -all things, by whom also He made the worlds; who being the brightness -of His glory, and the express image of His Person, and upholding all -things by the word of His power, _when He had by Himself purged our -sins_, sat down on the right hand of the Majesty on high." Our Lord -Christ, blessed be His name! would not take His seat on the throne of -God until He had, by the offering of Himself on the cross, purged our -sins. Hence, a risen Christ at God's right hand is the glorious and -unanswerable proof that our sins are all gone, for He could not be -where He now is if a single one of those sins remained. God raised -from the dead the self-same Man on whom He Himself had laid the full -weight of our sins. Thus all is settled--divinely, eternally settled. -It is as impossible that a single sin can be found on the very weakest -believer in Jesus as on Jesus Himself. This is a wonderful thing to be -able to say, but it is the solid truth of God, established in manifold -places in holy Scripture, and the soul that believes it must possess a -peace which the world can neither give nor take away. - - - - -PART II - - -Thus far, we have been occupied with that aspect of the work of Christ -which bears upon the question of the forgiveness of sins, and we -earnestly trust that the reader is thoroughly clear and settled on -this grand point. It is assuredly his happy privilege so to be, if -only he will take God at His word. "Christ hath once suffered for -sins, the just for the unjust, that He might bring us to God." - -If, then, Christ hath suffered for our sins, should we not know the -deep blessedness of being eternally delivered from the burden of those -sins? Can it be according to the mind and heart of God that one for -whom Christ suffered should remain in perpetual bondage, tied and -bound with the chain of his sins, and crying out, from week to week, -month to month, and year to year, that the burden of his sins is -intolerable? - -If such utterances are true and proper for the Christian, then what -has Christ done for us? Can it be true that Christ has put away our -sins and yet that we are tied and bound with the chain of them? Is it -true that He bore the heavy burden of our sins and yet that we are -still crushed beneath the intolerable weight thereof? - -Some would fain persuade us that it is not possible to know that our -sins are forgiven--that we must go on to the end of our life in a -state of complete uncertainty on this most vital and important -question. If this be so, what has become of the precious gospel of the -grace of God--the glad tidings of salvation? In the view of such -miserable teaching as this, what mean those glowing words of the -blessed apostle Paul in the synagogue of Antioch?--"Be it known unto -you therefore, men and brethren, that through this Man [Jesus Christ, -dead and risen] is preached [not promised as a future thing, but -proclaimed now] the forgiveness of sins; and by Him all who believe -_are_ [not shall be, or hope to be] justified from _all things_, from -which ye could not be justified by the law of Moses." (Acts xiii. 38, -39.) - -If we were resting on the law of Moses, on our keeping the -commandments, on our doing our duty, on our feeling as we ought, on -our valuing Christ and loving God as we ought, reason would that we -should be in doubt and dark uncertainty, seeing we could have no -possible ground of assurance. If we had so much as the movement of an -eyelash to do in the matter, then, verily, it would be the very height -of presumption on our part to think of being certain. - -But on the other hand, when we hear the voice of the living God, who -cannot lie, proclaiming in our ears the glad tidings that through His -own beloved Son, who died on the cross, was buried in the grave, -raised from the dead, and seated in the glory--that through Him -alone--through Him, without any thing whatever of ours--through His -one offering of Himself once and forever, full and everlasting -remission of sins is preached, as a present reality, to be enjoyed now -by every soul who simply believes the precious record of God, how is -it possible for any one to continue in doubt and uncertainty? Is -Christ's work finished? He said it was. What did He do? He put away -our sins. Are they, then, put away, or are they still on us?--which? - -Reader, say which? where are thy sins? Are they blotted out as a thick -cloud? or are they still lying as a heavy load of guilt, in condemning -power, on thy conscience? If they were not put away by the atoning -death of Christ, they will never be put away; if He did not bear them -on the cross, you will have to bear them in the tormenting flames of -hell forever and ever and ever. Yes; be assured of it, there is no -other way of disposing of this most weighty and momentous question. If -Christ did not settle the matter on the cross, you must settle it in -hell. It must be so, if God's Word be true. - -But glory be to God, His own testimony assures us that Christ hath -once suffered for sins, the just for the unjust, that He might bring -us to God; not merely bring us to heaven when we die, but bring us to -God _now_. How does He bring us to God? Tied and bound with the chain -of our sins? with an intolerable burden of guilt on our souls? Nay, -verily; He brings us to God without spot or stain or charge. He brings -us to God in all His own acceptableness. Is there any guilt on Him? -No. There was, blessed be His name, when He stood in our stead, but -it is gone--gone forever--cast as lead into the unfathomable waters of -divine forgetfulness. He was charged with our sins on the cross. God -laid on Him all our iniquities, and dealt with Him about them. The -whole question of our sins, according to God's estimate thereof, was -fully gone into and definitively, because divinely, settled between -God and Christ, amid the awful shadows of Calvary. Yes, it was all -done, once and forever, there. How do we know it? By the authority of -the only true God. His Word assures us that _we have_ redemption -through the blood of Christ, the remission of sins, according to the -riches of His grace. He declares to us, in accents of sweetest, -richest, deepest mercy, that our sins and our iniquities He will -remember no more. Is not this enough? Shall we still continue to cry -out that we are tied and bound with the chain of our sins? Shall we -thus cast a slur upon the perfect work of Christ? Shall we thus -tarnish the lustre of divine grace, and give the lie to the testimony -of the Holy Ghost in the Scripture of truth? Far be the thought! It -must not be so. Let us rather hail with thanksgiving the blessed boon -so freely conferred upon us by love divine, through the precious blood -of Christ. It is the joy of the heart of God to forgive us our sins. -Yes, God delights in pardoning iniquity and transgression. It -gratifies and glorifies Him to pour into the broken and contrite heart -the precious balm of His own pardoning love and mercy. He spared not -His own Son, but delivered Him up, and bruised Him on the cursed -tree, in order that He might be able, in perfect righteousness, to let -the rich streams of grace flow forth from His large, loving heart, to -the poor, guilty, self-destroyed, conscience-smitten sinner. - -But should it be that the reader still feels disposed to inquire how -he may have the assurance that this blessed remission of sins--this -fruit of Christ's atoning work--applies to him, let him hearken to -those magnificent words which flowed from the lips of the risen -Saviour as He commissioned the earliest heralds of His grace.--"And He -said unto them, 'Thus it is written, and thus _it was necessary_ for -Christ to suffer, and to rise from the dead the third day; and that -repentance and remission of sins should be preached in His name among -all nations, beginning at Jerusalem.'" (Luke xxiv. 46, 47.) - -Here we have the great and glorious commission--its basis, its -authority, its sphere. Christ has suffered. This is the meritorious -ground of remission of sins. Without shedding of blood there is no -remission of sins; but by the shedding of blood, _and by it alone_, -there is remission of sins--a remission as full and complete as the -precious blood of Christ is fitted to effect. - -But where is the authority? "_It is written._" Blessed, indisputable -authority! Nothing can ever shake it. I know, on the solid authority -of the Word of God, that my sins are all forgiven, all blotted out, -all gone forever, all cast behind God's back, so that they can never, -by any possibility, rise against me. - -Finally, as to the sphere. It is, "all nations." This includes me, -beyond all question. There is no sort of exception, condition, or -qualification. The blessed tidings were to be wafted, on the wings of -love, to all nations--to all the world--to every creature under -heaven. How could I exclude myself from this world-wide commission? Do -I question, for a moment, that the beams of God's sun are intended for -me? Surely not. And why should I question the precious fact that -remission of sins is for me? Not for a single instant. It is for me as -surely as though I were the only sinner beneath the canopy of God's -heaven. The universality of its aspect precludes all question as to -its being designed for me. - -And surely, if any further encouragement were needed, it is found in -the fact that the blessed ambassadors were to "begin at -Jerusalem"--the very guiltiest spot on the face of the earth. They -were to make the earliest offer of pardon to the very murderers of the -Son of God. This the apostle Peter does in those words of marvelous -and transcendent grace, "Unto you first God, having raised up His Son, -sent Him to bless you, by turning away every one of you from your -iniquities." (Acts iii. 26.) - -It is not possible to conceive any thing richer or fuller or more -magnificent than this. The grace that could reach the murderers of the -Son of God can reach any one: the blood that could cleanse the guilt -of such a crime can cleanse the vilest sinner outside the precincts of -hell. - -Anxious reader, do you, can you, still hesitate as to the forgiveness -of your sins? Christ has suffered for sins. God preaches remission of -sins. He pledges His own Word on the point. "To Him give all the -prophets witness, that through His name whosoever believeth in Him -shall receive remission of sins." What more would you have? How can -you any longer doubt or delay? What are you waiting for? You have -Christ's finished work and God's faithful word. Surely these ought to -satisfy your heart and tranquilize your mind. Do, then, let us entreat -you to accept the full and everlasting remission of all your sins. -Receive into your heart the sweet tidings of divine love and mercy, -and go on your way rejoicing. Hear the voice of a risen Saviour, -speaking from the throne of the Majesty in the heavens, and assuring -you that your sins are all forgiven. Let those soothing accents, from -the very mouth of God Himself, fall, in their enfranchising power, -upon your troubled spirit,--"Your sins and iniquities will I remember -no more." If God thus speaks to me, if He assures me that He will no -more remember my sins, should I not be fully and forever satisfied? -Why should I go on doubting and reasoning when God has spoken? What -can give certainty but the Word of God, that liveth and abideth -forever? It is the only ground of certainty; and no power of earth or -hell--human or diabolical--can ever shake it. The finished work of -Christ and the faithful Word of God are the basis and the authority of -full forgiveness of sins. - -But, blessed forever be the God of all grace, it is not only remission -of _sins_ which is announced to us through the atoning death of -Christ. This in itself would be a boon and a blessing of the very -highest order; and, as we have seen, we enjoy it according to the -largeness of the heart of God, and according to the value and efficacy -of the death of Christ, as God estimates it. But besides the full and -perfect remission of sins, we have also - - -ENTIRE DELIVERANCE FROM THE PRESENT POWER OF SIN. - -This is a grand point for every true lover of holiness. According to -the glorious economy of grace, the same work which secures the -complete remission of _sins_ has broken forever the power of _sin_. It -is not only that the _sins of the life_ are blotted out, but the _sin -of the nature_ is condemned. The believer is privileged to regard -himself as dead to sin. He can sing, with a glad heart, - - "For me, Lord Jesus, Thou hast died, - And I have died in Thee; - Thou'rt risen, my bands are all untied, - And now Thou livest in me. - The Father's face of radiant grace - Shines now in light on me." - -This is the proper breathing of a Christian. "I am crucified with -Christ, nevertheless I live; yet not I, but Christ liveth in me." This -is Christianity. The old "I" crucified, and Christ living in me. The -Christian is a new creation. Old things are passed away. The death of -Christ has closed forever the history of the old "I;" and hence, -though sin dwells in the believer, its power is broken and gone -forever. Not only is its guilt canceled, but its terrible dominion -completely overthrown. - -This is the glorious doctrine of Romans vi.-viii. The thoughtful -student of this most magnificent epistle will observe that from -chapter iii. 21 to chapter v. 11 we have the work of Christ applied to -the question of _sins_; and from chapter v. 12 to the end of chapter -viii. we have another aspect of that work, namely, its application to -the question of _sin_--"our old man"--"the body of _sin_"--"_sin_ in -the flesh." There is no such thing in Scripture as the forgiveness of -sin. God has condemned sin, not forgiven it--an immensely important -distinction. God has set forth His eternal abhorrence of sin in the -cross of Christ. He has expressed and executed His judgment upon it, -and now the believer can see himself as linked and identified with the -One who died on the cross and is raised from the dead. He has passed -out of the sphere of sin's dominion into that new and blessed sphere -where grace reigns through righteousness. "God be thanked," says the -apostle, "that ye _were_ [once, but now no longer are to be] the -servants of sin, but ye have obeyed from the heart that type of -doctrine to which ye were delivered. (Margin.) Being then made _free -from sin_ [not merely sins forgiven], ye became the servants of -righteousness. I speak after the manner of men, because of the -infirmity of your flesh; for as ye have yielded your members servants -to uncleanness and to iniquity unto iniquity, even so now yield your -members servants to righteousness unto holiness. For when ye _were_ -the servants of sin, ye were free from righteousness. What fruit had -ye then in those things whereof ye are now ashamed? for the end of -those things is death. But now being made _free from sin_, and become -servants to God, ye have your fruit unto holiness, and the end -everlasting life." (Rom. vi. 17-22.) - -Here lies the precious secret of holy living. We are dead to sin; -alive to God. The reign of sin is over. What has sin to do with a dead -man? Nothing. Well, then, the believer has died with Christ; he was -buried with Christ; he is risen with Christ, to walk in newness of -life. He lives under the precious reign of grace, and he has his fruit -unto holiness. The man who draws a plea from the abundance of divine -grace to live in sin, denies the very foundation of Christianity. "How -shall we that have died to sin, live any longer therein?" Impossible. -It would be a denial of the whole Christian standing. To imagine the -Christian as one who is to go on, from day to day, week to week, month -to month, and year to year, sinning and repenting, sinning and -repenting, is to degrade Christianity and falsify the whole Christian -position. To say that a Christian _must_ go on sinning because he has -the flesh in him is to ignore the death of Christ in one of its grand -aspects, and to give the lie to the whole of the apostle's teaching in -Romans vi.-viii. Thank God, there is no necessity whatever why the -believer should commit sin. "My little children, these things write I -unto you that ye sin not." We should not justify ourselves in a single -sinful thought. It is our sweet privilege to walk in the light, as God -is in the light; and most surely, when we are walking in the light, we -are not committing sin. Alas! we get out of the light and commit sin; -but the normal, the true, the divine idea of a Christian is, walking -in the light, and not committing sin. A sinful thought is foreign to -the true genius of Christianity. We have sin in us, and shall have it -so long as we are in the body; but if we walk in the Spirit, the sin -in our nature will not show itself in the life. To say that _we need -not sin_ is to state a Christian privilege; to say that _we cannot -sin_ is a deceit and a delusion. - - - - -PART III - - -From what has already passed before as, we learn that the grand result -of the work of Christ in the past is to give us a divinely perfect -standing before God. "He has perfected forever them that are -sanctified." He has introduced us into the Divine Presence, in all His -own perfect acceptability, in the full credit and virtue of His name, -of His Person, and of His work; so that, as the apostle John declares, -"as He is, so are we in this world." (1 John iv. 17.) - -Such is the settled standing of the very feeblest lamb in all the -blood-bought flock of Christ. Nor could it possibly be otherwise. It -must be either this or eternal perdition. There is not the breadth of -a hair between this standing of absolute perfectness before God and a -condition of guilt and ruin. We are either in our sins or in a risen -Christ. There is no middle ground. We are either covered with guilt or -complete in Christ. But the believer is declared, by the authoritative -voice of the Holy Ghost in Scripture, to be "complete in -Christ"--"perfect, as pertaining to his conscience"--"perfected in -perpetuity"--"clean every whit"--"accepted in the Beloved"--"made [or -become] the righteousness of God in Christ." - -And all this through the sacrifice of the cross. That precious atoning -death of Christ forms the solid and irrefragable foundation of the -Christian's standing. "This Man, after He had offered one sacrifice -for sins, forever sat down on the right hand of God." A seated Christ -is the glorious proof and the perfect definition of the believer's -place in the presence of God. Our Lord Christ, having glorified God -about our sins, and borne His judgment on our entire condition as -sinners, has conducted us, in living association with Himself, into a -place, not only of forgiveness, acceptance, and peace, but of complete -deliverance from the dominion of sin--a place of assured victory over -every thing that could possibly be against us, whether indwelling sin, -the fear of Satan, the law, or this present evil world. - -Such, we repeat, is the absolutely settled standing of the believer, -if we are to be taught by holy Scripture. And we earnestly entreat the -Christian reader not to be satisfied with any thing less than this. -Let him not any longer accept the muddled teachings of christendom's -creeds, and its liturgical services, which only drive the soul back -into the darkness, distance, and bondage of Judaism--that system which -God found fault with, and which He has forever abolished, because it -did not meet His holy mind, or satisfy His loving heart, in giving the -worshiper perfect peace, perfect liberty, perfect nearness to Himself, -and that forever. - -We solemnly call upon all the Lord's people, throughout the various -sections of the professing church, to consider where they are, and to -see how far they understand and enjoy the true Christian position, as -set forth in the various passages of Scripture which we have quoted, -and which might easily be multiplied a hundredfold. Let them -diligently and faithfully compare the teachings of christendom with -the Word of God, and see how far they agree. In this way they will -find how completely the professing Christianity of the present day -stands in contrast with the living teachings of the New Testament; and -as a consequence, souls are robbed of the precious privileges which -belong to them as Christians, and they are kept in the moral distance -which characterized the Mosaic economy. - -All this is most deplorable. It grieves the Holy Spirit, wounds the -heart of Christ, dishonors the grace of God, and contradicts the -plainest statements of holy Scripture. We are most thoroughly -persuaded that the condition of thousands of precious souls at this -moment is enough to make the heart bleed; and all this, to a large -extent, is traceable to christendom's teachings, its creeds and its -formularies. Where will you find, amid the ordinary ranks of Christian -profession, a person in the enjoyment of a perfectly purged -conscience, of peace with God, of the Spirit of adoption? Is it not -true that people are publicly and systematically taught that it is the -height of presumption for any one to say that his sins _are_ all -forgiven--that he _has_ eternal life--that he _is_ justified from all -things--that he _is_ accepted in the Beloved--that he _is_ sealed with -the Holy Ghost--that he cannot be lost, because he is actually united -to Christ by the indwelling Spirit? Are not all these Christian -privileges practically denied and ignored in christendom? Are not -people taught that it is dangerous to be too confident--that it is -morally safer to live in doubt and fear--that the very utmost we can -look for is the hope of getting to heaven when we die? Where are souls -taught the glorious truths connected with the new creation? Where are -they rooted and grounded in the knowledge of their standing in a risen -and glorified Head in the heavens? Where are they led into the -enjoyment of those things which are freely given of God to His beloved -people? - -Alas! alas! we grieve to think of the only true answer which can be -given to such inquiries. The flock of Christ is scattered upon the -dark mountains and desolate moors. The souls of God's people are left -in the dim distance which characterized the Jewish system. They know -not the meaning of the rent vail, of nearness to God, of conscious -acceptance in the Beloved. The very table of the Lord is shrouded with -the dark and chilling mists of superstition, and surrounded by the -repulsive barriers of a dark and depressing legality. Accomplished -redemption, full remission of sins, perfect justification before God, -acceptance in a risen Christ, the Spirit of adoption, the bright and -blessed hope of the coming of the Bridegroom,--all these grand and -glorious realities--these chartered privileges of the Church of God -are practically set aside by christendom's teachings and religious -machinery. - -Some, perhaps, may think we have drawn too gloomy a picture. We can -only say--and we say it with all sincerity--Would to God it were so! -We fear the picture is far too true--yea, the reality is far more -appalling than the picture. We are deeply and painfully impressed with -the fact that the condition, not merely of the professing church, but -of thousands of the true sheep of the flock of Christ, is such, that -if we only realized it as God sees it, it would break our hearts. - -However, we must pursue our subject, and by so doing, furnish the very -best remedy that can possibly be suggested for the deplorable -condition of so many of the Lord's people. - -We have dwelt upon that precious work which our Lord Jesus Christ has -accomplished for us, in the putting away of all our _sins_, and in the -condemnation of _sin_, securing for us perfect remission of the -former, and entire deliverance from the latter, as a ruling power. The -Christian is one who is not only forgiven, but delivered. Christ has -died for him, and he has died in Christ. Hence he is free, as one who -is raised from the dead and alive unto God, through Jesus Christ our -Lord. He is a new creation. He has passed from death unto life. Death -and judgment are behind him, and nothing but glory before him. He -possesses an unblotted title and an unclouded prospect. - -Now, if all this be indeed true of every child of God--and Scripture -says it is--what more do we want? Nothing, as to title; nothing, as to -standing; nothing, as to hope. As to all these, we have absolute, -divine perfection; but then our _state_ is not perfect, our _walk_ is -not perfect. We are still in the body, compassed about with manifold -infirmities, exposed to manifold temptations, liable to stumble, to -fall, and to wander. We are unable of ourselves to think a right -thought, or to keep ourselves for one moment in the blessed position -into which grace has introduced us. True it is, we have everlasting -life, and we are linked to the living Head in heaven, by the Holy -Ghost sent down to earth, so that we are eternally secure. Nothing can -ever touch our life, inasmuch as it is "hid with Christ in God." - -But while nothing can touch our life, or interfere with our standing, -yet, seeing that our state is imperfect and our walk imperfect, our -communion is liable to be interrupted, and hence it is that we need - - -THE PRESENT WORK OF CHRIST FOR US. - -Jesus lives at the right hand of God for us. His active intervention -on our behalf never ceases for a single moment. He has passed through -the heavens, in virtue of accomplished atonement, and there He ever -carries on His perfect advocacy for us before our God. He is there as -our subsisting righteousness, to maintain us ever in the divine -integrity of the position and relationship into which His atoning -death has introduced us. Thus we read, in Romans v. 10, "If, while we -were enemies, we were reconciled to God by the death of His Son, much -more, being reconciled, we shall be saved by His life." So also in -Hebrews iv. we read, "Seeing then that we have a great High-Priest -that has passed through the heavens, Jesus the Son of God, let us hold -fast the confession. For we have not a High-Priest which cannot be -touched with the feeling of our infirmities; but was in all points -tempted, in like manner, without sin. Let us therefore come boldly -unto the throne of grace, that we may obtain mercy, and find grace to -help in time of need." Again, in chapter vii.--"But this Man, because -He continueth forever, hath an unchangeable priesthood. Wherefore He -is able also to save them to the uttermost that come unto God by Him, -seeing He ever liveth to make intercession for them." And in chapter -ix.--"For Christ is not entered into the holy places made with hands, -which are the figures of the true; but into heaven itself, now to -appear in the presence of God for us." - -Then, in the first epistle of John, we have the same great subject -presented under a somewhat different aspect.--"My little children, -these things write I unto you, that ye sin not. And if any one sin, we -have an Advocate with the Father, Jesus Christ the righteous: and He -is the propitiation for our sins; and not our sins only, but also for -the whole world." - -How precious is all this to the true-hearted Christian, who is ever -conscious--deeply and painfully conscious--of his weakness, need, -infirmity, and failure! How, we may lawfully inquire, is it possible -for any one, with his eye resting on such passages as we have just -quoted, to say nothing of his own self-consciousness--the sense of -his own imperfect state and walk, to call in question the Christian's -need of the unceasing ministry of Christ on his behalf? Is it not -marvelous that any reader of the epistle to the Hebrews, any observer -of the state and walk of the most advanced believer, should be found -denying the application of Christ's priesthood and advocacy to -Christians now? - -For whom, let us ask, is Christ now living and acting at the right -hand of God? Is it for the world? Clearly not; for He says, in John -xvii, "I pray not for the world, but for them which Thou hast given -Me; for they are Thine." And who are these? are they the Jewish -remnant? Nay; that remnant is yet to appear on the scene. Who are -they, then? Believers--children of God--Christians, who are now -passing through this sinful world, liable to fail and to contract -defilement every step of the way. These are the subjects of Christ's -priestly ministry. He died to make them clean: He lives to keep them -clean. By His death He expiated our guilt, and by His life He cleanses -us, through the action of the Word by the power of the Holy Ghost. -"This is He that came by water and blood; not by water only, but by -water and blood." We have expiation and cleansing through a crucified -Saviour. The double stream emanated from the pierced side of Christ, -dead for us. All praise to His name! - -We have all, in virtue of the precious death of Christ. Is it a -question of our guilt? It is canceled by the blood of atonement. Is it -a question of our daily short-comings? We have an Advocate with the -Father--a great High-Priest with God. "If any man sin." He does not -say, If any man repent. No doubt there is, and must be, repentance and -self-judgment; but how are they produced? whence do they proceed? Here -it is: "We have an Advocate with the Father." It is His all-prevailing -intercession that procures for the sinning one the grace of -repentance, self-judgment, and confession. - -It is of the very utmost importance for the Christian reader to be -thoroughly clear as to this great cardinal truth of the advocacy or -priesthood of Christ. We sometimes erroneously think that when we fail -in our work, something has to be done on our part to set matters -straight between our souls and God. We forget that ere we are even -conscious of the failure--before our conscience becomes really -cognizant of the fact, our blessed Advocate has been to the Father -about it; and it is to His intercession we are indebted for the grace -of repentance, confession, and restoration. "If any man sin, we -have"--what? The blood to return to? No; mark carefully what the Holy -Ghost declares.--"We have an Advocate with the Father, Jesus Christ -the righteous." Why does He say, "the righteous"? why not the -gracious, the merciful, the sympathizing? Is He not all this? Most -surely; but not any one of these attributes would be in place here, -inasmuch as the blessed apostle is putting before us the consolatory -truth that in all our errors, our sins, and our failures, we have "a -righteous" representative ever before the righteous God, the holy -Father, so that our affairs can never fall through. "He _ever_ liveth -to make intercession for us;" and because He ever liveth, "He is able -to save _to the uttermost_"--right through to the very end--"them that -come unto God by Him." - -What solid comfort is here for the people of God! and how needful for -our souls to be established in the knowledge and sense of it! Some -there are who have an imperfect sense of the true _standing_ of a -Christian, because they do not see what Christ has done for them in -the past; others, on the contrary, have such an entirely one-sided -view of the _state_ of the Christian that they do not see our need of -what Christ is doing for us now. Both must be corrected. The former -are ignorant of the extent and value of the atonement; the latter are -ignorant of the place and application of the advocacy. Such is the -perfection of our _standing_, that the apostle can say, "As He is, so -are we in this world." If this were all, we should certainly have no -need of priesthood or advocacy; but then, such is our _state_, that -the apostle has to say, "If any man sin." This proves our continual -need of the Advocate. And, blessed be God, we have Him continually; we -have him _ever living for us_. He lives and serves on high. He is our -subsisting righteousness before our God. He lives to keep us always -right in heaven, and to set us right when we go wrong upon earth. He -is the divine and indissoluble link between Our souls and God. - - - - -PART IV - - -Having, in the three preceding papers of this series, sought to unfold -the grand foundation-truths connected with the work of Christ for -us--His work in the past and His work in the present--His atonement -and His advocacy, we shall now seek, by the gracious aid of the Spirit -of God, to present to the reader something of what the Scriptures -teach us as to the second branch of our subject, namely,-- - - -CHRIST AS AN OBJECT FOR THE HEART. - -It is a wonderfully blessed thing to be able to say, "I have found an -object which perfectly satisfies my heart--I have found Christ." It is -this which gives true elevation above the world. It renders us -thoroughly independent of the resources to which the unconverted heart -ever betakes itself. It gives _settled rest_. It imparts a calmness -and quietness to the spirit which the world cannot comprehend. The -poor votary of the world may think the life of the true Christian a -very slow, dull, stupid affair indeed. He may marvel how such an one -can manage to get on without what he calls amusement, recreation, and -pleasure;--no theatres, no balls or parties, no concerts, no cards or -billiards, no hunts or races, no club or news-room, no cricket or -croquet parties. - -To deprive the unconverted man of such things would almost drive him -to despair or lunacy; but the Christian does not want such -things--would not have them. They would be a perfect weariness to -him. We speak, of course, of the true Christian, of one who is not -merely a Christian in name, but in reality. Alas! alas! many profess -to be Christians, and take very high ground in their profession, who -are, nevertheless, to be found mixed up in all the vain and frivolous -pursuits of the men of this world. They may be seen at the -communion-table on the Lord's day, and at a theatre or a concert on -Monday: they may be found assaying to take part in some one or other -of the many branches of Christian work on Sunday, and during the week -you may see them in the ball-room, at the race-course, or some such -scene of folly and vanity. - -It is very evident that such persons know nothing of Christ as an -object for the heart. Indeed, it is very questionable how any one with -a single spark of divine life in the soul can find pleasure in the -wretched pursuits of a godless world. The true and earnest Christian -turns away from such things--turns away instinctively; and this, not -merely because of the positive wrong and evil of them--though most -surely he feels them to be wrong and evil--but because he has no taste -for them, and because he has found something infinitely superior, -something which perfectly satisfies all the desires of the new nature. -Could we imagine an angel from heaven taking pleasure at a ball, a -theatre, or a race-course? The bare thought is supremely ridiculous. -All such scenes are perfectly foreign to a heavenly being. - -And what is a Christian? He is a heavenly man; he is a partaker of -the divine nature. He is dead to the world--dead to sin--alive to God. -He has not a single link with the world: he belongs to heaven. He is -no more of the world than Christ his Lord. Could Christ take part in -the amusements, gayeties, and follies of the world? The very idea were -blasphemy. Well, then, what of the Christian? Is he to be found where -his Lord could not be? Can he consistently take part in things which -he knows in his heart are contrary to Christ? Can he go into places -and scenes and circumstances in which, he must admit, his Saviour and -Lord can take no part? Can he go and have fellowship with a world -which hates the One to whom he professes to owe every thing? - -It may perhaps seem to some of our readers that we are taking too high -ground. We would ask such, What ground are we to take? Surely, -Christian ground, if we are Christians. Well, then, if we are to take -Christian ground, how are we to know what that ground really is? -Assuredly, from the New Testament. And what does it teach? Does it -afford any warrant for the Christian to mix himself, in any shape or -form, with the amusements and vain pursuits of this present evil -world? Let us hearken to the weighty words of our blessed Lord in John -xvii. Let us hear from His lips the truth as to our portion, our -position, and our path in this world. He says, addressing the Father, -"I have given them Thy Word; and the world hath hated them, because -_they are not of the world, even as I am not of the world_. I pray -not that Thou shouldest take them out of the world, but that Thou -shouldest keep them from the evil. _They are not of the world, even as -I am not of the world._ Sanctify them through Thy truth; Thy Word is -truth. As Thou hast sent Me into the world, even so have I also sent -them into the world." (Ver. 14-18.) - -Is it possible to conceive a closer measure of identification than -that set before us in these words? Twice over, in this brief passage, -our Lord declares that we are not of the world, even as He is not. -What has our blessed Lord to do with the world? Nothing. The world has -utterly rejected Him and cast Him out. It nailed Him to a shameful -cross, between two malefactors. The world lies as fully and as freshly -under the charge of all this as though the act of the crucifixion took -place yesterday, at the very centre of its civilization, and with the -unanimous consent of all. There is not so much as a single moral link -between Christ and the world. Yea, the world is stained with His -murder, and will have to answer to God for the crime. - -How solemn is this! What a serious consideration for Christians! We -are passing through a world that crucified our Lord and Master, and He -declares that we are not of that world, even as He is not of it. Hence -it follows that in so far as we have any fellowship with the world, we -are false to Christ. What should we think of a wife who could sit and -laugh and joke with a set of men who had murdered her husband? and yet -this is precisely what professing Christians do when they mix -themselves up with this present evil world, and make themselves part -and parcel of it. - -It will perhaps be said, What are we to do? are we to go out of the -world? By no means. Our Lord expressly says, "I pray not that Thou -shouldest take them out of the world, but that Thou shouldest keep -them from the evil." In it, but not of it, is the true principle for -the Christian. To use a figure, the Christian in the world is like a -diver. He is in the midst of an element which would destroy him, were -he not protected from its action, and sustained by unbroken -communication with the scene above. - -And what is the Christian to do in the world? what is his mission? -Here it is: "As Thou hast sent Me into the world, even so have I sent -them into the world." And again, in John xx. 21--"As My Father hath -sent Me, even so send I you." - -Such is the Christian's mission. He is not to shut himself within the -walls of a monastery or convent. Christianity does not consist in -joining a brotherhood or a sisterhood. Nothing of the kind. We are -called to move up and down in the varied relations of life, and to act -in our divinely appointed spheres, to the glory of God. It is not a -question of what we are doing, but of how we do it. All depends upon -the object which governs our hearts. If Christ be the commanding and -absorbing object of the heart, all will be right; if He be not, -nothing is right. Two persons may sit down at the same table to eat; -the one eats to gratify his appetite, the other eats to the glory of -God--eats simply to keep his body in proper working order as God's -vessel, the temple of the Holy Ghost, the instrument for Christ's -service. - -So in every thing. It is our sweet privilege to set the Lord always -before us. He is our model. As He was sent into the world, so are we. -What did He come to do? To glorify God. How did He live? By the -Father. "As the living Father hath sent Me, and I live by the Father, -so he that eateth Me, even he shall live by Me." (John vi. 57.) - -This makes it all so simple. Christ is the standard and touchstone for -every thing. It is no longer a question of mere right and wrong -according to human rules; it is simply a question of what is worthy of -Christ. Would He do this or that? would He go here or there? "He left -us an example, that we should follow _His_ steps;" and most assuredly, -we should not go where we cannot trace His blessed footsteps. If we go -hither and thither to please ourselves, we are not treading in His -steps, and we cannot expect to enjoy His blessed presence. - -Christian reader, here lies the real secret of the whole matter. The -grand question is just this: Is Christ my one object? what am I living -for? Can I say, "The life that I live in the flesh, I live by the -faith of the Son of God, who loved me, and gave Himself for me"? -Nothing less than this is worthy of a Christian. It is a poor -miserable thing to be content with being saved, and then to go on with -the world, and live for self-pleasing and self-interest--to accept -salvation as the fruit of Christ's toil and passion, and then live at -a distance from Himself. What should we think of a child who only -cared about the good things provided by his father's hand, and never -sought his father's company--yea, preferred the company of strangers? -We should justly despise him; but how much more despicable is the -Christian who owes his present and his eternal all to the work of -Christ and yet is content to live at a cold distance from His blessed -Person, caring not for the furtherance of His cause--the promotion of -His glory! - - - - -PART V - - -If the reader has been enabled, through grace, to make his own of what -has passed before our minds in this series of papers, he will have a -perfect remedy for all uneasiness of conscience and all restlessness -of heart. The work of Christ, if only it be laid hold of by an artless -faith, must, of blessed necessity, meet the former; and the Person of -Christ, if only He be contemplated with a single eye, must perfectly -meet the latter. If, therefore, we are not in the enjoyment of peace -of conscience, it can only be because we are not resting on the -finished work of Christ; and if the heart is not at ease, it proves -that we are not satisfied with Christ Himself. - -And yet, alas! how few, even of the Lord's beloved people, know either -the one or the other. How rare it is to find a person in the enjoyment -of true peace of conscience and rest of heart! In general, Christians -are not a whit in advance of the condition of Old-Testament saints. -They do not know the blessedness of an accomplished redemption; they -are not in the enjoyment of a purged conscience; they cannot draw nigh -with a true heart, in full assurance of faith, having the heart -sprinkled from an evil conscience, and the body washed with pure -water; they do not apprehend the grand truth of the indwelling of the -Holy Ghost, enabling them to cry, "Abba, Father;" they are, as to -their experience, under law; they have never really entered into the -deep blessedness of being under the reign of grace. They have life. It -is impossible to doubt this. They love divine things; their tastes, -their habits, their aspirations--yea, their very exercises, their -conflicts, their anxieties, doubts, and fears all go to prove the -existence of divine life. They are, in a way, separated from the -world, but their separation is rather negative than positive. It is -more because they see the utter vanity of the world, and its inability -to satisfy their hearts, than because they have found an object in -Christ. They have lost their taste for the things of the world, but -they have not found their place and their portion in the Son of God -where He now is at the right hand of God. The things of the world -cannot satisfy them, and they are not in the enjoyment of their proper -heavenly standing, object, and hope; hence they are in an anomalous -condition altogether; they have no certainty, no rest, no fixedness of -purpose; they are not happy; they do not know their true bearings; -they are neither one thing nor the other. - -Is it thus with the reader? We fondly hope not. We trust he is one of -those who, through infinite grace, "know the things that are freely -given them of God;" who know that they have passed from death unto -life--that they have eternal life; who enjoy the precious witness of -the Spirit; who realize their association with a risen and glorified -Head in the heavens, with whom they are linked by the Holy Ghost, who -dwells in them; who have found their object in the Person of that -blessed One whose finished work is the divine and eternal basis of -their salvation and peace; and who are earnestly looking for the -blessed moment when Jesus shall come to receive them to Himself, that -where He is, they may be also, to go no more out forever. - -This is Christianity. Nothing else deserves the name. It stands out in -bold and striking contrast with the spurious religiousness of the day, -which is neither pure Judaism on the one hand, nor pure Christianity -on the other, but a wretched mixture, composed of some of the elements -of each, which unconverted people can adopt and go on with, because it -sanctions the lusts of the flesh, and allows them to enjoy the -pleasures and vanities of the world to their heart's content. The -archenemy of Christ and of souls has succeeded in producing an awful -system of religion, half Jewish, half Christian, combining, in the -most artful manner, the world and the flesh, with a certain amount of -Scripture, so used as to destroy its moral force and hinder its just -application. In the meshes of this system souls are hopelessly -entangled. Unconverted people are deceived into the notion that they -are very good Christians indeed, and going on all right to heaven; and -on the other hand, the Lord's dear people are robbed of their proper -place and privileges, and dragged down by the dark and depressing -influence of the religious atmosphere which surrounds and almost -suffocates them. - -It lies not, we believe, within the compass of human language to set -forth the appalling consequences of this mingling of the people of God -with the people of the world in one common system of religiousness and -theological belief. Its effect upon the former is to blind their eyes -to the true moral glories of Christianity as set forth in the pages of -the New Testament; and this to such an extent, that if any one -attempts to unfold these glories to their view, he is regarded as a -visionary enthusiast, or a dangerous heretic: its effect upon the -latter is to deceive them altogether as to their true condition, -character, and destiny. Both classes repeat the same formularies, -subscribe the same creed, say the same prayers, are members of the -same community, partake of the same sacrament, are, in short, -ecclesiastically, theologically, religiously one. - -It will perhaps be said in reply to all this, that our Lord, in His -wonderful discourse in Matthew xiii, distinctly teaches that the wheat -and the tares are to grow together. Yes; but where? in the _Church_? -Nay; but "in the field;" and He tells us that "_the field is the -world_." To confound these things is to falsify the whole Christian -position, and to do away with all godly discipline in the assembly. It -is to place the teaching of our Lord in Matthew xiii. in opposition to -the teaching of the Holy Ghost in 1 Corinthians v. - -However, we shall not pursue this subject further just now. It is far -too important and too extensive to be disposed of in a brief article -like the present. We may perhaps discuss it more fully on some future -occasion. That it demands the serious consideration of the Christian -reader we are most thoroughly convinced; bearing, as it does, so -manifestly on the glory of Christ, on the true interests of His -people, on the progress of the gospel, on the integrity of Christian -testimony and service, it would be quite impossible to overestimate -its importance. But we must leave it for the present, and draw this -paper to a close by a brief reference to the third and last branch of -our subject, namely, - - -THE WORD OF CHRIST AS THE ALL-SUFFICIENT GUIDE FOR OUR PATH. - -If Christ's work suffices for the conscience, if His blessed Person -suffices for the heart, then, most assuredly, His precious Word -suffices for the path. We may assert, with all possible confidence, -that we possess in the divine volume of holy Scripture all we can ever -need, not only to meet all the exigencies of our individual path, but -also the varied necessities of the Church of God, in the most minute -details of her history in this world. - -We are quite aware that in making this assertion we lay ourselves open -to much scorn and opposition, in more quarters than one. We shall be -met on the one hand by the advocates of tradition, and on the other by -those who contend for the supremacy of man's reason and will; but this -gives us very little concern indeed. We regard the traditions of men, -whether fathers, brothers, or doctors, _if presented as an -authority_, as the small dust of the balance; and as to human reason, -it can only be compared to a bat in the sunshine, dazzled by the -brightness, and blindly dashing itself against objects which it cannot -see. - -It is the deepest joy of the Christian's heart to retire from the -conflicting traditions and doctrines of men into the calm light of -holy Scripture; and when encountered by the impudent reasonings of the -infidel, the rationalist, and the skeptic, to bow down his whole moral -being to the authority and power of holy Scripture. He thankfully -recognizes in the Word of God the only perfect standard for doctrine, -for morals, for every thing. "All Scripture is given by inspiration of -God, and is profitable for doctrine, for reproof, for correction, for -instruction in righteousness; that the man of God may be _perfect_ -[+artios+], _throughly furnished unto all good works_." - -What more can we need? Nothing. If Scripture can make a child "wise -unto salvation," and if it can make a man "perfect," and furnish him -"throughly to all good works," what do we want of human tradition or -human reasonings? If God has written a volume for us, if He has -graciously condescended to give us a revelation of His mind, as to all -we ought to know and think and feel and believe and do, shall we turn -to a poor fellow-mortal--be he ritualist or rationalist--to help us? -Far away be the thought! As well might we turn to our fellow-man to -add something to the finished work of Christ, in order to render it -sufficient for our conscience, or to supply some deficiency in the -Person of Christ, in order to render Him a sufficient object for the -heart, as to betake ourselves to human tradition or human reason to -supply some deficiency in divine revelation. - -All praise and thanks to our God, it is not so. He has given us in His -own beloved Son all we want for the conscience, for the heart, for the -path--for time, with all its changing scenes--for eternity, with its -countless ages. We can say,-- - - "Thou, O Christ, art all we want; - More than all in Thee we find." - -There is, there could be, no lack in the Christ of God. His atonement -and advocacy must satisfy all the cravings of the most deeply -exercised conscience. The moral glories--the powerful attractions of -His divine Person must satisfy the most intense aspirations and -longings of the heart. And His peerless revelation--that priceless -volume--contains within its covers all we can possibly need, from the -starting-post to the goal of our Christian career. - -Christian reader, are not these things so? Dost thou not, from the -very centre of thy renewed moral being, own the truth of them? If so, -art thou resting, in calm repose, on Christ's work? art thou -delighting in His Person? art thou submitting, in all things, to the -authority of His Word? God grant it may be so with thee, and with all -who profess His name! May there be a fuller, clearer, and more -decided testimony to "the all-sufficiency of Christ," till "that day." - - _C. H. M._ - - - - -Job and his Friends - - -The book of Job occupies a very peculiar place in the volume of God. -It possesses a character entirely its own, and teaches lessons which -are not to be learnt in any other section of inspiration. It is not by -any means our purpose to enter upon a line of argument to prove the -genuineness, or establish the fact of the divine inspiration, of this -precious book. We take these things for granted; being fully persuaded -of them as established facts, we leave the proofs to abler hands. We -receive the book of Job as part of the Holy Scriptures given of God -for the profit and blessing of His people. We need no proofs of this -for ourselves, nor do we attempt to offer any to our reader. - -And we may further add that we have no thought of entering upon the -field of inquiry as to the authorship of this book. This, howsoever -interesting it may be in itself, is to us entirely secondary. We -receive the book from God. This is enough for us. We heartily own it -to be an inspired document, and we do not feel it to be our province -to discuss the question as to where, when, or by whom it was penned. -In short, we purpose, with the Lord's help, to offer a few plain and -practical remarks on a book which we consider needs to be more closely -studied, that it may be more fully understood. May the Eternal Spirit, -who indited the book, expound and apply it to our souls! - - * * * * * - -The opening page of this remarkable book furnishes us with a view of -the patriarch Job, surrounded by every thing that could make the world -agreeable to him, and make him of importance in the world. "There was -a man in the land of Uz whose name was Job; and that man was perfect -and upright, and one that feared God and eschewed evil." Thus much as -to _what he was_. Let us now see _what he had_. - -"And there were born unto him seven sons and three daughters. His -substance also was seven thousand sheep, and three thousand camels, -and five hundred yoke of oxen, and five hundred she-asses, and a very -great household; so that this man was the greatest of all the children -of the east. And his sons went and feasted in their houses every one -his day; and sent and called for their three sisters, to eat and to -drink with them." Then, to complete the picture, we have the record of -_what he did_. - -"And it was so, when the days of their feasting were gone about, that -Job sent and sanctified them, and rose up early in the morning, and -offered burnt-offerings according to the number of them all; for Job -said, 'It may be that my sons have sinned, and cursed God in their -hearts.' Thus did Job continually." - -Here, then, we have a very rare specimen of a man. He was perfect, -upright, God-fearing, and eschewed evil. Moreover, the hand of God had -hedged him round about on every side, and strewed his path with -richest mercies. He had all that heart could wish,--children and -wealth in abundance,--honor and distinction from all around. In short, -we may almost say, his cup of earthly bliss was full. - -But Job needed to be tested. There was a deep moral root in his heart -which had to be laid bare. There was self-righteousness which had to -be brought to the surface and judged. Indeed, we may discern this root -in the very words which we have just quoted. He says, "It may be that -my sons have sinned." He does not seem to contemplate the possibility -of sinning himself. A soul really self-judged, thoroughly broken -before God, truly sensible of its own state, tendencies, and -capabilities, would think of his own sins, and his own need of a -burnt-offering. - -Now, let the reader distinctly understand that Job was a real saint of -God,--a divinely quickened soul,--a possessor of divine and eternal -life. We cannot too strongly insist upon this. He was just as truly a -man of God in the first chapter as he was in the forty-second. If we -do not see this, we shall miss one of the grand lessons of the book. -The eighth verse of chap. i. establishes this point beyond all -question. "And the Lord said unto Satan, 'Hast thou considered _My -servant_ Job, that there is none like him in the earth,--a perfect -and an upright man, one that feareth God and escheweth evil?" - -But, with all this, Job had never sounded the depths of his own heart. -He did not know himself. He had never really grasped the truth of his -own utter ruin and total depravity. He had never learnt to say, "I -know that in me, that is in my flesh, dwelleth no good thing." This -point must be seized, or the book of Job will not be understood. We -shall not see the specific object of all those deep and painful -exercises through which Job was called to pass unless we lay hold of -the solemn fact that his conscience had never been really in the -divine presence,--that he had never seen himself in the light,--never -measured himself by a divine standard,--never weighed himself in the -balances of the sanctuary. - -If the reader will turn for a moment to chap. xxix., he will find a -striking proof of what we assert. He will there see distinctly what a -strong and deep root of self-complacency there was in the heart of -this dear and valued servant of God, and how this root was nourished -by the very tokens of divine favor with which he was surrounded. This -chapter is a pathetic lament over the faded light of other days; and -the very tone and character of the lament prove how necessary it was -that Job should be stripped of every thing, in order that he might -learn himself in the searching light of the divine presence. - -Let us hearken to his words. - -"Oh that I were as in months past, as in the days when God preserved -me; when His candle shined upon my head, and when by His light I -walked through darkness; as I was in the days of my youth, when the -secret of God was upon my tabernacle; when the Almighty was yet with -me, when my children were about me; when I washed my steps with -butter, and the rock poured me out rivers of oil; when I went out to -the gate through the city; when I prepared my seat in the street! The -young men saw me and hid themselves, and the aged arose and stood up. -The princes refrained talking, and laid their hand on their mouth. The -nobles held their peace, and their tongue cleaved to the roof of their -mouth. When the ear heard me, then it blessed me; and when the eye saw -me, it gave witness to me: because I delivered the poor that cried, -and the fatherless, and him that had none to help him. The blessing of -him that was ready to perish came upon me, and I caused the widow's -heart to sing for joy. I put on righteousness, and it clothed me: my -judgment was as a robe and a diadem. I was eyes to the blind, and feet -was I to the lame. I was a father to the poor, and the cause which I -knew not I searched out. And I brake the jaws of the wicked, and -plucked the spoil out of his teeth. Then I said, 'I shall die in my -nest, and I shall multiply my days as the sand.' My root was spread -out by the waters, and the dew lay all night upon my branch. My glory -was fresh in me, and my bow was renewed in my hand. Unto me men gave -ear, and waited, and kept silence at my counsel. After my words they -spake not again, and my speech dropped upon them. And they waited for -me as for the rain, and they opened their mouth wide as for the latter -rain. If I laughed on them, they believed it not; and the light of my -countenance they cast not down. I chose out their way, and sat chief, -and dwelt as a king in the army, as one that comforteth the mourners. -But now, they that are younger than I have me in derision, whose -fathers I would have disdained to have set with the dogs of my flock." - -This, truly, is a most remarkable utterance. We look in vain for any -breathings of a broken and a contrite spirit here. There are no -evidences of self-loathing, or even of self-distrust. We cannot find -so much as a single expression of conscious weakness and nothingness. -In the course of this single chapter, Job refers to himself more than -forty times, while the references to God are but five. It reminds us -of the seventh of Romans, by the predominance of "I;" but there is -this immense difference, that, in the seventh of Romans, "I" is a -poor, weak, good-for-nothing, wretched creature in the presence of the -holy law of God; whereas, in Job xxix., "I" is a most important, -influential personage, admired and almost worshiped by his fellows. - -Now Job had to be stripped of all this; and when we compare chap. -xxix. with chap. xxx. we can form some idea of how painful the process -of stripping must have been. There is peculiar emphasis in the words, -"_But now_." Job draws a most striking contrast between his past and -his present. In chap. xxx. he is still occupied with himself. It is -still "I;" but ah, how changed! The very men who flattered him in the -day of his prosperity, treat him with contempt in the day of his -adversity. Thus it is ever in this poor, false, deceitful world, and -it is well to be made to prove it. All must, sooner or later, find out -the hollowness of the world,--the fickleness of those who are ready to -cry out "hosanna" to-day, and "crucify Him" to-morrow. Man is not to -be trusted. It is all very well while the sun shines; but wait till -the nipping blasts of winter come, and then you will see how far -nature's fair promises and professions can be trusted. When the -prodigal had plenty to spend, he found plenty to share his portion; -but when he began to be in want, "no man gave unto him." - -Thus it was with Job in chap. xxx. But be it well remembered that -there is very much more needed than the stripping of self, and the -discovery of the hollowness and deceitfulness of the world. One may go -through all these, and the result be merely chagrin and -disappointment. Indeed, it can be nothing more if God be not reached. -If the heart be not brought to find its all-satisfying portion in God, -then a reverse of fortune leaves it desolate; and the discovery of the -fickleness and hollowness of men fills it with bitterness. This will -account for Job's language in chap. xxx.: "But now they that are -younger than I have me in derision, whose fathers I would have -disdained to have set with the dogs of my flock." Was this the spirit -of Christ? Would Job have spoken thus at the close of the book? He -would not. Ah, no, reader; when once Job got into God's presence, -there was an end the egotism of chap. xxix. and the bitterness of -chap. xxx.[7] - - [7] The reader will bear in mind that, while it is the Holy Ghost who - records what Job and his friends said, yet we are not to suppose that - they _spoke_ by inspiration. - -But hear Job's further outpourings. "They were children of fools, yea, -children of base men; they were viler than the earth. And now am I -their song, yea, I am their by-word. They abhor me, they flee far from -me, and spare not to spit in my face. Because He hath loosed my cord, -and afflicted me, they also let loose the bridle before me. Upon my -right hand rise the youth; they push away my feet, and they raise up -against me the ways of their destruction. They mar my path, they set -forward my calamity, they have no helper. They came upon me as a wide -breaking in of waters: in the desolation they rolled themselves upon -me." - -Now, all this, we may truly say, is very far short of the mark. -Lamentations over departed greatness, and bitter invectives against -our fellow-men, will not do the heart much good; neither do they -display aught of the spirit and mind of Christ, nor bring glory to His -holy name. When we turn our eyes toward the blessed Lord Jesus we see -something wholly different. That meek and lowly One met all the -rebuffs of this world, all the disappointments in the midst of His -people Israel, all the unbelief and folly of His disciples, with an, -"Even so, Father." He was able to retire from the rebuffs of men into -His resources in God, and then to come forth with those balmy words, -"Come unto Me ... and I will give you rest." No chagrin, no -bitterness, no harsh invectives, nothing rough or unkind, from that -gracious Saviour who came down into this cold and heartless world to -manifest the perfect love of God, and who pursued His path of service -spite of all man's perfect hatred. - -But the fairest and best of men must retire into the shade when tested -by the perfect standard of the life of Christ. The light of His moral -glory makes manifest the defects and blemishes of even the most -perfect of the sons of men. "In all things He must have the -pre-eminence." He stands out in vivid contrast with even a Job or a -Jeremiah in the matter of patient submission to all that He was called -upon to endure. Job completely breaks down under his heavy trials. He -not only pours forth a torrent of bitter invective upon his fellows, -but actually curses the day of his birth. "After this opened Job his -mouth and cursed his day. And Job spake and said, 'Let the day perish -wherein I was born, and the night in which it was said, There is a -man-child conceived'" (chap. iii. 1-3). - -We notice the selfsame thing in Jeremiah--that blessed man of God. -He, too, gave way beneath the heavy pressure of his varied and -accumulated sorrows, and gave vent to his feelings in the following -bitter accents: "Cursed be the day wherein I was born; let not the day -wherein my mother bare me be blessed. Cursed be the man who brought -tidings to my father, saying, 'A man-child is born unto thee;' making -him very glad. And let that man be as the cities which the Lord -overthrew, and repented not; and let him hear the cry in the morning, -and the shouting at noontide. _Because He slew me not from the womb_; -or that my mother might have been my grave, and her womb to be always -great with me. Wherefore came I forth out of the womb to see labor and -sorrow, that my days should be consumed with shame?" (Jer. xx. 14-18.) - -What language is here! Only think of cursing the man that brought -tidings of his birth! cursing him because he had not slain him! All -this, both in the prophet and the patriarch, contrasts strongly with -the meek and lowly Jesus of Nazareth. That spotless One passed through -deeper sorrows and more in number than all His servants put together; -but not one murmuring word ever escaped His lips. He patiently -submitted to all; and met the darkest hour with such words as these, -"The cup which My Father hath given Me, shall I not drink it?" Blessed -Lord Jesus, Son of the Father, we adore Thee! We bow down at Thy feet, -lost in wonder, love, and praise, and own Thee Lord of all!--the -fairest among ten thousand, and the altogether lovely. - - * * * * * - -There is no more fruitful field of study than that which is opened -before us in the history of God's dealings with souls. It is full of -interest, and abounds in instruction and profit. One grand object in -those dealings is to produce real brokenness and humility--to strip us -of all false righteousness, empty us of all self-confidence, and teach -us to lean wholly upon Christ. All have to pass through what may be -called the process of stripping and emptying. With some this process -precedes, with others it follows, conversion or the new birth. Many -are brought to Christ through deep plowings and painful exercises of -heart and conscience--exercises extending over years, often over the -whole lifetime. Others, on the contrary, are brought with -comparatively little exercise of soul. They lay hold, speedily, of the -glad tidings of forgiveness of sins through the atoning death of -Christ, and are made happy at once. But the stripping and emptying -come afterward, and, in many cases, cause the soul to totter on its -foundation, and almost to doubt its conversion. - -This is very painful, but very needful. The fact is, self must be -learnt and judged, sooner or later. If it be not learnt in communion -with God, it must be learnt by bitter experience in failures and -falls. "No flesh shall glory in His presence;" and we must all learn -our utter powerlessness, in every respect, in order that we may taste -the sweetness and comfort of the truth, that Christ is made of God -unto us wisdom, righteousness, sanctification, and redemption. God -will have _broken material_. Let us remember this. It is a solemn and -necessary truth, "Thus saith the high and lofty One that inhabiteth -eternity, whose name is Holy: I dwell in the high and holy place, with -him also that is of a contrite and humble spirit, to revive the spirit -of the humble, and to revive the heart of the contrite ones." And -again, "Thus saith the Lord, 'The heaven is My throne, and the earth -is My footstool: where is the house that ye build unto Me? and where -is the place of My rest? For all those things hath Mine hand made, and -all those things have been, saith the Lord: but to this man will I -look, even to him that is poor and of a contrite spirit, and trembleth -at My word.'" (Is. lvii. 15; lxvi. 1, 2.) - -These are seasonable words for all of us. One special want of the -present moment is brokenness of spirit. Nine-tenths of our trouble and -difficulty may be traced to this want. It is marvelous how we get on -from day to day,--in the family, in the assembly, in the world, in our -entire practical life, when _self_ is subdued and mortified. A -thousand things which else would prove more than a match for our -hearts are esteemed as nothing, when our souls are in a truly contrite -state. We are enabled to bear reproach and insult, to overlook slights -and affronts, to trample upon our crotchets, predilections, and -prejudices, to yield to others where weighty principle is not -involved, to be ready to every good work, to exhibit a genial -large-heartedness in all our dealings, and an elasticity in all our -moral movements which so greatly tend to adorn the doctrine of God our -Saviour. How often, alas! it is otherwise with us. We exhibit a stiff, -unyielding temper; we stand up for our rights; we maintain our -interests; we look after our own things; we contend for our own -notions. All this proves, very clearly, that self is not habitually -measured and judged in the presence of God. - -But we repeat--and with emphasis--God will have broken material. He -loves us too well to leave us in hardness and unsubduedness; and hence -it is that He sees fit to pass us through all sorts of exercises in -order to bring us into a condition of soul in which He can use us for -His own glory. The will must be broken; self-confidence, -self-complacency, and self-importance must be cut up by the roots. God -will make use of the scenes and circumstances through which we have to -pass, the people with whom we are associated in daily life, to -discipline the heart and subdue the will. And further, He will deal -with us directly Himself, in order to bring about these great -practical results. - -All this comes out with great distinctness in the book of Job, and -gives a wonderful interest and charm to its pages. It is very evident -that Job needed a severe sifting. Had he not needed it, we may rest -assured the gracious, loving Lord would not have passed him through -it. It was not for nothing that He let Satan loose upon His dear -servant. We may say, with fullest confidence, that nothing but the -most stern necessity would have led Him to adopt such a line of -action. God loved Job with a perfect love; but it was a wise and -faithful love; a love that could take account of every thing, and, -looking below the surface, could see the deep moral roots in the heart -of His servant--roots which Job had never seen, and, therefore, never -judged. What a mercy to have to do with such a God! to be in the hands -of One who will spare no pains in order to subdue every thing in us -which is contrary to Himself, and to bring out in us His own blessed -image! - -But, beloved reader, is there not something profoundly interesting in -the fact that God can even make use of Satan as an instrument in the -discipline of His people? We see this in the case of the apostle -Peter, as well as in that of the patriarch Job. Peter had to be -sifted, and Satan was used to do the work. "Simon, Simon, behold Satan -hath desired to have you, that he may sift you as wheat." Here, too, -there was a stern necessity. There was a deep root to be reached in -Peter's heart--the root of self-confidence; and his faithful Lord saw -it absolutely needful to pass him through a most severe and painful -process in order that this root should be exposed and judged; and -therefore Satan was permitted to sift him thoroughly, so that he -might never again trust his own heart, but walk softly all his days. -God will have broken material, whether it be in a patriarch or an -apostle. All must be mellowed and subdued in order that the divine -glory may shine forth with an ever brightening lustre. - -Had Job understood this great principle--had he apprehended the divine -object,--how differently he would have carried himself! But, like -ourselves, he had to learn his lesson; and the Holy Ghost has -furnished us with the record of the mode in which the lesson was -learnt, so that we may profit by it also. - -Let us pursue the narrative. - -"Now there was a day when the sons of God came to present themselves -before the Lord, and Satan came also among them. And the Lord said -unto Satan, 'Whence comest thou?' Then Satan answered the Lord and -said, 'From going to and fro in the earth, and from walking up and -down in it.' And the Lord said unto Satan, 'Hast thou considered my -servant Job, that there is none like him in the earth, a perfect and -an upright man, one that feareth God and escheweth evil?' Then Satan -answered the Lord, and said, 'Doth Job fear God for naught? Hast not -Thou made a hedge about him, and about his house, and about all that -he hath on every side? Thou hast blest the work of his hands, and his -substance is increased in the land. But put forth Thine hand now, and -touch all that he hath, and he will curse Thee to Thy face.'" What a -view we have here of Satan's malignity! What a striking proof of the -way in which he watches and considers the ways and works of God's -people! What insight into human character! What an intimate knowledge -of man's mental and moral constitution! What a terrible thing to fall -into his hands! He is ever on the watch; ever ready, if permitted of -God, to put forth all his malignant energy against the Christian. - -The thought of this is most solemn, and should lead us to walk humbly -and watchfully through a scene where Satan rules. He has no power -whatever over a soul who abides in the place of dependence and -obedience; and, blessed be God, he cannot, in any case, go one hair's -breadth beyond the limit prescribed by divine command. Thus, in Job's -case, "The Lord said unto Satan, 'Behold, all that he hath is in thy -power; only upon himself put not forth thine hand.'" - -Here Satan was permitted to lay his hand on Job's possessions--to -bereave him of his children, and despoil him of all his wealth. And -truly he lost no time in despatching his business. With marvelous -rapidity he executed his commission. Blow after blow fell, in quick -succession, on the devoted head of the patriarch. Hardly had one -messenger told his melancholy tale, ere another arrived with still -heavier tidings, until, at length, the afflicted servant of God "arose -and rent his mantle, and shaved his head, and fell down upon the -ground, and worshiped, and said, 'Naked came I out of my mother's -womb, and naked shall I return thither: the Lord gave, and the Lord -hath taken away; blessed be the name of the Lord.' In all this, Job -sinned not, nor charged God foolishly" (chap. i. 20-22). - -All this is deeply touching. To speak after the manner of men, it was -enough to make reason totter, to be thus, in a moment, bereft of his -ten children, and reduced from princely wealth to absolute penury. -What a striking contrast between the opening and the closing lines of -our first chapter! In the former, we see Job surrounded by a numerous -family, and in the enjoyment of vast possessions; in the latter, we -see him left alone, in poverty and nakedness. And to think of Satan's -being allowed--yea, commissioned of God--to bring about all this! And -for what? For the deep and permanent profit of Job's precious soul. -God saw that His servant needed to be taught a lesson; and, moreover, -that, in no other way, by no other means, could this lesson be taught -than by passing him through an ordeal the bare record of which fills -the mind with solemn awe. God _will_ teach His children, even though -it be by stripping them of all that the heart clings to in this world. - -But we must follow our patriarch into still deeper waters. - -"Again there was a day when the sons of God came to present themselves -before the Lord, and Satan came also among them to present himself -before the Lord. And the Lord said unto Satan, 'From whence comest -thou?' And Satan answered the Lord, and said, 'From going to and fro -in the earth, and from walking up and down in it.' And the Lord said -unto Satan, 'Hast thou considered My servant Job, that there is none -like him in the earth, a perfect and an upright man, one that feareth -God and escheweth evil? and still he holdeth fast his integrity, -although thou movedst Me against him, to destroy him without cause.' -And Satan answered the Lord, and said, 'Skin for skin, yea, all that a -man hath will he give for his life. But put forth Thine hand now, and -touch his bone and His flesh, and he will curse Thee to Thy face.' And -the Lord said unto Satan, 'Behold, he is in thy hand; but save his -life.' So went Satan forth from the presence of the Lord, and smote -Job with sore boils from the sole of his foot unto his crown. And he -took him a potsherd to scrape himself withal; and he sat down among -the ashes. Then said his wife unto him, 'Dost thou still retain thine -integrity? curse God, and die.' But he said unto her, 'Thou speakest -as one of the foolish women speaketh. What? shall we receive good at -the hand of God, and shall we not receive evil?' In all this did not -Job sin with his lips" (chap. ii. 1-10). - -This is a very remarkable passage. It instructs us as to the place -which Satan occupies in respect to God's government. He is a mere -instrument, and, though ever ready to accuse the Lord's people, can -do nothing save as he is allowed of God. So far as Job was concerned, -the efforts of Satan proved abortive; and having done his utmost, he -goes away, and we hear nothing more of his actings, whatever may have -been his inward temptations. Job was enabled to hold fast his -integrity; and, had matters ended here, his patient endurance would -only have strengthened the platform of his righteousness, and -ministered to his self-complacency. "Ye have heard," says James, "of -the patience of Job." And what then? "Ye have seen _the end of the -Lord_; that the Lord is very pitiful, and of tender mercy." Had it -been simply a question of Job's patience, it would have proved an -additional ground of self-confidence, and thus "the end of the Lord" -would not have been reached. For, be it ever remembered, the Lord's -pity and tender mercy can only be tasted by those who are truly -penitent and broken-hearted. Now Job was not this, even when he lay -amid the ashes. He was not yet thoroughly broken down before God. He -was still the great man--great in his misfortunes as he had been in -his prosperity--great beneath the keen and withering blasts of -adversity as he had been in the sunshine of brighter and better days. -Job's heart was still unreached. He was not yet prepared to cry out, -"Behold, I am vile." He had not yet learnt to "abhor" himself, "and -repent in dust and ashes." - -We are anxious that the reader should distinctly seize this point. It -is, to a very great extent, the key to the entire book of Job. The -divine object was to expose to Job's view the depths of his own heart, -in order that he might learn to delight in the grace and mercy of God, -and not in his own goodness, which was as a morning cloud and the -early dew, that passeth away. Job was a true saint of God; and all -Satan's accusations were flung back in his face; but, all the while, -Job was unbroken material, and therefore unprepared for "the end of -the Lord"--that blessed end for every contrite heart--that end which -is marked by "pity and tender mercy." God, blessed and praised be His -name! will not suffer Satan to accuse us; but He will expose us to -ourselves, so that we may judge ourselves, and thus learn to mistrust -our own hearts, and rest in the eternal stability of His grace. - -Thus far, then, we see Job "holding fast his integrity." He meets with -calmness all the heavy afflictions which Satan is allowed to bring -upon him; and, moreover, he refuses the foolish counsel of his wife. -In a word, he accepts all as from the hand of God, and bows his head -in the presence of His mysterious dispensations. - -All this is well. But the arrival of Job's three friends produces a -marked change. Their very presence--the bare fact of their being -eye-witnesses of his trouble--affects him in a very remarkable manner. -"Now when Job's three friends heard of all this evil that was come -upon him, they came every one from his own place,--Eliphaz the -Temanite, and Bildad the Shuhite, and Zophar the Naamathite; for they -had made an appointment together to come to mourn with him and to -comfort him. And when they lifted up their eyes afar off, and knew him -not, they lifted up their voices and wept; and they rent every one his -mantle, and sprinkled dust upon their heads toward heaven. So they sat -down with him upon the ground seven days and seven nights, and none -spake a word unto him; for they saw that his grief was very great." -(Chap. ii. 11-13.) - -Now, we can fully believe that those three men were governed, in the -main, by kindly feelings toward Job; and it was no small sacrifice on -their part to leave their homes and come to condole with their -bereaved and afflicted friend. All this we can easily believe. But it -is very evident that their presence had the effect of stirring up -feelings and thoughts in his heart and mind which had hitherto lain -dormant. He had borne submissively the loss of children, property, and -of bodily health. Satan had been dismissed, and the wife's counsel -rejected; but the presence of his friends caused Job to break down -completely. "After this, Job opened his mouth, and cursed his day." - -This is very remarkable. It does not appear that the friends had -spoken a single sentence. They sat in total silence, with rent -garments, and covered with dust, gazing on a grief too profound for -them to reach. It was Job himself who first broke silence; and the -whole of the third chapter is an outpouring of the most bitter -lamentation, affording melancholy evidence of an unsubdued spirit. It -is, we may confidently assert, impossible that any one who had learnt, -in any little measure, to say, "Thy will be done," could ever curse -his day, or use the language contained in the third chapter of Job. It -may doubtless be said, "It is easy for those to speak who have never -been called to endure Job's heavy trials." This is quite true; and it -may further be added that no other man would have done one whit better -under the circumstances. All this we can fully understand; but it in -no wise touches the great moral of the book of Job--a moral which it -is our privilege to seize. Job was a true saint of God; but he needed -to learn himself, as we all do. He needed to have the roots of his -moral being laid bare in his own sight, so that he might really abhor -himself, and repent in dust and ashes. And furthermore, he needed a -truer and deeper sense of what God was, so that he might trust Him and -justify Him under all circumstances. - -But we look in vain for aught of this in Job's opening address. "Job -spake and said, 'Let the day perish wherein I was born, and the night -in which it was said, There is a man-child conceived.... Why died I -not from the womb?'" These are not the accents of a broken and a -contrite spirit, or of one who had learnt to say, "Even so, Father, -for so it seemed good in Thy sight." It is a grand point in the soul's -history when one is enabled to bow with meekness to all the -dispensations of our Father's hand. A broken will is a rich and rare -endowment. It is a high attainment in the school of Christ to be able -to say, "I have learnt, in whatsoever state I am, to be content." -(Phil. iv. 11.) Paul had to _learn_ this. It was not natural to him; -and, most surely, he never learnt it at the feet of Gamaliel. He had -to be thoroughly broken down at the feet of Jesus of Nazareth, ere he -could say from his heart, "I am content." He had to ponder the meaning -of those words, "My grace is sufficient for thee" ere he could "take -pleasure in infirmities." The man who could use such language was -standing at the very antipodes of the man who could curse his day, and -say, "Why died I not from the womb?" Only think of a saint of God, and -heir of glory, saying, "Why died I not from the womb?" Ah! if Job had -been in the presence of God he never could have uttered such words. He -would have known full well why he had not died. He would have had a -soul-satisfying sense of what God had in store for him. He would have -justified God in all things. But Job was not in the presence of God, -but in the presence of his friends; who proved, very distinctly, that -they understood little or nothing of the character of God or the real -object of His dealings with His dear servant Job. - -It is not, by any means, our purpose to enter minutely into the -lengthened discussion between Job and his friends--a discussion -extending over twenty-nine chapters. We shall merely quote a few -sentences from the opening address of each of the friends which will -enable the reader to form an idea of the real ground occupied by these -mistaken men. - -Eliphaz was the first speaker. "Then Eliphaz the Temanite answered and -said, 'If we essay to commune with thee wilt thou be grieved? but who -can withhold himself from speaking? Behold, thou hast instructed many, -and thou hast strengthened the weak hands. Thy words have upholden him -that was falling, and thou hast strengthened the feeble knees. But now -it is come upon thee, and thou faintest; it toucheth thee, and thou -art troubled. Is not this thy fear, thy confidence, thy hope, and the -uprightness of thy ways? Remember, I pray thee, who ever perished, -being innocent? or where were the righteous cut off? _Even as I have -seen_, they that plow iniquity, and sow wickedness, reap the same'" -(chap. iv. 1-8). And again, "_I have seen_ the foolish taking root; -but suddenly I cursed his habitation" (chap. v. 3; see also chap. xv. -17). - -From these sentences it seems very evident that Eliphaz belonged to -that class of people who argue very much from their own experience. -His motto was, "As I have seen." Now, what we have seen may be all -true enough, so far as we are concerned. But it is a total mistake to -found a general rule upon individual _experience_, and yet it is a -mistake to which thousands are prone. What, for instance, had the -experience of Eliphaz to do with Job? It may be he had never met a -case exactly similar; and if there should happen to be a single -feature of dissimilarity between the two cases, then the whole -argument based on experience must go for nothing. And that it went for -nothing in Job's case is evident, for no sooner had Eliphaz ceased -speaking, than, without the slightest attention to his words, Job -proceeded with the tale of his own sorrows, intermingled with much -self-vindication and bitter complaints against the divine dealings -(chap. vi. 7). - -Bildad is the next speaker. He takes quite different ground from that -occupied by Eliphaz. He never once refers to his own experience, or to -what had come under his own observation. He appeals to antiquity. -"Inquire, I pray thee, of _the former age_, and prepare thyself to the -search of their _fathers_. (For we are but of yesterday, and know -nothing, because our days upon earth are a shadow.) Shall not they -teach thee, and tell thee, and utter words out of their heart?" (Chap. -viii.-x.) - -Now, it must be admitted that Bildad conducts us into a much wider -field than that of Eliphaz. The authority of a number of "fathers" has -much more weight and respectability than the experience of a single -individual. Moreover, it would argue much more modesty to be guided by -the voice of a number of wise and learned men than by the light of -one's own experience. But the fact is that neither experience nor -tradition will do. The former may be true so far as it goes, but you -can hardly get two men whose experience will exactly correspond; and -as to the latter, it is a mass of confusion,--for one father differs -from another; and nothing can be more slippery or uncertain than the -voice of tradition--the authority of the fathers. - -Hence, as might be expected, Bildad's words had no more weight with -Job than those of Eliphaz. The one was as far from the truth as the -other. Had they appealed to divine revelation it would have been a -different matter altogether. _The truth of God_ is the only -standard--the one grand authority. By that, all must be measured; to -that all must, sooner or later, bow down. No man has any right to lay -down his own experience as a rule for his fellows; and if no man has a -right, neither have any number of men. In other words, it is not the -voice of man, but the voice of God which must govern us all. It is not -experience or tradition which shall judge at the last day, but the -word of God. Solemn and weighty fact! May we consider it! Had Bildad -and Eliphaz understood it, their words would have had much more weight -with their afflicted friend. - -Let us now very briefly refer to the opening address of Zophar the -Naamathite. - -He says, "Oh, that God would speak, and open His lips against thee, -and that He would show thee the secrets of wisdom, that they are -double to that which is! Know, therefore, that God exacteth of thee -less than thine iniquity deserveth." And again, "_If_ thou prepare -thy heart, and stretch out thy hands toward Him; if iniquity be in thy -hand, put it far away, and let not wickedness dwell in thy -tabernacles. For then shalt thou lift up thy face without spot: yea, -thou shalt be stedfast, and shalt not fear." (Chap. xi. 5, 6, 13-15.) - -These words savor strongly of _legality_. They prove very distinctly -that Zophar had no right sense of the divine character. He did not -know God. No one possessing a true knowledge of God could speak of Him -as opening His lips against a poor afflicted sinner, or as exacting -aught from a needy, helpless creature. God is not against us, but for -us, blessed forever be His name! He is not a legal exactor, but a -liberal giver. Then, again, Zophar says, "If thou prepare thy heart." -But if not, what then? No doubt a man ought to prepare his heart,--and -if he were right, he would; but then, he is not right, and hence, when -he sets about preparing his heart, he finds nothing there but evil. He -finds himself perfectly powerless. What is he to do? Zophar cannot -tell. No; nor can any of his school. How can they? They only know God -as a stern exactor--as One who, if He opens His lips, can only speak -against the sinner. - -Need we marvel, therefore, that Zophar was as far from convincing Job -as either of his two companions? They were all wrong. Legality, -tradition, experience, were alike defective, one-sided, false. Not any -one of them, or all of them put together, could meet Job's case. They -only darkened counsel by words without knowledge. Not one of the three -friends understood Job; and what is more, they did not know God's -character or His object in dealing with His dear servant. They were -wholly mistaken. They knew not how to present God to Job; and, as a -consequence, they knew not how to lead Job's conscience into the -presence of God. In place of leading him to self-judgment, they only -ministered to a spirit of self-vindication. They did not introduce God -into the scene. They said some _true things_, but they had not _the -truth_. They brought in experience, tradition, legality, but not the -truth. - -Hence the three friends failed to convince Job. Their ministry was -one-sided, and instead of silencing Job, they only led him forth into -a field of discussion which seemed almost boundless. He gives them -word for word, and far more. "No doubt," he says, "but ye are the -people, and wisdom shall die with you. But _I have understanding as -well as you; I am not inferior to you_: yea, who knoweth not such -things as these?" "What ye know, the same do I know also; I am not -inferior to you." "Ye are forgers of lies, ye are all physicians of no -value. Oh that ye would altogether hold your peace! and it should be -your wisdom." "I have heard many such things: miserable comforters are -ye all. Shall vain words have an end? or what emboldeneth thee that -thou answerest? I also could speak as ye do: if your soul were in my -soul's stead, I could heap up words against you, and shake my head at -you." "How long will ye vex my soul, and break me in pieces with -words? These ten times have ye reproached me; ye are not ashamed that -ye make yourselves strange to me." "Have pity upon me, have pity upon -me, O ye my friends; for the hand of God hath touched me." - -All these utterances prove how far Job was from that true brokenness -of spirit and humility of mind which ever flow from being in the -divine presence. No doubt the friends were wrong--quite wrong in their -notions about God, wrong in their method of dealing with Job; but -their being wrong did not make him right. Had Job's conscience been in -the presence of God, he would have made no reply to his friends, even -though they had been a thousand times more mistaken and severe in -their treatment. He would have meekly bowed his head, and allowed the -tide of reproof and accusation to roll over him. He would have turned -the very severity of his friends to profitable account, by viewing it -as a wholesome moral discipline for his heart. But no; Job had not yet -reached the end of himself. He was full of self-vindication, full of -invective against his fellows, full of mistaken thoughts about God. It -needed another ministry to bring him into a right attitude of soul. - -The more closely we study the lengthened discussion between Job and -his three friends, the more clearly we must see the utter -impossibility of their ever coming to an understanding. He was bent -upon vindicating himself; and they were bent upon the very reverse. -He was unbroken and unsubdued, and their mistaken course of treatment -only tended to render him more so. Had they changed sides, they would -have reached a different issue altogether. If Job had condemned -himself, had he taken a low place, had he owned himself nothing and -nobody, he would have left his friends nothing to say. And, on the -other hand, had they spoken softly, tenderly, and soothingly to him, -they would have been far more likely to melt him down. As it was, the -case was hopeless. He could see nothing wrong in himself; and they -could see nothing right. He was determined to maintain his integrity; -and they were quite as determined to pick holes and find out flaws. -There was no point of contact whatever--no common ground of -understanding. He had no penitential breathings for them, and they had -no tender compassions for him. They were traveling in entirely -opposite directions, and never could meet. In a word, there was a -demand for another kind of ministry altogether, and that ministry is -introduced in the person of Elihu. - -"So these three men ceased to answer Job [high time they should], -because he was righteous in his own eyes. Then was kindled the wrath -of Elihu, the son of Barachel the Buzite, of the kindred of Ram: -against Job was his wrath kindled, because he justified himself rather -than God. Also against his three friends was his wrath kindled, -because they had found no answer, and yet had condemned Job." (Chap. -xxxii. 1-3.) - -Here Elihu, with remarkable force and clearness, seizes upon the very -root of the matter on each side. He condenses, in two brief sentences, -the whole of the elaborate discussion contained in twenty-nine -chapters. Job justified himself instead of justifying God: and they -had condemned Job, instead of leading him to condemn himself. - -It is of the very last moral importance to see that whenever we -justify ourselves, we condemn God; and on the other hand, when we -condemn ourselves, we justify God. "Wisdom is justified of all her -children." This is a grand point. The truly broken and contrite heart -will vindicate God at all cost. "Let God be true, but every man a -liar; as it is written, That thou mightest be justified in thy -sayings, and mightest overcome when thou art judged." (Rom. iii. 4.) -God must have the upper hand in the end; and it is the path of true -wisdom to give Him the upper hand now. The very moment the soul is -broken down in true self-judgment, God rises before it in all the -majesty of His grace as a Justifier. But so long as we are ruled by a -spirit of self-vindication or self-complacency, we must be total -strangers to the deep blessedness of the man to whom God imputeth -righteousness without works. The greatest folly that any one can be -guilty of is to justify himself; inasmuch as God must then impute sin. -But the truest wisdom is to condemn one's self utterly; for in that -case God becomes the Justifier. - -But Job had not yet learnt to tread this marvelously blessed path. He -was still built up in his own goodness, still clothed in his own -righteousness, still full of self-complacency. Hence the wrath of -Elihu was kindled against him. Wrath must assuredly fall upon -self-righteousness. It cannot be otherwise. The only true ground for a -sinner to occupy is the ground of genuine repentance. Here there is -naught but that pure and precious grace that reigns through -righteousness by Jesus Christ our Lord. Thus it stands ever. There is -nothing but wrath for the self-righteous--nothing but grace for the -self-judged. - -Reader, remember this. Pause for a moment, and consider it. On what -ground dost thou, at this moment, stand? Hast thou bowed before God in -true repentance? Hast thou ever really measured thyself in His holy -presence? Or, art thou on the ground of self-righteousness, -self-vindication, and self-complacency? Do, we entreat you, weigh -these solemn questions. Do not put them aside. We are most anxious to -deal with the heart and conscience of the reader. We do not write -merely for the understanding, for the mind, for the intelligence. No -doubt it is well to seek to enlighten the understanding, by the word -of God; but we should exceedingly regret if our work were to end here. -There is far more than this. God wants to deal with the heart, with -the moral being, with the inward man. He will have us real before Him. -It is of no possible use to build ourselves up in self-opinionativeness; -for nothing is surer than that every thing of that kind must be broken -up. The day of the Lord will be against every thing high and lifted -up; and hence it is our wisdom now to be low and broken down; for it -is from the low place that we get the very best view of God and His -salvation. May the reader be led by God's Spirit into the reality of -all this! May we all remember that God delights in a broken and -contrite spirit--that He ever finds His abode with such; but the proud -He knoweth afar off. - -Thus, then, we may understand why Elihu's wrath was kindled against -Job. He was entirely on God's side. Job was not. We hear nothing of -Elihu until chap. xxxii., though it is very evident that he had been -an attentive listener to the whole discussion. He had given a patient -hearing to both sides, and he found that both were wrong. Job was -wrong in seeking to defend himself; and the friends were wrong in -seeking to condemn him. - -How often is this the case in our discussions and controversies! And -oh, what sorrowful work it is! In ninety-nine cases out of a hundred -in the which persons are at issue, it will be found to be very much as -it was with Job and his friends. A little brokenness on one side, or a -little softness on the other, would go a great way toward settling the -question. We speak not, of course, of cases in which the truth of God -is concerned. There, one must be bold, decided, and unyielding. To -yield where the truth of God or the glory of Christ is concerned, -would be disloyalty to the One to whom we owe every thing. Plain -decision and unflinching firmness alone become us in all cases in -which it is a question of the claims of that blessed One who, when our -interests were concerned, surrendered every thing, even life itself, -in order to secure them. God forbid we should drop a sentence or pen a -line which might have the effect of relaxing our grasp of truth, or -abating our ardor in contending earnestly for the faith once delivered -to the saints. Ah, no, reader, this is not the moment for ungirding -the loins, laying aside the harness, or lowering the standard. Quite -the reverse. Never was there more urgent need of having the loins girt -about with truth, of having firm footing, and of maintaining the -standard of divine principle in all its integrity. We say this -advisedly. We say it in view of all the efforts of the enemy to drive -us off the platform of pure truth by referring us to those who have -failed in the maintenance of pure morals. Alas! alas! there is -failure--sad, humiliating failure. We do not deny it. Who could? It is -too patent--too flagrant--too gross. The heart bleeds as we think of -it. Man fails always and every where. His history, from Eden to the -present hour, is stamped with failure. - -All this is undeniable. But, blessed be God! His foundation standeth -sure, nor can human failure ever touch it. God is faithful. He -knoweth them that are His; and let every one that nameth the name of -Christ depart from iniquity. We have yet to learn that the way to -improve _our_ morals is to lower God's standard. We do not and cannot -believe it. Let us humble ourselves in view of our failure; but never -surrender the precious truth of God. - -But all this is a digression into which we have allowed ourselves to -be drawn in order to guard against the thought that, in urging upon -the reader the importance of cultivating a broken, yielding spirit, we -would have him to yield a single jot or tittle of divine revelation. -We must now return to our subject. - -There is something peculiarly marked and striking in the ministry of -Elihu. He stands in vivid contrast with the three friends. His name -signifies "God is he," and no doubt we may view him as a type of our -Lord Jesus Christ. He brings God into the scene, and puts a complete -stop to the weary strife and contention between Job and his friends. -Elihu argues not on the ground of experience; he appeals not to -tradition; he breathes not the accents of legality; he brings in God. -This is the only way of putting a stop to controversy, of hushing -strife, of ending a war of words. Let us hearken to the words of this -remarkable personage. - -"Now Elihu had waited till Job had spoken, because they were elder -than he. When Elihu saw that there was no answer in the mouth of these -three men, then his wrath was kindled." Note this: "_There was no -answer_." In all their reasonings, in all their arguments, in all -their references to experience, tradition, and legality, there was "no -answer." This is very instructive. Job's friends had traveled over a -very wide range, had said many true things, had attempted many -replies; but, be it carefully noted, they found "no answer." It is not -in the range of earth or of nature to find an answer for a -self-righteous heart. God alone can answer it, as we shall see in the -sequel. To all else but God the unbroken heart can find a ready reply. -This is most strikingly proved in the history now before us. Job's -three friends found no answer. "And Elihu, the son of Barachel the -Buzite, answered and said, 'I am young, and ye are very old; wherefore -I was afraid, and durst not show mine opinion. I said, Days should -speak [but, alas! they either do not speak at all or they speak a -quantity of error and folly], and multitude of years should teach -wisdom. But there is a spirit in man, and the inspiration of the -Almighty giveth him understanding." Here divine light, the light of -inspiration, begins to stream in upon the scene, and to roll away the -thick clouds of dust raised by the strife of tongues. We are conscious -of moral power and weight the very moment this blessed servant opens -his lips. We feel we are listening to a man who speaks as the oracles -of God--a man who is sensibly standing in the divine presence. It is -not a man drawing from the meagre store of his own narrow and -one-sided experience; nor yet a man appealing to hoary antiquity, or -to a bewildering tradition, or the ever-conflicting voices of the -fathers. No; we have before us now a man who introduces us at once -into the very presence of "the inspiration of the Almighty." - -This is the only sure authority--the only unerring standard. "'Great -men are not always wise, neither do the aged understand judgment.[8] -Therefore I said, Hearken to me; I also will show mine opinion. -Behold, I waited for your words; I gave ear to your reasons, whilst ye -searched out what to say. Yea, I attended unto you, and, behold, there -was none of you that convinced Job, or that answered his words: lest -ye should say, We have found out wisdom: God thrusteth him down, not -man. Now he hath not directed his words against me, neither will I -answer him with your speeches.' They were amazed; they answered no -more; they left off speaking." Experience, tradition, and legality are -all swept off the platform to leave room for the "inspiration of the -Almighty"--for the direct and powerful ministry of the Spirit of God. - - [8] What would Elihu have said to the recent dogma of the - infallibility of a man--a dogma accepted by over five hundred rational - beings sitting in solemn conclave? - - And this is to be henceforth part and parcel of the faith of - Christians! Not long since, men were called upon to believe in _an - immaculate woman_; now they are called upon to believe in _an - infallible man_! What is to come next? Surely the "strong delusion" - must soon set in, when men will be compelled, by God's judicial - dealings, to believe a lie, because they _would_ not believe the - truth. May the eternal Spirit put forth His mighty energy in the - conversion of precious souls ere the day of vengeance sets in! - -The ministry of Elihu breaks upon the soul with peculiar power and -fullness. It stands in vivid contrast with the one-sided and most -defective ministry of the three friends. Indeed, it is quite a relief -to reach the close of a controversy which seemed likely to prove -interminable--a controversy between intense egotism on the one hand -and experience, tradition, and legality on the other,--a controversy -barren of any good, so far as Job was concerned, and leaving all -parties at the close very much where they were at the beginning. - -Still, however, the controversy is not without its value and interest -to us. It teaches us very distinctly that when two parties join issue, -they never can reach an understanding unless there be a little -brokenness and subduedness on one side or the other. This is a -valuable lesson, and one to which we all need to give attention. There -is a vast amount of headiness and high-mindedness abroad, not only in the -world, but in the Church. There is a great deal of self-occupation--a -quantity of "I, I, I"--and that, too, even where we least suspect it, -and where it is, most of all, unsightly, namely, in connection with -the holy service of Christ. Never, we may safely assert, is egotism -more truly detestable than when it shows itself in the service of that -blessed One who made Himself of no reputation--whose whole course was -one of perfect self-surrender, from first to last--who never sought -His own glory in any thing, never maintained His own interest, never -pleased Himself. - -And yet, for all that, reader, is there not a most deplorable amount -of hateful, unsubdued self displayed on the platform of Christian -profession and Christian service? Alas! we cannot deny it. We are -disposed to marvel, as the eye scans the record of the remarkable -discussion between Job and his friends; we are amazed to find close -upon a hundred references to himself in Job xxix.-xxxi. alone. In -short, it is all "I" from beginning to end. - -But, let us look to ourselves. Let us judge our own hearts in their -deeper workings. Let us review our ways in the light of the divine -presence. Let us bring all our work and service, and have it weighed -in the holy balances of the sanctuary of God. Then shall we discover -how much of hateful self is insinuated, like a dark and defiling -tissue, into the whole web of our Christian life and service. How, for -example, comes it to pass that we are so ready to mount the high horse -when self is touched, even in the most remote degree? Why are we so -impatient of reproof, be it clothed in language ever so refined and -gentle? Why so ready to take offense at the slightest disparagement of -self? And, further, why is it that we find our sympathies and our -regards and our predilections going out, with special energy, after -those who think well of us,--who value our ministry, agree with our -opinions, and adopt our _cue_? - -Do not all these things tell a tale? Do they not prove to us that, -ere we condemn the egotism of our ancient patriarch, we should seek to -get rid of a vast amount of our own? It is not, surely, that he was -right; but we are far more wrong. It is far less to be wondered at -that a man, amid the dim twilight of the far-back patriarchal age, was -entangled in the snare of self-occupation, than that we, in the full -blaze of Christianity, should fall thereinto. Christ had not come. No -prophetic voice had fallen on the ear. Even the law had not been given -when Job lived and spoke and thought. We can form a very poor -conception indeed of the tiny ray of light by which men had to walk in -the days of Job. But to us pertain the high privilege and holy -responsibility of walking in the very meridian light of a full-orbed -Christianity. Christ has come. He has lived, died, risen, and gone -back to heaven. He has sent down the Holy Ghost to dwell in our -hearts, as the witness of His glory, the seal of accomplished -redemption, and the earnest of the inheritance, until the redemption -of the purchased possession. The canon of Scripture is closed. The -circle of revelation is complete. The Word of God is filled up. We -have before us the divine record of the self-emptied One who went -about doing good--the marvelous story of what He did, and how He did -it, of what He said, and how He said it, of who He was and what He -was. We know that He died for our sins according to the Scriptures; -that He condemned sin and put it away; that our old nature--that -odious thing called self, sin, the flesh--has been crucified and -buried out of God's sight--made an end of forever, so far as its power -over us is concerned. Moreover, we are made partakers of the divine -nature; we have the holy Ghost dwelling in us; we are members of -Christ's body, of His flesh, and of His bones; we are called to walk, -even as He walked; we are heirs of glory--heirs of God and joint-heirs -with Christ. - -What did Job know of all this? Nothing. How could he know what was not -revealed till fifteen centuries after his time? The full extent of -Job's knowledge is poured upon us in those few glowing and impassioned -words at the close of chap xix. "Oh, that my words were now written! -Oh, that they were printed in a book! That they were graven with an -iron pen and lead in the rock forever! For I know that my Redeemer -liveth, and that He shall stand at the latter day upon the earth. And -though, after my skin worms destroy this body yet in my flesh shall I -see God: whom I shall see for myself, and my eyes shall behold, and -not another; though my reins be consumed within me." - -This was Job's knowledge--this was his creed. There was a great deal -in it, in one sense; but very little indeed when compared with the -mighty circle of truths in the midst of which we are privileged to -move. Job looked forward, through the dim twilight, to something that -was to be done in the far-off future. We look back, from amid the -full flood-tide of divine revelation, to something that has been done. -Job could say of his Redeemer that "He _shall_ stand in the latter day -upon the _earth_." We know that our Redeemer sitteth on the throne of -the Majesty in the heavens, after having lived and labored and died on -the earth. - -In short, the measure of Job's light and privilege admits of no -comparison with that which we enjoy; and for this reason it is the -less excusable in us to indulge in the varied forms of egotism and -self-occupation. Our self-abnegation should be in proportion to the -measure of our spiritual privilege. But alas! it is not so. We profess -the very highest truths; but our character is not formed, nor is our -conduct governed, by them. We speak of the heavenly calling; but our -ways are earthly, sometimes sensual, or worse. We profess to enjoy the -very highest standing; but our state does not comport therewith. Our -real condition does not answer to our assumed position. We are -high-minded, touchy, tenacious, and easily provoked. We are quite as -ready to embark in the business of self-vindication as was our -patriarch Job. - -And then, on the other hand, when we feel called upon to approach -another in the attitude and tone of reproof, with what rudeness, -coarseness, and harshness we discharge the necessary work! How little -softness of tone or delicacy of touch! How little of the tender and -the soothing! How little of the "excellent oil!" How little of the -broken heart and weeping eye! What slender ability to bring our erring -brother down into the dust! Why is this? Simply because we are not -habitually in the dust ourselves. If, on the one hand, we fail quite -as much as Job in the matter of egotism and self-vindication, so on -the other, we prove ourselves fully as incompetent as Job's friends to -produce self-judgment in our brother. For example, how often do we -parade our own experience, like Eliphaz; or indulge in a legal spirit, -like Zophar; or introduce human authority, like Bildad! How little of -the spirit and mind of Christ! How little of the power of the Holy -Ghost, or the authority of the Word of God! - -It is not pleasant to write thus. Quite the contrary. But it is -pressed upon us, and we must write. We feel most solemnly, the growing -laxity and indifference of the day in which we live. There is -something perfectly appalling in the disproportion between our -profession and practice. The highest truths are professed in immediate -connection with gross worldliness and self-indulgence. Indeed, it -would appear as though, in some cases, the higher the doctrines -professed, the lower the walk. There is a wide diffusion of truth in -our midst; but where is its formative power? Floods of light are -poured upon the intelligence; but where are the profound exercises of -heart and conscience in the presence of God? The rigid rule of precise -and accurate statement is attended to; but where is the true -practical result? Sound doctrine is unfolded in the letter; but where -is the spirit? There is the form of words; but where is the living -exponent? - -Is it that we do not prize sound doctrine and accurate statement? Is -it that we undervalue the wide diffusion of precious truth, in its -very highest forms? Far, far away be the thought! Human language would -utterly fail to set forth our estimate of these things. God forbid we -should pen a line which might tend in any wise to lower in the mind of -the reader the sense of the unspeakable value and importance of a -lofty--yea, the very loftiest--standard of truth and sound doctrine. -We are most thoroughly convinced that we shall never improve our -morals by lowering, the breadth of a hair, the standard of principle. - -But, Christian reader, we would lovingly and solemnly ask you, Does it -not strike you that there is in our midst a most melancholy lack of -the tender conscience and the exercised heart? Does our practical -piety keep pace with our profession of principle? Is the standard of -morals at all up to the standard of doctrine? - -Ah! we anticipate the reply of the grave and thoughtful reader. We -know too well the terms in which that reply must be couched. It is but -too plain that the truth does not act on the conscience--that the -doctrine does not shine in the life--that the practice does not -correspond with the profession. - -We speak for ourselves. As God is our witness, we pen these lines, in -His presence, in a spirit of self-judgment. It is our hearty desire -that the knife should enter into our own soul, and reach the deep -roots of things there. The Lord knows how much we should prefer laying -the ax to the root of self and there leave it to do its work. But we -feel we have a sacred duty to discharge to the individual reader and -to the Church of God; and, moreover, we feel that that duty would not -be discharged were we merely to set forth the precious and the -beautiful and the true. We are convinced that God would have us not -only to be exercised in heart and conscience ourselves, but also to -seek to exercise the hearts and consciences of all with whom we have -to do. - -True it is (a truth often stated and proved) that worldliness and -carnality, and self-indulgence in all its phases,--in the wardrobe, -the library, the equipage, and the table,--that fashion and style, -folly and vanity, pride of _caste_, of intellect, and of purse,--none -of these things can be talked down, written, lectured, or scolded -down. This we fully believe. But must not conscience be addressed? -Must not the voice of holy exhortation fall on the ear? Shall we -suffer laxity, indifferentism, and Laodicean lukewarmness to pave the -way for a universal skepticism, infidelity, and practical atheism, and -not be roused in conscience ourselves, and seek to rouse others? God -forbid! No doubt, the higher and the better way is to have the evil -expelled by the good, to have the flesh subdued by the Spirit, to -have self displaced by Christ, to have the love of the world -supplanted by the love of the Father:--all this we fully feel and -freely admit; but, while feeling and admitting all this, we must still -press upon our own conscience and that of the reader the urgent demand -for solemn and searching review--for deep searchings of heart in the -secret of the presence of God--for profound self-judgment, in -reference to our whole career. Blessed be God! we can carry on these -exercises before the throne of grace, the precious mercy-seat. "Grace -reigns." Precious consoling sentence! Should it prevent exercise of -soul? Nay, it should only impart the right tone and character thereto. -We have to do with victorious grace, not that we may indulge self, but -mortify it all the more thoroughly. - -May the Lord make us really humble, earnest, and devoted! May the deep -utterance of the heart both of the writer and the reader be, "Lord, I -am Thine--Thine only, Thine wholly, Thine forever!" - -This may seem to some a digression from our special theme; but we -trust the digression may not be in vain, but that, by the grace of -God, it will yield something for the heart and conscience of both the -writer and the reader; and thus we shall be better prepared to -understand and appreciate the powerful ministry of Elihu, to which we -shall now turn our attention, in dependence upon divine guidance. - -The reader cannot fail to notice the double bearing of this -remarkable ministry,--its bearing upon our patriarch and its bearing -upon his friends. This is only what we might expect. Elihu, as we have -already remarked, had patiently listened to the arguments on both -sides. He had, as we say, heard both parties out. He had allowed them -to exhaust themselves--to say all they had to say: "Elihu had waited -till Job had spoken, because they were older than he." This is in -lovely moral order. It was, most surely, the way of the Spirit of God. -Modesty in a young man is most graceful. Would there were more of it -in our midst! Nothing is more attractive in the young than a quiet, -retiring spirit. When real worth lies concealed beneath a modest and -humble exterior, it is sure to draw the heart with irresistible power. -But on the other hand, nothing is more repulsive than the bold -self-confidence, the pushing forwardness, and self-conceit of many of -the young men of the present day. All such persons would do well to -study the opening words of Elihu, and to imitate his example. - -"And Elihu, the son of Barachel the Buzite, answered and said, 'I am -young, and ye are very old; wherefore I was afraid, and durst not show -you mine opinion. I said, Days should speak, and multitude of years -should teach wisdom.'" This is the natural order. We expect hoary -heads to contain wisdom; and hence it is but right and comely for -young men to be swift to hear, slow to speak, in the presence of their -elders. We may set it down as an almost fixed principle that a -forward young man is not led by the Spirit of God--that he has never -measured himself in the divine presence--that he has never been -thoroughly broken down before God. - -No doubt it may often happen, as in the case of Job and his friends, -that old men give utterance to very foolish things. Gray hairs and -wisdom do not always go together; and it not unfrequently happens that -aged men, relying upon the mere fact of their years, assume a place -for which they have no sort of power, either moral, intellectual, or -spiritual. All this is perfectly true, and it has to be considered by -those whom it may concern. But it leaves wholly untouched the fine -moral sentiment contained in Elihu's opening address: "I am young, and -ye are very old; wherefore I was afraid, and durst not show you mine -opinion." This is always right. It is always comely for a young man to -be afraid to show his opinion. We may rest assured that a man who -possesses inward moral power--who, as we say, _has it in him_--is -never in haste to push himself forward; but yet, when he does come -forward, he is sure to be heard with respect and attention. The union -of modesty and moral power imparts an irresistible charm to the -character; but the most splendid abilities are marred by a -self-confident style. - -"But," continues Elihu, "there is a spirit in man; and the inspiration -of the Almighty giveth him understanding." This introduces another -element altogether. The moment the Spirit of God enters the scene, it -ceases to be a question of youth or old age, inasmuch as he can speak -by old or young. "Not by might or by power; but by My Spirit, saith -the Lord of hosts." This holds good always. It was true for the -patriarchs; true for the prophets; true for apostles; true for us; -true for all. It is not by human might or power, but by the eternal -Spirit. - -Here lay the deep secret of Elihu's quiet power. He was filled with -the Spirit, and hence we forget his youth, while hearkening to the -words of spiritual weight and heavenly wisdom that proceed out of his -mouth; and we are reminded of Him who spake as one having authority, -and not as the scribes. There is a striking difference between a man -who speaks as an oracle of God, and one who speaks in mere official -routine--between one who speaks from the heart, by the Spirit's holy -unction, and one who speaks from the intellect by human authority. Who -can duly estimate the difference between these two? None but those who -possess and exercise the mind of Christ. - -But let us proceed with Elihu's address. - -"Great men," he tells us, "are not always wise." How true! "Neither do -the aged understand judgment. Therefore I said, Hearken to me; I also -will show mine opinion. Behold, I waited for your words; I gave ear to -your reasons, whilst ye searched out what to say. Yea, I attended unto -you, and, behold, there was none of you that convinced Job, or that -answered his words." - -Let us specially note this. "There was none of you that convinced -Job." This was clear enough. Job was just as far from being convinced -at the close of the discussion as he was at the commencement. Indeed -we may say that each fresh argument drawn from the treasury of -experience, tradition, and legality only served to stir some fresh and -deeper depth of Job's unjudged, unsubdued, unmortified nature. This is -a grand moral truth, illustrated on every page of the book which lies -open before us. - -But how instructive the reason for all this! "Lest ye should say, We -have found out wisdom; God thrusteth him down, not man." No flesh -shall glory in the presence of God. It may boast itself outside. It -may put forth its pretensions, and glory in its resources, and be -proud of its undertakings, so long as God is not thought of. But only -introduce Him, and all the vauntings, the boastings, the -vain-gloryings, the lofty pretensions, and the self-complacency, and -the self-conceit will be withered up in a moment. - -Reader, let us remember this. "Boasting is excluded." Yes; all -boasting--the boasting of Job, the boasting of his friends. If Job had -succeeded in establishing his cause, he would have boasted. If, on the -other hand, his friends had succeeded in silencing him, they might -have boasted. But no; "God thrusteth him down, not man." - -Thus it was; thus it is; and thus it must ever be. God knows how to -humble the proud heart and subdue the stubborn will. It is utterly -vain for any one to set himself up; for we may rest assured that every -one who is set up must, sooner or later, be upset. The moral -government of God has so ordered and enacted that all that is high and -lifted up must come down. This is a salutary truth for us all; but -especially for the young, the ardent, and the aspiring. The humble, -retired, shady path is, unquestionably, the safest, the happiest, and -the best. May we ever be found treading it, until we reach that bright -and blessed scene where pride and ambition are unknown? - -The effect of Elihu's opening words upon Job's three friends was most -striking. "They were amazed; they answered no more; they left off -speaking. When I had waited--for they spake not, but stood still, and -answered no more--I said, I will answer also my part; I also will show -mine opinion." And then, lest any should suppose that he was speaking -his own words, he adds, "For I am full of matter; the spirit within me -constraineth me." This is the true spring and power of all ministry, -in all ages. It must be "the inspiration of the Almighty," or it is -worth absolutely nothing. - -We repeat, this is the only true source of ministry, at all times and -in all places. And in saying this, we do not forget that a mighty -change took place when our Lord Christ ascended to heaven and took His -seat at the right hand of God, in virtue of accomplished redemption. -To this glorious truth we have often referred the readers of our -magazine, _Things New and Old_; and hence shall not now permit -ourselves to dwell upon it. We merely touch upon it in this place, -lest the reader might imagine that, when we speak of the true source -of ministry in all ages, we were forgetting what is marked and -distinctive in the Church of God now, in consequence of the death and -resurrection of Christ, the presence and indwelling of the Holy Ghost, -in the individual believer, and in the Church, which is the body of -Christ on earth. Far from it. Thanks and praise be to God! we have too -deep a sense of the value, importance, and practical weight of that -grand and glorious truth ever to lose sight of it for a moment. -Indeed, it is just this deep sense, together with the remembrance of -Satan's ceaseless effort to ignore the truth of the presence of the -Holy Ghost in the Church, that leads us to pen this cautionary -paragraph. - -Still, Elihu's principle must ever hold good. If any man is to speak -with power and practical effect, he must be able, in some measure, to -say, "I am full of matter; the spirit within me constraineth me.[9] -Behold, my belly is as wine which hath no vent; it is ready to burst -like new bottles. I will speak, that I may be refreshed: I will open -my lips and answer." Thus it must ever be, in measure at least, with -all who will speak with real power and effect to the hearts and -consciences of their fellows. We are forcibly reminded, by Elihu's -glowing words, of that memorable passage in the seventh of John, "He -that believeth on Me, as the Scripture hath said, out of his belly -shall flow rivers of living water." True it is that Elihu knew not the -glorious truth set forth in these words of our Lord, inasmuch as they -were not made good till fifteen centuries after his time. But then he -knew the principle--he possessed the germ of what was afterward to -come out in full blow and rich mellow fruit. He knew that a man, if he -is to speak with point, pungency, and power, must speak by the -inspiration of the Almighty. He had listened till he was tired to men -talking a quantity of powerless matter--saying some truisms--drawing -from their own experience, or from the musty stores of human -tradition. He was well-nigh wearied out with all this, and he rises, -in the mighty energy of the Spirit, to address his hearers as one -fitted to speak like an oracle of God. - - [9] Let the reader distinctly understand that Elihu, in the above - quotation, speaks, not of the indwelling of the Holy Ghost, as - believers now know it. This was wholly unknown to saints in - Old-Testament times, and was the direct result of accomplished - redemption--the special fruit of the glorification of Christ at the - right hand of the Majesty in the heavens. This important truth has - been repeatedly referred to and dwelt upon at other times, and hence - we shall not go into it now; but we would request the reader to turn - to Jno. vii. 39 and xvi. 7, and meditate upon the doctrine there - taught, apart from all preconceived thoughts of his own, and - irrespective of all the opinions of men. From these scriptures, he - will see distinctly that the Holy Ghost did not and could not come - until Jesus was glorified. This is not a mere speculation--a human - theory--the dogma of a certain school. It is a grand foundation-truth - of Christianity, to be reverently received, tenaciously held, and - faithfully confessed by every true Christian. May all the Lord's - people be led to see and believe it! - -Here lies the deep and blessed secret of ministerial power and -success. "If any man speak," says Peter, "let him speak as the oracles -of God." It is not, be it carefully observed, merely speaking -according to Scripture--an all-important and essential matter, most -surely. It is more. A man may rise and address his fellows for an -hour, and, from beginning to end of his discourse, he may not utter so -much as a single unscriptural sentence; and all the while, he may not -have been God's oracle at the time,--he may not have been God's -mouthpiece, or the present exponent of His mind to the souls before -him. - -This is peculiarly solemn, and demands the grave consideration of all -who are called to open their lips in the midst of God's people. It is -one thing to utter a certain amount of true sentiment, and quite -another to be the living channel of communication between the very -heart of God and the souls of God's people. It is this latter, and -this alone, that constitutes true ministry. A man who speaks as an -oracle of God will bring the conscience of the hearer so into the very -light of the divine presence that every chamber of the heart is laid -open, and every moral spring touched. This is true ministry. All else -is powerless, valueless, fruitless. Nothing is more deplorable and -humiliating than to listen to a man who is evidently drawing from his -own poor and scanty resources, or trafficking in second-hand truth--in -borrowed thoughts. Better far for such to be silent--better for their -hearers, better for themselves. Nor this only. We may often hear a man -giving forth to his fellows that on which his own mind has been -dwelling in private with much interest and profit. He may utter truth, -and important truth; but it is not _the_ truth for the souls of the -people--_the_ truth for the moment. He has spoken according to -Scripture so far as his matter is concerned, but he has not spoken as -an oracle of God. - -Thus, then, may all learn a valuable lesson from Elihu; and, most -surely, it is a needed lesson. Some may feel disposed to say it is a -difficult lesson--a hard saying. But no; if we only live in the Lord's -presence, in the abiding sense of our own nothingness and of His -all-sufficiency, we shall know the precious secret of all effective -ministry; we shall know how to lean upon God alone, and thus be -independent of men, in the right sense; we shall be able to enter into -the meaning and force of Elihu's further words, "Let me not, I pray -you, accept any man's person; neither let me give flattering titles -unto man. For I know not to give flattering titles; in so doing, my -Maker would soon take me away." (Job xxxii. 21, 22.) - -In studying the ministry of Elihu, we find in it two grand elements, -namely, "grace and truth." Both these were essential in dealing with -Job; and, consequently, we find both coming out with extraordinary -power. He tells Job and his friends very distinctly that he knows not -how to give flattering titles unto man. Here the voice of "truth" -falls with great clearness on the ear. Truth puts every one in his -right place; and, just because it does so, it cannot bestow titles of -flattery upon a poor guilty mortal, however much that mortal might be -gratified by them. Man must be brought to know himself, to see his -true condition, to confess what he really is. This was precisely what -Job needed. He did not know himself, and his friends could not give -him that knowledge. He needed to be led down into the depths; but his -friends could not conduct him thither. He needed self-judgment; but -his friends were wholly unable to produce it. - -But Elihu begins by telling Job the truth. He introduces God into the -scene in His true character. This was just what the three friends had -failed to do. No doubt they had referred to God; but their references -were cloudy, distorted, and false. This is plain from chap. xlii. 7, -8, where we are told that "the Lord said to Eliphaz the Temanite, My -wrath is kindled against thee, and against thy two friends; for _ye -have not spoken of Me the thing_ that is right, as My servant Job -hath. Therefore take unto you now seven bullocks and seven rams, and -go to my servant Job, and offer up for yourselves a burnt-offering; -and my servant Job shall pray for you, for him will I accept: lest I -deal with you after your folly, in that ye have not spoken of Me the -thing which is right, like My servant Job."[10] They had utterly -failed to bring God before the soul of their friend, and there they -failed in producing the needed self-judgment. - - [10] The reader will bear in mind that the above words were spoken - after Job's repentance. It is of the very last importance to see this. - -Not so Elihu. He pursues a totally different line of things. He brings -the light of "truth" to bear upon Job's conscience; and at the same -time he administers the precious balm of "grace" to his heart. Let us -quote his further sayings, "Wherefore, Job, I pray thee, hear my -speeches, and hearken to all my words. Behold, now I have opened my -mouth, my tongue hath spoken in my mouth. My words shall be of the -uprightness of my heart, and my lips shall utter knowledge clearly. -The Spirit of God hath made me, and the breath of the Almighty hath -given me life. If thou canst answer me, set thy words in order before -me, stand up. Behold, I am according to thy wish in God's stead: I am -also formed out of clay. Behold, my terror shall not make thee afraid, -neither shall my hand be heavy upon thee." - -In these accents, the ministry of "grace" unfolds itself, sweetly and -powerfully, to the heart of Job. Of this most excellent ingredient -there was a total absence in the ministry of the three friends. They -showed themselves only too ready to bear down upon Job with "a heavy -hand." They were stern judges, severe censors, false interpreters. -They could fix their cold, gray eye upon the wounds of their poor -afflicted friend, and wonder how they came there. They looked on the -crumbling ruins of his house, and drew the harsh inference that the -ruin was but the result of his bad behavior. They beheld his fallen -fortunes, and, with unmitigated severity, concluded that those -fortunes had fallen because of his faults. They had proved themselves -to be entirely one-sided judges. They had wholly misunderstood the -dealings of God. They had never seized the full moral force of that -one weighty sentence, "_God trieth the righteous_." In a word, they -were utterly astray. Their standpoint was false, and hence their whole -range of vision was defective. There was neither "grace" nor "truth" -in their ministry, and therefore they failed to convince Job. They -condemned him without convincing him, whereas they ought to have -convinced him and made him condemn himself. - -Here it is that Elihu stands out in vivid contrast. He tells Job the -truth; but he lays no heavy hand upon him. Elihu has learnt the mighty -mysterious power of "the still small voice"--the soul-subduing, -heart-melting virtue of grace. Job had given utterance to a quantity -of false notions about himself, and those notions had sprouted from a -root to which the sharp ax of "truth" had to be applied. "Surely," -says Elihu, "thou hast spoken in my hearing, and I have heard the -voice of thy words, saying, 'I am clean without transgression, I am -innocent; neither is there iniquity in me.'" - -What words for any poor sinful mortal to utter! Surely, though "the -true light" in which we may walk had not shone on the soul of this -patriarch, we may well marvel at such language. And yet, mark what -follows. Although he was so clean, so innocent, so free from iniquity, -he nevertheless says of God, that "He findeth occasions, he counteth -me for His enemy. He putteth my feet in the stocks, He marketh all my -paths." Here is a palpable discrepancy. How could a holy, just, and -righteous Being count a pure and innocent man His enemy? Impossible. -Either Job was self-deceived, or God was unrighteous; and Elihu, as -the minister of truth, is not long in pronouncing a judgment, and -telling us which is which. "Behold, in this thou art not just: I will -answer thee, that God is greater than man." What a simple truth! And -yet how little understood! If God is greater than man, then obviously -He, and not man, must be the judge of what is right. This, the infidel -heart refuses; and hence the constant tendency to sit in judgment upon -the works and ways and word of God--upon God Himself. Man, in his -impious and infidel folly, undertakes to pronounce judgment upon what -is and what is not worthy of God; to decide upon what God ought and -what He ought not to say and to do. He proves himself utterly ignorant -of that most simple, obvious necessary truth, that "God is greater -than man." - -Now, it is when the heart bows under the weight of this great moral -truth, that we are in a fit attitude to understand to object of God's -dealings with us. Assuredly He must have the upper hand. "Why dost -thou strive against Him? for He giveth not account of any of His -matters. For God speaketh once, yea, twice, yet man perceiveth it not. -In a dream, in a vision of the night, when deep sleep falleth upon -men, in slumberings upon the bed; then He openeth the ears of men, and -sealeth their instruction, _that He may withdraw man from his purpose, -and hide pride from man_. _He keepeth back_ his soul from the pit, and -his life from perishing by the sword." - -The real secret of all Job's false reasoning is to be found in the -fact that he did not understand the character of God, or the object of -all His dealings. He did not see that God was trying him, that He was -behind the scenes and using various agents for the accomplishment of -His wise and gracious ends. Even Satan himself was a mere instrument -in the hand of God; nor could he move the breadth of a hair beyond the -divinely prescribed limit; and moreover, when he had executed his -appointed business, he was dismissed, and we hear no more about him. -God was dealing with Job. He was trying him in order that He might -instruct him, withdraw him from his purpose, and hide pride from him. -Had Job seized this grand point, it would have saved him a world of -strife and contention. Instead of getting angry with people and -things, with individuals and influences, he would have judged himself -and bowed low before the Lord in meekness and brokenness and true -contrition. - -This is immensely important for us all. We are all of us prone to -forget the weighty fact that "God trieth the righteous." "He -withdraweth not His eyes from them." We are in His hands, and under -His eye continually. We are the objects of His deep, tender, and -unchanging love; but we are also the subjects of His wise moral -government. His dealings with us are varied. They are sometimes -preventive; sometimes corrective; always instructive. We may be bent -on some course of our own, the end of which would be moral ruin. He -intervenes and withdraws us from our purpose. He dashes into fragments -our air-built castles, dissipates our golden dreams, and interrupts -many a darling scheme on which our hearts were bent, and which would -have proved to be certain destruction. "Lo, all these things worketh -God oftentimes with man, to bring back his soul from the pit, _to be -enlightened with the light of the living_." - -If the reader will turn for a moment to Hebrews xii. 3-12, he will -find much precious instruction on the subject of God's dealings with -His people. We do not attempt to dwell upon it, but would merely -remark that it presents three distinct ways in which we may meet the -chastening of our Father's hand. We may "_despise_" it, as though His -hand and His voice were not in it; we may "_faint_" under it, as -though it were intolerable, and not the precious fruit of His love; -or, lastly, we may be "_exercised_ by it," and thus reap in due time, -"the peaceable fruits of righteousness." - -Now if our patriarch had only seized the great fact that God was -dealing with him; that He was trying him for his ultimate good; that -He was using circumstances, people, the Sabeans, Satan himself, as His -instruments; that all his trials, his losses, his bereavements, his -sufferings, were but God's marvelous agency in bringing about His wise -and gracious end; that He would assuredly perfect that which concerned -His dear and much-loved servant, because His mercy endureth forever; -in a word, had Job only lost sight of all second causes, and fixed his -thoughts upon the living God alone, and accepted all from His loving -hand, he would have more speedily reached the divine solution of all -his difficulties. - -But it is precisely here that we are all apt to break down. We get -occupied with men and things; we view them in reference to ourselves. -We do not walk with God through, or rather above, the circumstances; -but on the contrary, we allow the circumstances to get power over us. -In place of keeping God between us and our circumstances, we permit -these latter to get between us and God. Thus we lose the sense of His -presence, the light of His countenance, the holy calmness of being in -His loving hand, and under His fatherly eye. We become fretful, -impatient, irritable, fault-finding. We get far away from God, out of -communion, thoroughly astray, judging every one except ourselves, -until at length God takes us in hand, and by His own direct and -powerful ministry, brings us back to Himself in true brokenness of -heart and humbleness of mind. This is "the end of the Lord." - -We must, however, draw this paper to a close. Gladly would we -expatiate further on Elihu's remarkable ministry; with pleasure and -profit could we quote his further appeals to Job's heart and -conscience, his pungent arguments, his pointed questions. But we must -forbear, and leave the reader to go through the remaining chapters for -himself. In so doing, we will find that when Elihu closes his -ministry, God Himself begins to deal directly with the soul of His -servant (chap. xxxviii.-xli.). He appeals to His works in creation as -the display of a power and wisdom which ought assuredly to make Job -feel his own littleness. We do not attempt to cull passages from one -of the most magnificent and sublime sections of the inspired canon. It -must be read as a whole. It needs no comment. The human finger could -but tarnish its lustre. Its plainness is only equaled by its moral -grandeur. All we shall attempt to do is to call attention to the -powerful effect produced upon the heart of Job by this the most -marvelous ministry surely under which mortal man was ever called to -sit--the immediate ministry of the living God Himself. - -This effect was threefold. It had reference to God, to himself, and to -his friends--the very points on which he was so entirely astray. As to -God, Elihu had declared Job's mistake in the following words: "Job -hath spoken without knowledge, and his words were without wisdom. My -desire is that Job may be tried unto the end, because of his answers -for wicked men. For he addeth rebellion unto his sin; he clappeth his -hands among us, and multiplieth his words against God.... Thinkest -thou this to be right, that thou saidst, 'My righteousness is more -than God's'?" But mark the change. Hearken to the breathings of a -truly repentant spirit; the brief yet comprehensive statement of a -corrected judgment. "Then Job answered the Lord, and said, 'I know -that Thou canst do every thing, and that no thought can be withholden -from Thee. Who is he that hideth counsel without knowledge? therefore -have I uttered that I understood not; things too wonderful for me, -which I knew not. Hear, I beseech Thee, and I will speak. I will -demand of thee, and declare thou unto Me. I have heard of Thee by the -hearing of the ear, _but now mine eye seeth Thee_.'" (Chap. xlii. -1-9.) - -Here, then, was the turning-point. All his previous statements as to -God and His ways are now pronounced to be "words without knowledge." -What a confession! What a moment in man's history when he discovers -that he has been all wrong! What a thorough break-down! What profound -humiliation! It reminds us of Jacob getting the hollow of his thigh -touched, and thus learning his utter weakness and nothingness. These -are weighty moments in the history of souls--great epochs, which leave -an indelible impress on the whole moral being and character. To get -right thoughts about God is to begin to get right about every thing. -If I am wrong about God, I am wrong about myself, wrong about my -fellows, wrong about all. - -Thus it was with Job. His new thoughts as to God were immediately -connected with new thoughts of himself; and hence we find that the -elaborate self-vindication, the impassioned egotism, the vehement -self-gratulation, the lengthened arguments in self-defense--all is -laid aside; all is displaced by one short sentence of three -words,--"_I am vile_." And what is to be done with this vile self? -Talk about it? Set it up? Be occupied with it? Take counsel for it? -Make provision for it? Nay, "_I abhor it_." - -This is the true moral ground for every one of us. Job took a long -time to reach it, and so do we. Many of us imagine that we have -reached the end of self when we have given a nominal assent to the -doctrine of human depravity, or judged some of those sprouts which -have appeared above the surface of our practical life. But, alas! it -is to be feared that very few of us indeed really know the full truth -about ourselves. It is one thing to say, "_We_ are all vile," and -quite another to feel, deep down in the heart, that "_I_ am vile." -This latter can only be known and habitually realized in the immediate -presence of God. The two things must ever go together, "Mine eye seeth -_Thee_," "Wherefore I abhor _myself_." It is as the light of what God -is shines in upon what I am that I abhor myself. And then my -self-abhorrence is a real thing. It is not in word, neither in tongue, -but in deed and in truth. It will be seen in a life of self-abnegation, -a humble spirit, a lowly mind, a gracious carriage in the midst of the -scenes through which I am called to pass. It is of little use to -profess very low thoughts of self while, at the same time, we are -quick to resent any injury done to us,--any fancied insult, slight, or -disparagement. The true secret of a broken and contrite heart is, to -abide ever in the divine presence, and then we are able to carry -ourselves right toward those with whom we have to do. - -Thus we find that when Job got right as to God and himself, he soon -got right as to his friends, for he learned to pray for them. Yes, he -could pray for the "miserable comforters," the "physicians of no -value," the very men with whom he had so long, so stoutly, and so -vehemently contended! "And the Lord turned the captivity of Job when -he prayed for his friends." - -This is morally beautiful. It is perfect. It is the rare and exquisite -fruit of divine workmanship. Nothing can be more touching than to see -Job's three friends exchanging their experience, their tradition, and -their legality for the precious "burnt-offering;" and to see our dear -patriarch exchanging his bitter invectives for the sweet prayer of -charity. In short, it is a most soul-subduing scene altogether. The -combatants are in the dust before God and in each other's arms. The -strife is ended; the war of words is closed; and instead thereof, we -have the tears of repentance, the sweet odor of the burnt-offering, -the embrace of love. - -Happy scene! Precious fruit of divine ministry! What remains? What -more is needed? What but that the hand of God should lay the top-stone -on the beauteous structure? Nor is this lacking, for we read, "The -Lord gave Job twice as much as he had before." But how? By what -agency? Was it by his own independent industry and clever management? -No; all is changed. Job is on new moral ground. He has new thoughts of -God, new thoughts of himself, new thoughts of his friends, new -thoughts of his circumstances; all things are become new. "Then came -there unto him all his brethren, and all his sisters, and all they -that had been of his acquaintance before, and did eat bread with him -in his house; and they bemoaned him, and comforted him over all the -evil that the Lord had brought upon him; _every man also gave him a -piece of money, and every one an earring of gold_. So the Lord blessed -the latter end of Job more than his beginning.... After this lived Job -a hundred and forty years, and saw his sons, and his sons' sons, even -four generations. So Job died, being old and full of days." - - What raised the wondrous thought? - Or who did it suggest? - "That we, the Church, to glory brought, - Should WITH the Son be blest." - - O God, the thought was Thine! - (Thine only it could be,) - Fruit of the wisdom, love divine, - Peculiar unto Thee. - - For, sure, no other mind, - For thoughts so bold, so free, - Greatness or strength, could ever find; - Thine only it could be. - - The motives, too, Thine own, - The plan, the counsel, Thine!-- - Made for Thy Son, bone of His bone - In glory bright to shine. - - O God, with great delight - Thy wondrous thought we see, - Upon _His_ throne, in glory bright, - The bride of Christ shall be. - - Sealed with the Holy Ghost, - We triumph in that love, - Thy wondrous thought has made our boast, - "Glory WITH Christ above." - - - - -THE BIBLE - -ITS SUFFICIENCY AND SUPREMACY - - -Some, we are aware, would fain persuade us that things are so totally -changed since the Bible was penned, that we need other guidance than -that which its precious pages supply. They tell us that Society is not -what it was; that the human race has made progress; that there has -been such a development of the powers of nature, the resources of -science, and the appliances of philosophy, that to maintain the -sufficiency and supremacy of the Bible, at such a point in the world's -history as the nineteenth century of the Christian era, can only be -regarded as childishness, ignorance, or imbecility. - -Now, the men that tell us these things may be very clever and very -learned; but we have no hesitation whatever in telling them that, in -this matter, "they do greatly err, not knowing the Scriptures, nor the -power of God." We certainly do desire to render all due respect to -learning, genius, and talent, whenever we find them in their right -place, and at their proper work; but when we find them lifting their -proud heads above the word of God; when we find them sitting in -judgment, and casting a slur upon that peerless revelation, we feel -that we owe them no respect whatever; yea, we treat them as so many -agents of the devil, in his efforts to shake those eternal pillars on -which the faith of God's people has ever rested. We cannot listen for -a moment to men, however profound in their reading and thinking, who -dare to treat God's book as though it were man's book, and speak of -those pages that were penned by the Allwise, Almighty, and Eternal -God, as though they were the production of a shallow and short-sighted -mortal. - -It is important that the reader should see clearly that men must -either deny that the Bible is the word of God, or admit its -sufficiency and supremacy in all ages, and in all countries--in all -stages and conditions of the human race. Grant us but this, that God -has written a book for man's guidance, and we argue that that book -_must_ be amply sufficient for man, no matter when, where, or how we -find him. "All scripture is given by inspiration of God ... that the -man of God may be _perfect_ (+artios+), _thoroughly furnished_ -unto _all_ good works." (2 Tim. iii. 16, 17.) This, surely, is enough. -To be perfect and thoroughly furnished, must needs render a man -independent of all the boasted powers of science and philosophy, -falsely so called. - -We are quite aware that, in writing thus, we expose ourselves to the -sneer of the learned rationalist, and the polished and cultivated -philosopher. But we are not very careful about this. We greatly admire -the answer of a pious, but, no doubt, very ignorant woman to some very -learned man who was endeavoring to show her that the inspired writer -had made a mistake in asserting that Jonah was in the whale's belly. -He assured her that such a thing could not possibly be, inasmuch that -the natural history of the whale proved that it could not swallow -anything so large. "Well," said the poor woman, "I do not know much -about natural history; but this I know, that if the Bible were to tell -me that Jonah swallowed the whale I would believe it." Now, it is -quite possible many would pronounce this poor woman to have been under -the influence of ignorance and blind credulity; but, for our part, we -should rather be the ignorant woman, confiding in God's word, than the -learned rationalist trying to pick holes in it. We have no doubt as to -who was in the safer position. - -But, let it not be supposed that we prefer ignorance to learning. Let -none imagine that we despise the discoveries of science, or treat with -contempt the achievements of sound philosophy. Far from it. We honor -them highly in their proper sphere. We could not say how much we prize -the labors of those learned men who have consecrated their energies to -the work of clearing the sacred text of the various errors and -corruptions which, from age to age, had crept into it, through the -carelessness or infirmity of copyists, taken advantage of by a crafty -and malignant foe. Every effort put forth to preserve, to unfold, to -illustrate, and to enforce the precious truth of Scripture, we most -highly esteem; but, on the other hand, when we find men making use of -their learning, their science, and their philosophy, for the purpose -of undermining the sacred edifice of divine revelation, we deem it our -duty, to raise our voice, in the clearest and strongest way, against -them, and to warn the reader, most solemnly, against their baneful -influence. - -We believe that the Bible, as written in the original Hebrew and Greek -languages, is the very word of the only wise and the only true God, -with whom one day is as a thousand years, and a thousand years as one -day, who saw the end from the beginning, and not only the end, but -every stage of the way. We therefore hold it to be nothing short of -positive blasphemy to assert that we have arrived at a stage of our -career in which the Bible is not sufficient, or that we are compelled -to travel outside its covers to find ample guidance and instruction -for the present moment, and for every moment of our earthly -pilgrimage. The Bible is a perfect chart, in which every exigency of -the Christian mariner has been anticipated. Every rock, every -sand-bank, every shoal, every strand, every island, has been carefully -noted down. All the need of the Church of God, its members, and its -ministers, has been most fully provided for. How could it be -otherwise, if we admit the Bible to be the word of God? Could the mind -of God have devised, or His finger sketched an imperfect chart? -Impossible. We must either deny the divinity or admit the sufficiency -of THE BOOK. We are absolutely shut up to this alternative. There is -not so much as a single point between these two positions. If the book -is incomplete, it cannot be of God; if it be of God it must be -perfect. But if we are compelled to betake ourselves to other sources -for guidance and instruction, as to the path of the Church of God, its -members or its ministers, then is the Bible incomplete, and being -such, it cannot be of God at all. - -What then, dear reader, are we to do? Whither can we betake ourselves? -If the Bible be not a divine and therefore all-sufficient guide-book, -what remains? Some will tell us to have recourse to tradition. Alas! -what a miserable guide. No sooner have we launched out into the wide -field of tradition than our ears are assailed by ten thousand strange -and conflicting sounds. We meet, it may be, with a tradition which -seems very authentic, very venerable, well worthy of respect and -confidence, and we commit ourselves to its guidance; but, directly we -have done so, another tradition crosses our path, putting forth quite -as strong claims on our confidence, and leading us in quite an -opposite direction. Thus it is with tradition. The mind is bewildered, -and one is reminded of the assembly at Ephesus, concerning which we -read that, "Some cried one thing, and some another; for the assembly -was confused." The fact is, we want a perfect standard, and this can -only be found in a divine revelation, which, as we believe, is to be -found within the covers of our most precious Bible. What a treasure! -How we should bless God for it! How we should praise His name for His -mercy in that He hath not left His Church dependent upon the _ignis -fatuus_ of human tradition, but upon the steady light of divine -revelation! We do not want tradition to assist revelation, but we use -revelation as the test of tradition. We should just as soon think of -bringing out a rush-light to assist the sun's meridian beams, as of -calling in human tradition to aid divine revelation. - -But there is another very ensnaring and dangerous resource presented -by the enemy of the Bible, and alas! accepted by too many of the -people of God, and that is expediency, or the very attractive plea of -doing all the good we can, without due attention to the way in which -that good is done. The tree of expediency is a wide-spreading one, and -yields most tempting clusters. But ah! beloved reader, remember its -clusters will prove bitter as wormwood in the end. It is, no doubt, -well to do all the good we can; but let us look well to the way in -which we do it. Let us not deceive ourselves by the vain imagination -that God will ever accept of services based upon positive disobedience -to His word. "It is a gift," said the elders, as they boldly walked -over the plain commandment of God, as if He would be pleased with a -gift presented on such a principle. There is an intimate connection -between the ancient "corban" and the modern "expediency," for, "there -is nothing new under the sun." The solemn responsibility of obeying -the word of God was got rid of under the plausible pretext of -"corban," or "it is a gift" (Mark vii. 7-13). - -Thus it was of old. The "corban" of the ancients justified, or sought -to justify, many a bold transgression of the law of God; and the -"expediency" of our times allures many to out-step the boundary line -laid down by divine revelation. - -Now, we quite admit that expediency holds out most attractive -inducements. It does seem so very delightful to be doing a great deal -of good, to be gaining the ends of a large-hearted benevolence, to be -reaching tangible results. It would not be an easy matter duly to -estimate the ensnaring influences of such objects, or the immense -difficulty of throwing them overboard. Have we never been tempted as -we stood upon the narrow path of obedience, and looked forth upon the -golden fields of expediency lying on either side, to exclaim, "Alas! I -am sacrificing my usefulness for an idea"? Doubtless; but then what if -it should turn out that we have the very same foundation for that -"idea" as for the fundamental doctrines of salvation? The question is, -What is the idea? Is it founded upon "Thus saith the Lord"? If so, let -us tenaciously hold by it, though ten thousand advocates of expediency -were hurling at us the grievous charge of narrow-mindedness. - -There is immense power in Samuel's brief but pointed reply to Saul, -"Hath the Lord as great delight in burnt offerings and sacrifices, as -in obeying the voice of the Lord! Behold, to obey is better than -sacrifice, and to hearken than the fat of rams." (1 Sam. xv. 22.) -Saul's word was "_Sacrifice_." Samuel's word was "_Obedience_." No -doubt the bleating of the sheep and the lowing of the oxen were most -exciting. They would be looked upon as substantial proofs that -something was being done; while on the other hand, the path of -obedience seemed narrow, silent, lonely, and fruitless. But oh! those -pungent words of Samuel! "_to obey is better than sacrifice_." What a -triumphant answer to the most eloquent advocates of expediency! They -are most conclusive--most commanding words. They teach us that it is -better, if it must be so, to stand, like a marble statue, on the -pathway of obedience, than to reach the most desirable ends by -transgressing a plain precept of the word of God. - -But let none suppose that one must be like a statue on the path of -obedience. Far from it. There are rare and precious services to be -rendered by the obedient one--services which can only be rendered by -such, and which owe all their preciousness to their being the fruit of -simple obedience.[11] True, they may not find a place in the public -record of man's bustling activity; but they are recorded on high, and -they will be published at the right time. As a dear friend has often -said to us, "Heaven will be the safest and happiest place to hear all -about our work down here." May we remember this, and pursue our way, -in all simplicity, looking to Christ for guidance, power, and -blessing. May His smile be enough for us. May we not be found looking -askance to catch the approving look of a poor mortal whose breath is -in his nostrils, nor sigh to find our names amid the glittering record -of the great men of the age. The servant of Christ should look far -beyond all such things. The grand business of the servant is to obey. -His object should not be to do a great deal, but simply to do what he -is told. This makes all plain; and, moreover, it will make the Bible -precious as the depository of the Master's will, to which he must -continually betake himself to know what he is to do, and how he is to -do it. Neither tradition nor expediency will do for the servant of -Christ. The all-important enquiry is, "What saith the Scriptures." - - [11] [What a pattern of this we have in our blessed Lord! who for - thirty years lived here in retirement, known by men only as "the - carpenter" (Mark vi. 3), but known by, and the delight of, the Father, - as the Holy One of God, the perfect meat-offering of Lev. vi. - 19-33--wholly burnt upon the altar.--ED.] - -This settles everything. From the decision of the word of God there -must be no appeal. When God speaks man must bow. It is not by any -means a question of obstinate adherence to a man's own notions. Quite -the opposite. It is a reverent adherence to the word of God. Let the -reader distinctly mark this. It often happens that, when one is -determined, through grace, to abide by Scripture, he will be -pronounced dogmatic, intolerant and imperious; and, no doubt, one has -to watch over his temper, spirit, and style, even when seeking to -abide by the word of God. But, be it well remembered, that obedience -to Christ's commandments is the very opposite of imperiousness, -dogmatism, and intolerance. It is not a little strange that when a man -tamely consents to place his conscience in the keeping of his fellow, -and to bow down his understanding to the opinions of men, he is -considered meek, modest, and liberal; but let him reverently bow to -the authority of the holy Scripture, and he will be looked upon as -self-confident, dogmatic, and narrow-minded. Be it so. The time is -rapidly approaching when obedience shall be called by its right name, -and meet its recognition and reward. For that moment the faithful must -be content to wait, and while waiting for it, be satisfied to let men -call them whatever they please. "The Lord knoweth the thoughts of man, -that they are vanity." - -But we must draw to a close, and would merely add, in conclusion, that -there is a third hostile influence against which the lover of the -Bible will have to watch, and that is _rationalism_--or the supremacy -of man's reason. The faithful disciple of the word of God will have to -withstand this audacious intruder, with the most unflinching decision. -It presumes to sit in judgment upon the word of God--to decide upon -what is and what is not worthy of God--to prescribe boundaries to -inspiration. Instead of humbly bowing to the authority of Scripture, -which continually soars into a region where poor blind reason can -never follow, it proudly seeks to drag Scripture down to its own -level. If the Bible puts forth aught which, in the smallest degree, -clashes with the conclusions of rationalism, then there must be some -flaw. God is shut out of His own book if He says anything which poor -blind, perverted reason cannot reconcile with her own conclusions--which -conclusions, be it observed, are not unfrequently the grossest -absurdities. - -Nor is this all. Rationalism deprives us of the only perfect standard -of truth, and conducts us into a region of the most dreary -uncertainty. It seeks to undermine the authority of a book in which we -can believe everything, and carries us into a field of speculation in -which we can be sure of nothing. Under the dominion of rationalism the -soul is like a vessel broken from its safe moorings in the haven of -divine revelation, to be tossed like a cork upon the wild watery waste -of universal scepticism. - -Now we do not expect to convince a thorough rationalist, even if such -a one should condescend to scan our unpretending pages, which is most -unlikely. Neither could we expect to gain over to our way of thinking -the decided advocate of expediency, or the ardent admirer of -tradition. We have neither the competency, the leisure, nor the space, -to enter upon such a line of argument as would be required were we -seeking to gain such ends as these. But we are most anxious that the -Christian reader should rise up from the perusal of this little book -with a deepened sense of the preciousness of his Bible. We earnestly -desire that the words, "_The Bible: its sufficiency and supremacy_," -should be engraved, in deep and broad characters, upon the tablet of -the reader's heart. - -We feel that we have a solemn duty to perform, at a moment like the -present, in the which Superstition, Expediency, and Rationalism are -all at work, as so many agents of the devil, in his efforts to sap the -foundations of our holy faith. We owe it to that blessed volume of -inspiration, from which we have drunk the streams of life and peace, -to bear our feeble testimony to the divinity of its every page--to -give expression, in this permanent form, to our profound reverence for -its authority, and our conviction of its divine sufficiency for every -need, whether of the believer individually, or the church -collectively. - -We press upon our readers earnestly to set a higher value than ever -upon the Holy Scriptures, and to warn them, in most urgent terms, -against every influence, whether of tradition, expediency, or -rationalism, which might tend to shake their confidence in those -heavenly oracles. There is a spirit abroad, and there are principles -at work, which make it imperative upon us to keep close to -Scripture--to treasure it in our hearts--and to submit to its holy -authority. - -May God the Spirit, the Author of the Bible, produce, in the writer -and reader of these lines, a more ardent love for that Bible! May He -enlarge our experimental acquaintance with its contents, and lead us -into more complete subjection to its teachings in all things, that God -may be more glorified in us through Jesus Christ our Lord. Amen. - - - - -CHRISTIANITY: WHAT IS IT? - -(Read Phil. iii.) - - -We have endeavored to hold up the Bible as the Church's supreme and -all-sufficient guide, in all ages, in all climes, and under all -circumstances. We now desire to hold up Christianity in its divine -beauty and moral excellence, as illustrated in this well-known passage -of Holy Scripture. - -And be it observed that, as it was the Bible itself, and not any -special system of theology deduced therefrom, that we sought to -present to our readers; so now, it is Christianity, and not any -peculiar form of human religiousness, that we desire to place before -them. We are deeply thankful for this. We dare not enter upon the -defence of men or their systems. Men err in their theology and fail in -their ethics; but the Bible and Christianity remain unshaken and -unshakeable. This is an unspeakable mercy. Who can duly estimate it? -To be furnished with a perfect standard of divinity and morals is a -privilege for which we can never be sufficiently thankful. Such a -standard we possess, blessed be God! in the Bible and in the -Christianity which the Bible unfolds to our view. Men may err in their -creed and break down in their conduct, but the Bible is the Bible -still, and Christianity is Christianity still. - -Now, we believe that this third chapter of Philippians gives us the -model of a true Christian--a model on which every Christian should be -formed. The man who is here introduced to our notice could say, by the -Holy Ghost, "Brethren, be ye followers together of me." Nor is it as -an apostle that he here speaks to us--nor as one endowed with -extraordinary gifts, and privileged to see unspeakable visions. It is -not to Paul, the apostle, nor Paul, the gifted vessel, that we listen, -in verse 17 of our chapter, but to Paul, the Christian. We could not -follow him in his brilliant career, as an apostle. We could not follow -him, in his rapture to Paradise; but we can follow him in his -Christian course, in this world; and it seems to us that we have in -our chapter a very full view of that course, and not only of the -course itself, but also the starting-post and the goal. In other -words, we have to consider, first, the Christian's _standing_; -secondly, the Christian's _object_; and thirdly, the Christian's -_hope_. May God the Holy Ghost be our teacher, while we dwell for a -little on these most weighty and most interesting points! And first, -as to - - -THE CHRISTIAN'S STANDING. - -The point is unfolded, in a double way, in our chapter. We are not -only told what the Christian's standing is, but also what it is not. -If ever there was a man who could boast of having a righteousness of -his own in which to stand before God, Paul was the man. "If," says he, -"any other man thinketh that he hath whereof to trust in the flesh, I -more: circumcised the eighth day, of the stock of Israel, of the tribe -of Benjamin, an Hebrew of the Hebrews; as touching the law, a -Pharisee; concerning zeal, persecuting the church; touching the -righteousness which is in the law, blameless." - -This is a most remarkable catalogue, presenting everything that one -could possibly desire for the formation of a standing in the flesh. No -one could excel Saul of Tarsus. He was a Jew, of pure pedigree, in -orderly fellowship, of blameless walk, of fervid zeal and unflinching -devotedness. He was, on principle, a persecutor of the Church. As a -Jew, he could not but see that the very foundations of Judaism were -assailed by the new economy of the Church of God. It was utterly -impossible that Judaism and Christianity could subsist on the same -platform, or hold sway over the same mind. One special feature of the -former system was the strict separation of Jew and Gentile; a special -feature of the latter was the intimate union of both in one body. -Judaism erected and maintained the middle wall of partition; -Christianity abolished that wall altogether. - -Hence Saul, as an earnest Jew, could not but be a zealous persecutor -of the Church of God. It was part of his religion--of that in which he -"excelled many of his equals in his own nation"--of that in which he -was "exceedingly zealous." Whatever was to be had, in the shape of -religiousness, Saul would have it; whatever height was to be attained, -he would attain. He would leave no stone unturned in order to build up -the superstructure of his own righteousness--righteousness in the -flesh--righteousness in the old creation. He was permitted to possess -himself of all the attractions of legal righteousness in order that he -might fling them from him amid the brighter glories of a righteousness -divine. "But what things were gain to me, those I counted loss for -Christ. 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, and be found in Him, not having mine own righteousness -which is of the law, but that which is through the faith of Christ, -the righteousness which is of God by faith." - -And we should note here that the grand prominent thought, in the above -passage, is not that of a guilty sinner betaking himself to the blood -of Jesus for pardon, but rather of a legalist casting aside, as dross, -his own righteousness, because of having found a better. We need -hardly say that Paul was a sinner--"chief of sinners"--and that, as -such, he betook himself to the precious blood of Christ, and there -found pardon, peace, and acceptance with God. This is plainly taught -us in many passages of the New Testament. But it is not the leading -thought in the chapter now before us. Paul is not speaking of his -_sins_, but of his _gains_. He is not occupied with his necessities, -as a sinner, but with his advantages, as a man--a man in the flesh--a -man in the old creation--a Jew--a legalist. - -True it is, most blessedly true, that Paul brought all his sins to the -cross, and had them washed away in the atoning blood of the divine -Sin-offering. But, in this passage, we see another thing. We see a -legalist flinging far away from him his own righteousness, and -esteeming it as a worthless and unsightly thing in contrast with a -risen and glorified Christ, who is the righteousness of the -Christian--the righteousness which belongs to the new creation. Paul -had sins to mourn over, and he had a righteousness to boast in. He had -guilt on his conscience, and he had laurels on his brow. He had plenty -to be ashamed of, and plenty to glory in. But the special point -presented in Phil. iii. 4-8 is not a sinner getting his sins pardoned, -his guilt cleared, his shame covered, but a legalist laying aside his -righteousness, a scholar casting away his laurels, and a man -abandoning his vain glory, simply because he had found true glory, -unfading laurels, and an everlasting righteousness in the Person of a -victorious and exalted Christ. It was not merely that Paul, the -sinner, _needed_ a righteousness because, in reality, he had none of -his own; but that Paul, the Pharisee, _preferred_ the righteousness -which was revealed to him in Christ, because it was infinitely better -and more glorious than any other. - -No doubt Paul as a sinner needed, like every other sinner, a -righteousness in which to stand before God; but that is not what he -is bringing before us in our chapter. We are anxious that the reader -should clearly apprehend this point. It is not merely that my sins -_drive_ me to Christ; but His excellences _draw_ me to Him. True, I -have sins and therefore I need Christ; but even if I had a -righteousness, I should cast it from me, and gladly hide myself "_in -Him_." It would be a positive "loss" to me to have any righteousness -of my own, seeing that God has graciously provided such a glorious -righteousness for me in Christ. Like Adam, in the garden of Eden, he -was naked, and therefore he made himself an apron; but it would have -been a "loss" to him to retain the apron after that the Lord God had -made him a coat. It was surely far better to have a God-made coat than -a man-made apron. So thought Adam, so thought Paul, and so thought all -the saints of God whose names are recorded upon the sacred page. It is -better to stand in the righteousness of God, which is by faith, than -to stand in the righteousness of man, which is by works of law. It is -not only mercy to get rid of our sins, through the remedy which God -has provided, but to get rid of our righteousness, and accept, -instead, the righteousness which God has revealed. - -Thus, then, we see that the standing of a Christian is _in Christ_. -"Found in Him." This is Christian standing. Nothing less, nothing -lower, nothing different. It is not partly in Christ, and partly in -law--partly in Christ and partly in ordinances. No; it is "Found in -Him." This is the standing which Christianity furnishes. If this be -touched, it is not Christianity at all. It may be some ancient _ism_, -or some medićval _ism_, or some modern _ism_; but most surely it is -not the Christianity of the New Testament if it be aught else than -this, "Found in Him." - -We do therefore earnestly exhort the reader to look well to this our -first point, "In Christ it is we stand." He is our righteousness. He -Himself, the crucified, risen, exalted, glorified Christ. Yes; He is -our righteousness. To be found in Him is proper Christian standing. It -is not Judaism, Catholicism, nor any other _ism_. It is not the being -a member of this church, that church, or the other church. It is to be -in Christ. This is the great foundation of true practical -Christianity. In a word this is the standing of the Christian. - -Let us now in the second place, look at - - -THE CHRISTIAN'S OBJECT. - -Here again, Christianity shuts us up to Christ: "That I may _know -Him_," is the breathing of the true Christian. If to be "found in Him" -constitutes the Christian's standing, then "to know Him" is the -Christian's proper object. The ancient philosophy had a motto which it -was constantly sounding in the ears of its votaries, and that motto -was, "Know thyself." Christianity, on the contrary, has a loftier -motto, pointing to a nobler object. It tells us to know Christ--to -make Him our object--to fix our earnest gaze on Him. - -This, and this alone, is the Christian's object. To have any other -object is not Christianity at all. Alas! Christians have other -objects. And that is precisely the reason why we said, at the opening -of this paper, that it is Christianity, and not the ways of -Christians, that we desire to hold up to the view of our readers. It -matters not in the least what the object is; if it is not Christ, it -is not Christianity. The true Christian's desire will ever be embodied -in these words, "That I may know Him, and the power of His -resurrection, and the fellowship of His sufferings, being made -conformable unto His death." It is not that I may get on in the -world--that I may make money--that I may attain a high position--that -I may aggrandize my family--that I may make a name--that I may be -regarded as a great man, a rich man, a popular man. No; not one of -these is a Christian object. It may be all very well for a man, who -has got nothing better, to make such things his object. But the -Christian has got Christ. This makes all the difference. It may be all -well enough for a man, who does not know Christ as his righteousness, -to do the best he can in the way of working out a righteousness for -himself; but to one whose standing is in a risen Christ, the very -fairest righteousness that could be produced by human efforts would be -an actual loss. So is it exactly in the matter of an object. The -question is not, What harm is there in this or that? but, Is it a -Christian object? - -It is well to see this. We may depend upon it, beloved reader, that -one great reason of the low tone which prevails amongst Christians -will be found in the fact that the eye is taken off Christ and fixed -upon some lower object. It may be a very laudable object for a mere -man of the world--for one who merely sees his place in nature, or in -the old creation. But the Christian is not this. He does not belong to -this world at all. He is in it, but not of it. "They," says our -blessed Lord, "are not of the world, even as I am not of the world." -(John xvii.) "Our citizenship is in heaven;" and we should never be -satisfied to propose to ourselves any lower object than Christ. It -matters not in the least what a man's position may be. He may be only -a scavenger, or he may be a prince, or he may stand at any one of the -many gradations between these two extremes. It is all the same, -provided Christ is his real, his only object. It is a man's object, -not his position, that gives him his character. - -Now Paul's one object was Christ. Whether he was stationary, or -whether he travelled; whether he preached the gospel, or whether he -gathered sticks; whether he planted churches, or made tents, Christ -was his object. By night and by day, at home or abroad, by sea or by -land, alone or in company, in public or private, he could say, "One -thing I do." And this, be it remembered, was not merely Paul the -laborious apostle, or Paul the raptured saint, but Paul the living, -acting, walking Christian--the one who addresses us in these words, -"Brethren, be ye followers together of me." Nor should we ever be -satisfied with anything less than this. True, we fail sadly; but let -us always keep the true object before us. Like the school-boy at his -copy, he can only expect to succeed by keeping his eye fixed upon his -head-line. His tendency is to look at his own last written line, and -thus each succeeding line is worse than the preceding one. Thus it is -in our own case. We take our eye off the blessed and perfect -head-line, and begin to look at ourselves, our own productions, our -own character, our interests, our reputation. We begin to think of -what would be consistent with our own principles, our profession, or -our standing, instead of fixing the eye steadily upon that one object -which Christianity presents, even Christ Himself. - -But some will say, "Where will you find this?" Well, if it be meant, -where are we to find it amongst the ranks of Christians, now-a-days, -it might be difficult indeed. But we have it in the third chapter of -the epistle to the Philippians. This is enough for us. We have here a -model of true Christianity, and let us ever and only aim thereat. If -we find our hearts going after other things let us judge them. Let us -compare our lines with the head-line, and earnestly seek to produce a -faithful copy thereof. In this way, although we may have to weep over -constant failure, we shall always be kept occupied with our proper -object, and thus have our character formed; for, let it never be -forgotten, it is the object which forms the character. If money be my -object, my character is covetous; if power, I am ambitious; if books, -I am literary; if Christ, I am a Christian. It is not here a question -of life and salvation, but only of practical Christianity. If we were -asked for a simple definition of a Christian, we should at once say: A -Christian is a man who has Christ for his object. This is most simple. -May we enter into its power, and thus exhibit a more healthy and -vigorous discipleship in this day, when so many, alas! are minding -earthly things. - -We shall close this hasty and imperfect sketch of a wide and weighty -subject, with a line or two on - - -THE CHRISTIAN'S HOPE. - -This, our third and last point, is presented in our chapter in a -manner quite as characteristic as the other two. The _standing_ of the -Christian is to be found in Christ; the _object_ of the Christian is -to know Christ; and the _hope_ of the Christian is to be like Christ. -How beautifully perfect is the connection between these three things. -No sooner do I find myself in Christ as my righteousness, than I long -to know Him as my object, and the more I know Him, the more ardently -shall I long to be like Him, which hope can only be realized when I -see Him as He is. Having a perfect righteousness, and a perfect -object, I just want one thing more, and that is to be done with -everything that hinders my enjoyment of that object. "For our -conversation (or citizenship, +polituma+ not +anastrophę+, -Phil. iii. 20), is in heaven; from whence also we look for the Saviour, -the Lord Jesus Christ, who shall change our vile body, that it may be -fashioned like unto His glorious body, according to the working whereby -He is able even to subdue all things unto Himself." - -Now putting all these things together, we get a very complete view of -true Christianity. We cannot attempt to elaborate any one of the three -points above referred to; for, it may be truly said, each point would -demand a volume to treat it fully. But we would ask the reader to -pursue the marvellous theme for himself. Let him rise above all the -imperfections and inconsistencies of Christians, and gaze upon the -moral grandeur of Christianity as exemplified in the life and -character of the model man presented to our view in this chapter. And -may the language of his heart be, "Let others do as they will, as for -me, nothing short of this lovely model shall ever satisfy my heart. -Let me turn away my eye from men altogether, and fix it intently upon -Christ Himself, and find all my delight in Him as my righteousness, my -object, my hope." Thus may it be with the writer and the reader, for -Jesus' sake. - - - - -JEHOSHAPHAT - - -In tracing the inspired record of the houses of Israel and Judah, from -the period of their separation, under Rehoboam, we can without -difficulty recognize the marked distinction between them. The line of -kings from Jeroboam to Hosea presents only a dark and sorrowful -catalogue of evil-doers in the sight of the Lord: we look in vain for -an exception. Even Jehu, who manifested so much zeal and energy in the -abolition of idolatry, proved, in the sequel, that his heart was far -from being right with God. In fact, a dark cloud of idolatry seems to -have settled upon the whole house of Israel, until they were carried -away beyond Babylon, and scattered amongst the Gentiles. - -Not so, however, with Judah. Here we find some happy exceptions--some -pleasant rays from that lamp which the Lord so graciously granted in -Jerusalem for David His servant's sake. The soul is refreshed by the -history of such men as Josiah, Asa, Joash, and Hezekiah,--men whose -hearts were devoted to the service of the sanctuary, and who therefore -exerted a holy influence on their times. - -It is on the narrative of one of these blessed exceptions that I -desire to dwell for a little, trusting the Lord to give instruction -and profit in so doing. - -Jehoshaphat, king of Judah, is introduced to our notice in 2 Chron. -xvii. In this chapter, we find God, in His grace, establishing His -servant in the kingdom, and the people of God acknowledging him -therein. Jehoshaphat's first act was to "strengthen himself against -Israel." This is worthy of notice. Israel and Israel's king were ever -a snare to the heart of Jehoshaphat. But in the opening of his course, -in the season of his early freshness, he was able to fortify his -kingdom against the power of Israel. Now, one frequently observes this -in the history of Christians; the evils which in after life prove -their greatest snares are those against which there is the greatest -watchfulness at first. Most happy is it when the spirit of -watchfulness increases with our increasing knowledge of the tendencies -and capabilities of our hearts. But this, alas! is not always the way: -on the contrary, how frequently do we find Christians of some years' -standing indulging in things which at first their consciences would -have shrunk from. This may seem to be but a growing out of a legal -spirit; but should it not rather be viewed as a growing out of a -tender and sensitive conscience? It would be sad if the result of more -enlarged views were to be a careless spirit or a seared conscience; or -if high principles of truth did but tend to render those who were once -self-denying and separated, self indulgent, careless, and worldly. But -it is not so. To grow in the knowledge of truth is to grow in the -knowledge of God, and to grow in the knowledge of God is to grow in -practical holiness. The conscience that can let pass without reproof -things from which it would formerly have shrunk is, it is much to be -feared, instead of being under the action of the truth of God, under -the hardening influence of the deceitfulness of sin. - -The whole scene presented to us (chap. xvii.) is full of interest. -Jehoshaphat not only retains the conquests of Asa, his father, but -goes on to extend, by his personal exertions, the interests of his -kingdom. All is well ordered. "The Lord was with Jehoshaphat, because -he walked in _the first ways_ of his father David, and sought not unto -Baalim; but sought to the Lord God of his father, and walked in His -commandments, and not after the doings of Israel. Therefore the Lord -established the kingdom in his hand; and all Judah brought to -Jehoshaphat presents; and he had riches and honor in abundance. And -his heart was lifted up in the ways of the Lord: moreover, he took -away the high places and groves out of Israel." Here was the true -secret of his prosperity: "His heart was lifted up in the ways of the -Lord." When the heart is _thus_ lifted up, every thing goes well. - -In chap. xviii., however, we have a very different state of things. -Jehoshaphat's prosperity is used by the devil as a snare for him. -"Jehoshaphat had riches and honors in abundance, and _joined affinity -with Ahab_." We have already observed Jehoshaphat fortifying his -_kingdom_; but the enemy comes upon him in a way for which Jehoshaphat -does not seem to have prepared himself; he does not attack his -_kingdom_, he attacks his _heart_. He comes not as the lion, but as -the serpent. Ahab's "sheep and oxen" are found more suitable and -effectual than Ahab's men of war. Had Ahab declared war against -Jehoshaphat, it would only have cast him upon the Lord; but he does -not. Jehoshaphat's kingdom is fortified against Ahab's hostilities, -but his heart lies open to Ahab's allurements. This is truly solemn! -We often make a great effort against evil in one shape, while we are -allowing it to get in upon us in another. Jehoshaphat had at first -strengthened himself against Israel, but now he joins affinity with -Israel's king. And why? Had any change for the better taken place? Had -Ahab's heart become more tender toward the Lord? By no means. _He_ was -still the same, but Jehoshaphat's conscience had lost much of its -early tenderness and sensitiveness: he had come near to the evil, and -tampered with it; he had touched the pitch, and was defiled by it. "He -joined affinity with Ahab." Here was the evil,--an evil which, however -slow in its operation, would certainly produce its own fruit sooner or -later. "He that soweth to his flesh shall of the flesh reap -corruption." (Gal. vi. 8.) The truth of this must inevitably be -realized. Grace may triumph in the forgiveness of sin, but the -legitimate fruit will spring forth in due time. The Lord put away -David's sin in the matter of Uriah, but the child died, and Absalom -arose in rebellion. So it will ever be. If we sow to the flesh, we -must reap corruption; the flesh can produce naught else. - -In Jehoshaphat's case, it was not until _after years_ that the results -of his false steps began to show themselves: "And after certain years, -he went down to Ahab to Samaria; and Ahab killed sheep and oxen for -him in abundance, and for the people he had with him, and persuaded -him to go up with him to Ramoth-gilead." Satan knows his ground; he -knows where the seed of evil has taken root; he knows the heart that -is prepared to respond to his temptation; he knew that the "affinity" -into which the king of Judah had entered with the king of Israel had -prepared him for further steps in a downward course. When a Christian -enters into connection with the world, he lays himself open to be -"_persuaded_" by the world, to enter upon an _un_christian course of -action. David took Ziklag from Achish (1 Sam. xxvii. 6), and the next -step was, to join Achish against Israel. (1 Sam. xxviii. 1.) The world -will never give any thing to a child of God without making large -demands in return. When the king of Judah had allowed Ahab to kill -sheep and oxen for him, he would have found it difficult not to meet -Ahab's desire in reference to Ramoth-gilead. The safest way therefore -is, to be no debtor to the world. Jehoshaphat should have had nothing -whatever to do with Ahab; he should have kept himself pure. The Lord -was not with Ahab, and though it might seem a desirable thing to -recover one of the cities of refuge out of the hand of the enemy, yet -Jehoshaphat should have known that he was not to do evil that good -might come. If we join with the world in its schemes, we must expect -to be identified with it in its convulsions. - -Ramoth-gilead had been of old assigned as a city of refuge for the -slayer (Deut. iv. 43), and to recover this city from the king of Syria -was the object of Ahab's expedition. But behind this we can detect the -snare of the enemy, who cared little about the city, provided he could -thereby betray a child of God from the path of purity and separation. -The devil has always found religious and benevolent objects most -effectual in their influence upon the people of God. He does not come -at first with something openly ungodly; he does not tempt a believer -to join the world for some wicked design, because he knows that the -sensitive conscience would shrink from such a thing; his way is rather -to present in the distance some desirable object--to cover his schemes -with the cloak of religion or benevolence, and thus insnare. There is, -however, one truth which would, if realized, effectually deliver the -Christian from all connection with the men of this world. The apostle, -by the Holy Ghost, teaches us that unbelievers are "unto _every_ good -work reprobate." (Tit. i. 16.) This is enough for an obedient soul. We -must not join with those who are so represented. It matters not what they -propose--be it a work of benevolence or a work of religion,--Scripture -tells us they are reprobate, yes, "reprobate," though they profess -that they know God. This should be sufficient. God cannot accept of or -acknowledge the works or offerings of those whose hearts are far from -Him; nor should the Church mingle with such, even though it be for the -accomplishment of desirable ends. "Keep thyself pure" is a valuable -admonition for us all. "To obey is better than sacrifice, and to -hearken than the fat of rams." It would have been infinitely better -and more acceptable for Jehoshaphat to have kept himself pure from all -contact with Ahab's defilement than to have recovered Ramoth from the -Syrians, even had he succeeded in doing so. - -However, he had to learn this by painful experience. And thus it is -that most of us learn our lessons. We may _speak_ much of certain -points of truth, while we know but little of having learnt them -experimentally. When Jehoshaphat at the commencement of his career -strengthened himself against Israel, he had little idea of the way in -which he would afterward be insnared by the very worst of Israelites. -The only effectual safeguard against evil is, to be in communion with -God about it. When we look at evil in the light of the holiness of -God, we not only look at the _act_, but at the _principle_; and if the -principle be unsound, no matter what the result may be, we should have -nothing to do with it. But to deal thus with evil requires much -exercise of soul before God--much spirituality, much self-judgment, -much prayer and watchfulness. The Lord grant us these, and also more -tenderness and godly sensitiveness of conscience. - -We have no idea of the sad consequences of a mistake on the part of a -child of God. It is not always that the full results appear to us; but -the enemy takes care to make his own use of the matter, not in injury -done to the one who makes the mistake merely, but to others who -witness and are influenced by it. Jehoshaphat did not only fall into -the snare himself, but he led others in also. "I am as thou art," said -he; and further, "My people as thy people." What miserably low ground -for a man of God to take! and what a place to put the people of God -into--"_I am as thou art_"! Thus spake Jehoshaphat, and well was it -for him that his words were not verified throughout. God did not judge -of _him_ as He judged of _Ahab_; here was his real security, even in -the midst of the terrible consequences of his unguarded conduct. He -was not as Ahab in the close of his career, though he had joined -affinity with him for the purpose of carrying out his plans; he was -not as Ahab when Ahab was pierced by an arrow; he was not as Ahab when -the dogs licked Ahab's blood. The Lord had made him to differ. - -But we should remember that when the Christian joins with the world -for any purpose whatsoever, whether of religion or of benevolence, he -is just saying (as Jehoshaphat said to Ahab), "I am as thou art." Let -the Christian reader ask his own heart, Is this right? Is he prepared -to say this? It will not do to say, "We are not to judge others." -Jehoshaphat ought to have judged, as is manifested from the language -of Jehu the prophet, when he met him on his return from Ramoth, -"Shouldst thou help the ungodly, and love them that hate the Lord?" -How was he to know who was ungodly, or who hated the Lord, if he did -not exercise judgment? We have certainly no right to judge those that -are without, but we are bound to exercise judgment as to those with -whom we enter into fellowship. Nor does this in the least involve of -necessity the idea of one's own personal superiority in any one -particular. No; it is not, "Stand by thyself: _I_ am holier than -_thou_;" but, "I must stand apart, because _God is holy_." This is the -true principle. It is upon the ground of what God is (not of what we -are) that we separate from known evil. "Be _ye_ holy, for _I_ am -holy." - -Jehoshaphat, however, failed to maintain this separation; and, as has -been already remarked, in failing himself, led others into failure. In -this we may learn a most solemn lesson. Jehoshaphat had, we may -suppose, gained very considerable influence over the hearts of the -people by his previous devotedness;--he had established himself in -their confidence and affections; and, to a certain extent, rightly so. -It is right that those who walk devotedly should be loved and confided -in; but then we must watch most jealously against the dangerous -tendency of mere personal influence. No one save a man of extensive -influence could have said, "My people are as thy people." He might -have said, "I am as thou art," but no more. His extensive influence, -when used out of communion, only made him a more efficient instrument -of evil. Satan knew this; he knew his mark; he did not fasten on an -ordinary man of Judah, but on the most prominent and influential man -he could find, well knowing that if he could only succeed in drawing -him aside, others would follow in his train. Nor was he mistaken. Many -would no doubt say, "What harm can there be in joining Ahab's -expedition? Surely, if there were any thing wrong in it, such a good -man as king Jehoshaphat would not engage in it. So long as we see -_him_ there, _we_ may make our minds easy about the matter." But if -this were not the language of some in Jehoshaphat's day, it certainly -is of many in our own. How often do we hear Christians say, "How can -such-and-such things be wrong, when we see such good men in connection -with them, or engaging in them?" Now all that can be said of such -reasoning is that it is utterly false; it is beginning quite at the -wrong end. We are responsible to God to act upon principle, let others -do as they may. We should be able, through grace, humbly, yet -decidedly, to render a sound and intelligent reason for whatever -course of action we may adopt, without any reference to the conduct -of others. Moreover, we know full well that good men go astray, and do -wrong things. They are not, therefore, nor can they be, our guides. -"To his own master he standeth or falleth." A spiritual mind, a -conscience enlightened by the Word of God, a real sense of personal -responsibility, together with honesty of purpose, are what we -specially need. If we lack these, our path will be defective. - -But it may be said, there are few, if any, who occupy a position in -which their conduct could exert such an extensive influence as that of -king Jehoshaphat. To meet this, it may be needful to dwell a little -upon a truth sadly neglected in the present day, namely, that of _the -unity of the body of Christ, and the consequent effect which the -conduct of each member, however obscure, must produce upon the whole -body_. - -The great doctrine of the unity of the Church upon earth is, it is to -be feared, feebly apprehended and feebly carried out, even by the most -spiritually minded and intelligent of the Lord's people. The reason of -this is very apparent. The doctrine is viewed rather in the light of -the Church's present condition, than of her condition as presented in -the New Testament; and this being so, the unity never can be -understood. If we simply take Scripture for our guide, we shall have -no difficulty about it. There we read, "If _one_ member suffer, _all_ -the members suffer with it." This principle did not hold good in the -days of king Jehoshaphat, because the body of Christ, properly so -called, had no actual existence. All the members of it were written in -God's book; but "as yet there was none of them"--they existed in the -purpose of God, but that purpose had not been actualized. Hence, -though so many were led astray by the influence of Jehoshaphat, it was -not by any means on the principle stated in the above passage; it was -not all suffering from the act of one because they were one body, but -many being led astray by one because they followed his example. The -distinction is very important. There is no member of the Church, how -obscure soever, whose path and conduct do not affect, in some measure, -all the members. "By one Spirit are we all baptized into one body, -whether we be Jews or Gentiles, whether we be bond or free; and have -been all made to drink into one Spirit." Hence, if a Christian be -walking loosely or carelessly,--if he be out of communion,--if he fail -in prayer, in watchfulness, or in self-judgment, he is really injuring -the whole body; and, on the contrary, when he is walking in spiritual -health and vigor, he is promoting the blessing and interest of all. - -It was not without a struggle that Jehoshaphat yielded to the -solicitations of Ahab. The working of conscience is observable in the -words, "Inquire, I pray thee, at the word of the Lord to-day." But ah! -how futile was prayer for guidance, when he had already said, "I am as -thou art, and my people as thy people; and we will be with thee in the -war"! It is but solemn mockery to ask for guidance when we have made -up our minds; and yet how frequently we do so! How frequently do we -decide on a course of action, and then go and ask the Lord about it! -All this is wretched; it is only honoring God with the lips, while the -heart is in positive rebellion against Him. Instead of getting that -guidance for which we profess to ask, may we not rather expect a lying -spirit to be sent forth to us? (_v_. 21.) Ahab was at no loss for -counselors. He speedily "gathered together four hundred prophets," who -were ready to counsel him according to his heart's desire: "Go up, for -God will deliver it into the king's hand." This was what he wanted. -Nor need we marvel at Ahab's being quite satisfied with prophets like -these. They suited him well. - -But surely Jehoshaphat should not have even appeared to acknowledge -them to be prophets of the Lord, as he evidently did, by saying, "Is -there not here a prophet of the Lord _besides_?" (or, as the margin -reads, "yet one more?") Had he been faithful to the Lord, he would at -once have denied the right of these false prophets to give counsel. -But, alas! he was giving full countenance to the religion of the -world, and to these its ministers. He could not bring himself to hurt -Ahab's feelings by dealing faithfully with his prophets. They were -all, it would seem, proper men. How dreadful a thing it is to allow -ourselves to get into a condition of soul in which we are unable to -bear distinct and faithful testimony against the ministers of Satan! -"We must," it is said, "be liberal;" "we must not hurt people's -feelings;" "there are good men every where." But truth is truth, and -we are not to put error for truth, nor truth for error. Nothing but a -secret desire to stand well with the world will ever lead to this -careless method of dealing with evil. Now, if we want to stand well -with the world, let us do it at our own charges, and not at the -expense of God's truth. It is often urged, "We must present truth in -such an aspect as will attract," when what is really meant is this, -that truth is to be made a kind of variable, elastic thing, which can -be turned into any shape, or stretched to any length, to suit the -taste and habits of those who would fain put it out of the world -altogether. Truth, however, cannot be thus treated; it can never be -made to reduce itself to the level of this world. Those who profess to -hold it may seek to use it thus, but it will ever be found the same -pure, holy, faithful witness against the world and all its ways. It -will speak distinctly, if its voice be not stifled by connection with -the practice of its faithless professors. When Jehoshaphat had stooped -so low as to acknowledge the false prophets for the purpose of -gratifying Ahab, who could observe any distinct testimony for God? All -seemed to sink down to the one common level, and the enemy to have it -all his own way. The voice of truth was hushed: the prophets -prophesied falsely: God was forgotten. Thus must it ever be. The -attempt to accommodate truth to those who are of the world can only -end in complete failure. There can be no accommodation. Let it stand -upon its own heavenly height; let saints stand fully and firmly with -it; let them invite sinners up to them; but let them not descend to -the low and groveling pursuits and habits of the world, and thus rob -truth, so far as in them lies, of all its edge and power. It is far -better to allow the contrast between God's truth and our ways to be -fully seen, than to attempt to identify them in appearance, when they -really do not agree. We may think to commend truth to the minds of -worldly people by an effort to conform to their ways; but, so far from -commending it, we in reality expose it to secret contempt and scorn. -Jehoshaphat certainly did not further the cause of truth by conforming -to Ahab's ways, or by acknowledging the claims of his false prophets. -The man who conforms to the world will be the enemy of Christ, and the -enemy of Christ's people. It cannot be otherwise. "The friendship of -the world is enmity with God; whosoever, therefore, will be a friend -of the world is the enemy of God." - -How fully was this proved in the case of king Jehoshaphat! He became -the friend and companion of Ahab, who hated Micaiah, the servant of -God; and as a consequence, although he did not himself positively -persecute the righteous witness, yet he did what was as bad; for he -sat beside Ahab, and beheld the Lord's prophet first struck, and then -committed to prison, simply because he would not tell a lie to please -a wicked king, and harmonize with four hundred wicked prophets. What -must have been the feelings of Jehoshaphat when he beheld his brother -smitten and imprisoned for his faithfulness in testifying against an -expedition in which he himself was engaged! Yet such was the position -into which his connection with Ahab had forced him that he could not -avoid being a witness of these wicked proceedings; yea, and moreover, -a partaker of them also. When a man associates himself with the world, -he must do so thoroughly. The enemy will not be satisfied with half -measures; on the contrary, he will use every effort to force a saint -out of communion into the most terrible extremes of evil. - -The beginning of evil is like the letting out of water. Small -beginnings lead to fearful results. There is first a slight tampering -with evil at a distance; then, by degrees, a nearer approach to it; -after this, a taking hold of it more firmly; and finally, a deliberate -plunge into it, whence nothing but the most marked interposition of -God can rescue. Jehoshaphat "joined affinity with Ahab;" then accepted -of his hospitality; after that, was "persuaded" into open association -with him; and finally, took _his_ place at the battle of -Ramoth-gilead. He had said to Ahab, "I am as thou art," and Ahab takes -him at his word; for he says to him, "I will disguise myself, and will -go to the battle; but put thou on thy robes." Thus, so completely did -Jehoshaphat surrender his personal identity, in the view of the men of -the world, that "it came to pass, when the captains of the chariots -saw Jehoshaphat, that they said, '_It is the king of Israel_.'" -Terrible position for Jehoshaphat! To find him personating, and thus -mistaken for, the worst of Israel's kings is a sad proof of the danger -of associating with the men of the world. Happy was it for Jehoshaphat -that the Lord did not take him at his word when he said to Ahab, "I am -as thou art." The Lord knew that Jehoshaphat was not Ahab, though he -might personate and be mistaken for him. Grace had made him to differ, -and conduct should have _proved_ him to be what grace had made him. -But, blessed be God, "He knows how to deliver the godly out of -temptation," and He graciously delivered His poor servant out of the -evil into which he had plunged himself, and in which he would have -perished, had not the hand of God been stretched out to rescue him. -"Jehoshaphat cried out, and the Lord helped him; and God moved them -to depart from him."[12] - - [12] The reader will doubtless observe how the inspired writer - presents God under two different titles in the above verse. "_The - Lord_" brings out His connection with His distressed servant--His - connection in grace; while the expression "_God_" shows out the - powerful control which He exercised over the Syrian captains. It is - needless to say that this distinction is divinely perfect. As Lord, He - deals with His own redeemed people,--meeting all their weakness, and - supplying all their need; but as God, He holds in His omnipotent hand - the hearts of all men, to turn them whithersoever He will. Now we - generally find unconverted persons using the expression "God," and not - "Lord." They think of Him as One exercising an influence from a - distance, rather than as One standing in near relationship. - Jehoshaphat knew who it was that "_helped him_," but the Syrian - captains did not know who it was that "_moved them_." - -Here we have the turning-point in this stage of Jehoshaphat's life. -His eyes were opened to see the position into which he had brought -himself; at least, he saw his danger, if he did not apprehend the -moral evil of his course. Encompassed by the captains of Syria, he -could feel something of what it was to have taken Ahab's place. -Happily for him, however, he could look up to the Lord from the depth -of his distress,--he could cry out to Him in the time of his -extremity; had it not been thus, the enemy's arrow, lodged deep in his -heart, might have told out the sorrowful result of his ungodly -association. "Jehoshaphat cried out," and his cry came up before the -Lord, whose ear is ever open to hear the cry of such as feel their -need. "Peter went out and wept bitterly." The prodigal said, "I will -arise, and go to my father;" and the father ran to meet him, and fell -on his neck, and kissed him. Thus is it that the blessed God ever -meets those who, feeling that they have hewn out for themselves broken -cisterns, which can hold no water, return to Him, the fountain of -living waters. Would that all who feel that they have in any measure -departed from Christ and slipped into the current of this present -world might find their way back, in true humility and contrition of -spirit, to Him who says, "Behold, I stand at the door, and knock; if -any man hear My voice, and open the door, I will come in to him, and -will sup with him, and he with Me." - -How different Ahab's case! He, though carrying in his bosom a mortal -wound, propped himself up in his chariot until the evening, fondly -desiring to hide his weakness, and accomplish the object of his heart. -We find no cry of humility, no tear of penitence, no looking upward. -Ah, no; we find not any thing but what is in full keeping with his -entire course. He died as he had lived--doing evil in the sight of the -Lord. How fruitless were his efforts to prop himself up! Death had -seized upon him; and though he struggled for a time to keep up an -appearance, yet "about the time of the sun going down he died." -Terrible end!--the end of one who had "sold himself to work -wickedness." Who would be the votary of the world? Who that valued a -life of simplicity and purity would mix himself up with its pursuits -and habits? Who that valued a peaceful and happy termination of his -career would link himself with its destinies? - -Dear Christian reader, let us, with the Lord's help, endeavor to shake -off the world's influence, and purge ourselves from its ways. We have -no idea how insidiously it creeps in upon us. The enemy at first weans -from really simple and Christian habits, and by degrees we drop into -the current of the world's thoughts. Oh that we may, with more holy -jealousy and tenderness of conscience, watch against the approach of -evil, lest the solemn statement of the prophet should apply to us, -"Her Nazarites _were_ purer than snow, they _were_ whiter than milk, -they _were_ more ruddy in body than rubies, their polishing _was_ of -sapphire: (but such is the sorrowful change, that) their visage _is_ -blacker than a coal, _they are not known in the streets_, their skin -cleaveth to their bones; it is withered, it is become like a stick"! - -We shall now look a little at chap. xix. Here we see some blessed -results from all that Jehoshaphat had passed through. "He returned to -his house in peace to Jerusalem." Happy escape! The Lord's hand had -interposed for him, and delivered him from the snare of the fowler, -and, we may say, he would no doubt have his heart full of gratitude to -Him who had so made him to differ from Ahab, though he had said, "I am -as thou art." Ahab had gone down to his grave in shame and -degradation, while Jehoshaphat returned to his house in peace. But -what a lesson he had learned! How solemn to think of his having been -so near the brink of the precipice! Yet the Lord had a controversy -with him about what he had done. Though He allowed him to return in -peace to Jerusalem, and did not suffer the enemy to hurt him, He would -speak to his conscience about his sin; He would bring him aside from -the field of battle, to deal with him in private. "And Jehu, the son -of Hanani the seer, went out to meet him, and said to king -Jehoshaphat, 'Shouldst thou help the ungodly, and love them that hate -the Lord? therefore is wrath upon thee from before the Lord." This -was a solemn appeal, and it produced its own effect. Jehoshaphat "went -out again through the people, from Beersheba to mount Ephraim, and -brought them back unto the Lord God of their fathers." "When thou art -converted, strengthen thy brethren." Thus did Peter; thus too did king -Jehoshaphat; and blessed is it when lapses and failings lead, through -the Lord's tender mercy, to such a result. Nothing but divine grace -can ever produce this. When, after beholding Jehoshaphat surrounded by -the Syrian captains (chap. xviii.), we find him here going out through -the length and breadth of the land to instruct his brethren in the -fear of the Lord, we can only exclaim, "What hath God wrought!" But he -was just the man for such a work. It is one who has felt in his own -person the terrible fruits of a careless spirit that can most -effectually say, "_Take heed what ye do_." A restored Peter, who had -himself denied the Holy One, was the chosen vessel to go and charge -others with having done the same, and to offer them that precious -blood which had cleansed his conscience from the guilt of it. So -likewise the restored Jehoshaphat came from the battle of -Ramoth-gilead to sound in the ears of his brethren with solemn -emphasis, "Take heed what ye do." He that had just escaped from the -snare could best tell what it was, and tell how to avoid it. - -And mark the special feature in the Lord's character which engaged -Jehoshaphat's attention: "There is no iniquity with the Lord our God, -_nor respect of persons, nor taking of gifts_." Now his snare seems to -have been the gift of Ahab: "Ahab slew sheep and oxen for him in -abundance, and for the people he had with him, and persuaded him to -go up with him to Ramoth-gilead." He allowed his heart to be warmed by -Ahab's gift, and was thereby the more easily swayed by Ahab's -arguments. Just as Peter accepted the compliment of being let into the -high-priest's fire, and, being warmed thereby, denied his Lord. We can -never canvass, with spiritual coolness, the world's arguments and -suggestions, while we are breathing its atmosphere, or accepting its -compliments. We must keep outside and independent of it, and thus we -shall find ourselves in a better position to reject its proposals, and -triumph over its allurements. - -But it is instructive to mark how Jehoshaphat, after his restoration, -dwells upon that feature in the divine character from the lack of -which he had so grievously failed. Communion with God is the great -safeguard against all temptation; for there is no sin to which we are -tempted, of which we cannot find the opposite in God; and we can only -avoid evil by communion with good. This is a very simple but deeply -practical truth. Had Jehoshaphat been in fellowship with God, he could -not have sought fellowship with Ahab. And may we not say this is the -only divine way in which to look at the question of worldly -association. Let us ask ourselves, Can our association with the world -go hand in hand with our fellowship with God? This is really the -question. It is a miserable thing to ask, May I not partake of all the -benefits of the name of Christ, and yet dishonor that name by mixing -myself up with the people of the world, and taking common ground with -them? How easily the matter is settled when we bring it into the -divine presence, and under the searching power of the truth of God: -"Shouldst thou help the ungodly, and love them that hate the Lord?" -Truth strips off all the false covering which a heart out of communion -is wont to throw around things. It is only when _it_ casts its -unerring beams on our path that we see things in their true character. -Mark the way in which divine truth exposed the actings of Ahab and -Jezebel. Jezebel would fain put a fair cloak on her shocking -wickedness: "Arise," said she, "and take possession of the vineyard of -Naboth the Jezreelite, which he refused to give thee for money; for -Naboth is not alive but dead." Such was her way of putting the matter. -But how did the Lord view it? "Thus saith the Lord, 'Hast thou killed, -and also taken possession'" (in other words, Hast thou committed -murder and robbery?) God deals with realities. In His estimation, men -and things get their proper place and value; there is no gilding, no -affectation, no assumption--all is real. Just so was it with -Jehoshaphat; his scheme which might in human estimation be regarded as -a religious one, was in the divine judgment pronounced to be simply a -helping of the ungodly, and loving them that hated the Lord. While men -might applaud him, "there was wrath upon him from before the Lord." - -However, Jehoshaphat had to be thankful for the salutary lesson which -his fall had taught him; it had taught him to walk more in the fear of -the Lord, and caused him to impress that more upon others also. This -was doing not a little. True, it was a sad and painful way to learn; -but it is well when we learn even by our falls,--it is well when we -can tell even by painful experience the terrible evil of being mixed -up with the world. Would to God we all felt it more! Would that we -more walked in the solemn apprehension of the defiling nature of all -worldly association, and of our own tendency to be defiled thereby! we -should then be more efficient teachers of others! we should be able to -say, with somewhat more weight, "Take heed what ye do;" and again, -"Deal courageously, and the Lord shall be with the good." - -In chap. xx. we find Jehoshaphat in far more healthful circumstances -than in chap. xviii. He is here seen under trial from the hand of the -enemy: "It came to pass after this also, that the children of Moab, -and the children of Ammon, and with them others beside the Ammonites, -came against Jehoshaphat to battle." We are in far less apprehension -for Jehoshaphat when we behold him the object of the enemy's -hostilities than when we beheld him the subject of Ahab's kindness and -hospitality. And very justly so; for in the one case he is about to be -cast simply on the God of Israel, whereas in the other he was about to -fall into the snare of Satan. The proper place for the man of God is -to be in positive opposition to the enemies of the Lord, and not in -conjunction with them. We never can count upon divine sympathy or -guidance when we join with the enemies of the Lord. Hence we observe -what an empty thing it was of Jehoshaphat to ask counsel of the Lord -in a matter which he knew to be wrong. Not so, however, in the scene -before us. He is really in earnest when "he sets himself to seek the -Lord, and proclaims a fast throughout all Judah." This is real work. -There is nothing like trial from the hand of the world for driving the -saint into a place of separation from it. When the world smiles, we -are in danger of being attracted; but when it frowns, we are driven -away from it into our stronghold; and this is both happy and -healthful. Jehoshaphat did not say to a Moabite or an Ammonite, "I am -as thou art." No; he knew well this was not so, for they would not let -him think so. And how much better it is to know our true position in -reference to the world! - -There are three special points in Jehoshaphat's address to the Lord -(_vv_. 6-12). - -1. The greatness of God. - -2. The oath to Abraham about the land. - -3. The attempt of the enemy to drive the seed of Abraham out of that -land. - -The prayer is most precious and instructive--full of divine -intelligence. He makes it altogether a question between the God of -Abraham and the children of Ammon, Moab, and Mount Seir. This is what -faith ever does, and the issue will ever be the same. "They come," -says he, "to cast us out of _Thy possession, which Thou hast given us -to inherit_." How simple! _They_ would take what _Thou_ hast given! -This was putting it, as it were, upon God to maintain His own -covenant. "O our God, _wilt Thou not judge them? for we have no might_ -against this great company that cometh against us; neither know we -what to do; but our eyes are upon Thee." Surely, we may say, victory -was already secured to one who could thus deal with God. And so -Jehoshaphat felt. For "when he had consulted with the people, _he -appointed singers unto the Lord_, and that should praise the beauty of -holiness, as they went out before the army, and to say, Praise the -Lord; for His mercy endureth forever." Nothing but faith could raise -a song of praise before even the battle had begun - - "Faith counts the promise sure." - -And as it had enabled Abraham to believe that God would put his seed -into the possession of Canaan, so it enabled Jehoshaphat to believe -that He would keep them therein, and he therefore did not need to wait -for victory in order to praise; he already stood in the full results -of victory. Faith could say, "Thou _hast guided_ them in Thy strength -unto Thy holy habitation," though they had but just entered upon the -wilderness. - -But what a strange sight it must have been for the enemies of -Jehoshaphat, to see a band of men with musical instruments instead of -weapons in their hands. It was something of the same principle of -warfare as that adopted by Hezekiah afterward, when he clothed himself -in sackcloth instead of armor. (Isa. xxxvii. 1.)[13] Yes, it was the -same, for both had been trained in the same school, and both fought -under the same banner. Would that our warfare with the present -age--with its habits, manners, and maxims--were more conducted on the -same principle. "Above all, taking the shield of faith, wherewith ye -shall be able to quench all the fiery darts of the wicked one." - - [13] "The proud king of Assyria was at the gates of Jerusalem with a - mighty conquering host, and one would naturally expect to find - Hezekiah in the midst of his men of war, buckling on his armor, - girding on his sword, mounting his chariot; but no; Hezekiah was - different from most kings and captains,--he had found out a place of - strength which was quite unknown to Sennacherib--he had discovered a - field of battle in which he could conquer without striking a blow. And - mark the armor with which he girds himself: 'And it came to pass, when - Hezekiah heard it, that he rent his clothes, and _covered himself with - sackcloth_, and went into the house of the Lord.' Here was the armor - in which the king of Judah was about to cope with the king of Assyria. - Strange armor!--the armor of the sanctuary. What would Sennacherib - have said had he seen this? He had never met such an antagonist - before--he had never come in contact with a man who, instead of - covering himself with a coat of mail, would _cover himself_ with - sackcloth; and instead of rushing forth into the field of battle in - his chariot, would fall upon his knees in the temple. This would have - appeared a novel mode of warfare in the eyes of the king of Assyria. - He had met the kings of Hamath and Arphad, etc.; but if he had, it was - upon his own principle, and in his own way; but he had never - encountered such an antagonist as Hezekiah. In fact, what gave the - latter such uncommon power in this contest was the feeling that _he_ - was nothing--that an 'arm of flesh' was of no avail;--in a word, that - it was just Jehovah or nothing. This is specially seen in the act of - spreading the letter before the Lord. Hezekiah was enabled by faith to - retire out of the scene, and make it altogether a question between - Jehovah and the king of Assyria. It was not Sennacherib and Hezekiah, - but Sennacherib and Jehovah. This tells us the meaning of the - sackcloth. Hezekiah felt himself to be utterly helpless, and he took - the place of helplessness. He tells the Lord that the king of Assyria - had reproached _Him_; he calls upon Him to vindicate His own glorious - name, feeling assured that in so doing He would deliver His people. - Mark, then, this wondrous scene. Repair to the sanctuary, and there - behold one poor, weak, solitary man on his knees, pouring out his soul - to Him who dwelt between the cherubim. No military preparations,--no - reviewing of troops: the elders of the priests, covered with - sackcloth, pass to and fro from Hezekiah to the prophet Isaiah: all is - apparent weakness. On the other hand, see a mighty conqueror leading - on a numerous army flushed with victory, eager for spoil. Surely, one - might say, speaking after the manner of men, all is over with Hezekiah - and Jerusalem!--surely Sennacherib and his proud host will swallow up - in a moment such a feeble band! And observe, further, the ground which - Sennacherib takes in all this. (Isa. xxxvi. 4-7.) Here we observe that - Sennacherib makes the very reformation which Hezekiah had effected a - ground of reproach; thus leaving him, as he vainly thought, no - resting-place or foundation for his confidence. Again, he says, 'Am I - come up without the Lord against this land to destroy it? _The Lord - said unto me, Go up against this land, and destroy it._' (_v. 10_) - This was indeed putting Hezekiah's faith to the test: faith must pass - through the furnace. It will not do to say that we trust in the Lord; - we must _prove_ that we do, and that too when every thing apparently - is against us. How, then, does Hezekiah meet all these lofty words? In - the silent dignity of faith. 'The king's commandment was, saying, - Answer him not.' (v. 21.) Such was the king's bearing in the eyes of - the people; yea, rather, such is ever the bearing of faith: calm, - self-possessed, dignified, in the presence of man; while, at the same - time, ready to sink into the very dust in self-abasement in the - presence of God. The man of faith can say to his fellow, 'Stand still, - and see the salvation of God!' and, at the same moment, send up to God - the cry of conscious weakness. (See Ex. xiv. 13-15.) So it was with - the king of Judah at this solemn and trying crisis. Hearken to him - while, in the retirement of the sanctuary, shut in with God, he pours - out the anxieties of his soul in the ear of One who was willing to - hear and ready to help. (Chap. xxxvii. 15-20.)"--(_Practical - Reflections on the Life and Times of Hezekiah._) - -What a contrast between Jehoshaphat personating Ahab at Ramoth-gilead, -and standing with the Lord against his enemies the Moabites! Yes, what -a contrast, in every particular! His mode of seeking help and guidance -of the Lord was different, his mode of proceeding to battle was -different; and oh, how different too the end! Instead of being -well-nigh overwhelmed by the enemy, and crying out in the depth of his -distress and danger, we find him joining in a loud chorus of praise to -the God of his fathers, who had given him a victory without his -striking a blow,--who had made his enemies destroy one another, and -who had graciously conducted him from the dark valley of Achor into -the valley of Berachah. Blessed contrast! May it lead us to seek a -more decided path of separation, and of abiding dependence on the -Lord's grace and faithfulness. The valley of Berachah, or praise, is -ever the place into which the Spirit of God would conduct; but He -cannot lead us thither when we join ourselves with the "Ahabs" of this -world, for the purpose of carrying out their schemes. The word is, -"Come out from among them, and be ye separate, saith the Lord, and -touch not the unclean thing; and I will receive you, and will be a -Father unto you, and ye shall be My sons and daughters, saith the Lord -Almighty." (2 Cor. vi. 17, 18.) - -It is wonderful how worldliness hinders, yea, rather destroys, a -spirit of praise; it is positively hostile to such a spirit, and, if -indulged in, it will either lead to deep anguish of soul, or to the -most thorough and open abandonment of all semblance of godliness. In -Jehoshaphat's case, it was happily the former. He was humbled, -restored, and led into larger blessedness. - -But it would be sad indeed were any one to plunge into worldliness -with the hope that it might lead to an issue similar to that of -Jehoshaphat. Vain, presumptuous hope! Sinful expectation! Who that -valued a pure, calm, and peaceful walk could for a moment entertain -it? "The Lord knoweth how to deliver the godly out of temptation," but -shall we, on that account, go and deliberately plunge ourselves into -it? God forbid! - -Yet, ah! who can sound the depths of the human heart--its profound, -malignant depths? Who can disentangle its complicated mazes? Could any -one imagine that Jehoshaphat would again, after such solemn lessons, -join himself with the ungodly, to further their ambitious, or rather -their avaricious, schemes? No one could imagine it, save one who had -learned something of his own heart. Yet so he did. "He joined himself -with Ahaziah, king of Israel, who did very wickedly. And he joined -himself with him, to make ships to go to Tarshish; and they made the -ships in Ezion-gaber. Then Eliezer, the son of Dodavah of Mareshah, -prophesied against Jehoshaphat, saying, 'Because thou hast joined -thyself with Ahaziah, the Lord hath broken thy works.' And the ships -were broken, and they were not able to go to Tarshish." (_vv._ 35-37.) -What is man! A poor, stumbling, failing, halting creature; ever -rushing into some new folly or evil. Jehoshaphat had, as it were, but -just recovered from the effects of his association with Ahab, and he -forthwith joins himself with Ahaziah. He had with difficulty, or -rather through the special and most gracious interference of the Lord, -escaped from the arrows of the Syrians, and again we find him in -league with the kings of Israel and Edom, to fight against the -Moabites. - -Such was Jehoshaphat--such his extraordinary course. There were some -"good things found in him;" but his snare was, worldly association; -and the lesson which we learn from the consideration of his history -is, to beware of that evil. Yes; we would need to have sounded in our -ears, with ceaseless solemnity, the words, "COME OUT, AND BE -SEPARATE." We cannot, by any possibility, mix ourselves up with the -world, and allow ourselves to be governed and led by its maxims and -principles, without suffering in our own souls, and marring our -testimony. - -I would only remark, in conclusion, that it seems like a relief to the -spirit to read the words, "Jehoshaphat slept with his fathers" (chap. -xxi. 1), as we feel assured, that he has at last got beyond the reach -of the enemy's snares and devices; and further, that he comes under -the Spirit's benediction, "Blessed are the dead which die in the Lord; -for they rest from their labors,"--yes, a rest from their conflicts, -snares, and temptations also. - - - - -LIFE AND TIMES OF JOSIAH - -(2 Chron. xxxiv., xxxv.) - - -Two thousand four hundred years have rolled away since king Josiah -lived and reigned; but his history is pregnant with instruction, which -can never lose its freshness or its power. The moment at which he -ascended the throne of his fathers was one of peculiar gloom and -heaviness. The tide of corruption, swollen by many a tributary stream, -had risen to the highest point; and the sword of judgment, long held -back in divine patience and long-suffering, was about to fall in -terrible severity upon the city of David. The brilliant reign of -Hezekiah had been followed by a long and dreary period of fifty-five -years under the sway of his son Manasseh; and albeit the rod of -correction had proved effectual in leading this great sinner to -repentance and amendment, yet no sooner had the sceptre fallen from -his hand than it was seized by his godless and impenitent son Amon, -who "did that which was evil in the sight of the Lord, as did Manasseh -his father: for Amon sacrificed unto all the carved images which -Manasseh his father had made, and served them; and humbled not himself -before the Lord, as Manasseh his father had humbled himself: but Amon -trespassed more and more. And his servants conspired against him, and -slew him in his own house.... And the people of the land made Josiah -his son king in his stead" (2 Chron. xxxiii. 22-25). - -Thus, then, Josiah, a child of eight years, found himself on the -throne of David, surrounded by the accumulated evils and errors of his -father and his grandfather--yea, by forms of corruption which had been -introduced by no less a personage than Solomon himself. If the reader -will just turn for a moment to 2 Kings xxiii., he will find a -marvelous picture of the condition of things at the opening of -Josiah's history. There were "idolatrous priests, whom the kings of -Judah had ordained to burn incense in the high places, in the cities -of Judah, and in the places round about Jerusalem; those also that -burned incense unto Baal, to the sun, and to the moon, and to the -planets, and to all the host of heaven." - -Reader, ponder this! Only think of kings of Judah, successors of -David, ordaining priests to burn incense to Baal! Bear in mind too -that each of these kings of Judah was responsible to "write him a copy -of the book of the law," which he was to keep by him, and in which he -was to "read _all the days of his life_, that he may learn to fear the -Lord his God, to keep _all the words of this law_, and those statutes -to do them." (See Deut. xvii. 18, 19.) Alas! alas! how sadly had they -departed from "all the words of the law," when they could actually set -about ordaining priests to burn incense to false gods! - -But further, there were "horses that the kings of Judah had given _to -the sun_," and that, moreover, "at the entering in of the house of the -Lord," and "chariots of the sun," and "high places which _Solomon_ the -king of Israel had builded for Ashtoreth the abomination of the -Zidonians, and for Chemosh the abomination of the Moabites, and for -Milcom the abomination of the children of Ammon." - -All this is most solemn, and worthy of the serious consideration of -the Christian reader. We certainly ought not to pass it over as a mere -fragment of ancient history. It is not as though we were reading the -historic records of Babylon, of Persia, of Greece, or of Rome. We -should not marvel at the kings of those nations burning incense to -Baal, ordaining idolatrous priests, and worshiping the host of heaven; -but when we see kings of Judah, the sons and successors of David, -children of Abraham, men who had access to the book of the law of God, -and who were responsible to make that book the subject of their -profound and constant study,--when we see such men falling under the -power of dark and debasing superstition, it sounds in our ears a -warning voice, to which we cannot with impunity refuse to give heed. -We should bear in mind that all these things have been written for our -learning; and although it may be said that we are not in danger of -being led to burn incense to Baal, or to worship the host of heaven, -yet we may be assured we have need to attend to the admonitions and -warnings with which the Holy Ghost has furnished us in the history of -God's ancient people. "Now all these things happened unto them for -ensamples; and they are written for our admonition, on whom the ends -of the ages have come" (1 Cor. x. 11). These words of the inspired -apostle, though directly referring to the actings of Israel in the -wilderness, may nevertheless apply to the entire history of that -people--a history fraught with the deepest instruction from first to -last. - -But how are we to account for all those gross and terrible evils into -which Solomon and his successors were drawn? What was their origin? -NEGLECT OF THE WORD OF GOD. This was the source of all the mischief -and all the sorrow. Let professing Christians remember this; let the -whole Church of God remember it. The neglect of the Holy Scriptures -was the fruitful source of all those errors and corruptions which blot -the page of Israel's history, and which brought down upon them many -heavy strokes of Jehovah's governmental rod. "Concerning the works of -men, by the word of Thy lips, I have kept me from the paths of the -destroyer" (Psa. xvii. 4). "_From a child_ thou hast known the Holy -Scriptures, which are able to make thee wise unto salvation through -faith which is in Christ Jesus. All Scripture is given by inspiration -of God, and is profitable for doctrine, for reproof, for correction, -for instruction in righteousness, that the man of God may be perfect -[+artios+], throughly furnished unto all good works" (2 Tim. iii. -15-17). - -In these two precious quotations we have the word of God presented in -its twofold virtue; it not only perfectly preserves us from evil, but -perfectly furnishes us unto all good,--it keeps us from the paths of -the destroyer, and guides us in the ways of God. - -How important, then, is the study--the diligent, earnest, prayerful -study of Holy Scripture! How needful to cultivate a spirit of -reverential submission, in all things, to the authority of the word of -God! Mark how continually and how earnestly this was impressed upon -the ancient people of God. How often were such accents as the -following sounded in their ears!--"Now therefore harken, O Israel, -unto the statutes and unto the judgments which I teach you, for to do -them, that ye may live, and go in and possess the land which the Lord -God of your fathers giveth you. Ye shall not add unto the word which I -command you, neither shall ye diminish aught from it, that ye may keep -the commandments of the Lord your God which I command you.... Behold, -I have taught you statutes and judgments, even as the Lord my God -commanded me, that ye should do so in the land whither ye go to -possess it. Keep, therefore, and do them; _for this is your wisdom and -your understanding in the sight of the nations_, which shall hear all -the statutes, and say, Surely, this great nation is a wise and -understanding people. For what nation is there so great, who hath God -so nigh unto them, as the Lord our God is in all things that we call -upon Him for? And what nation is there so great, that hath statutes -and judgments so righteous as all this law, which I set before you -this day? _Only take heed to thyself, and keep thy soul diligently_, -lest thou forget the things which thine eyes have seen, and lest they -depart from thy heart all the days of thy life; but teach them thy -sons, and thy sons' sons" (Deut. iv. 1-9). - -Let it be carefully noticed here, that "wisdom and understanding" -consist simply in having the commandments of God treasured in the -heart. This, moreover, was to be the basis of Israel's moral -greatness, in view of the nations around them. It was not the learning -of the schools of Egypt, or of the Chaldeans. No; it was the knowledge -of the word of God, and attention thereto--the spirit of implicit -obedience in all things to the holy statutes and judgments of the Lord -their God. This was Israel's wisdom; this their true and real -greatness; this their impregnable bulwark against every foe--their -moral safeguard against every evil. - -And does not the self-same thing hold good with respect to God's -people at the present moment? Is not obedience to the word of God our -wisdom, our safeguard, and the foundation of all true moral greatness? -Assuredly. Our wisdom is to obey. The obedient soul is wise, safe, -happy, and fruitful. As it was, so it is. If we study the history of -David and his successors, we shall find (without so much as a single -exception) that those who yielded obedience to the commandments of God -were safe, happy, prosperous, and influential. And so it will ever -be. Obedience will always yield its own precious and fragrant -fruits,--not that its fruits should be our _motive_ for rendering -obedience; we are called to be obedient, irrespective of everything. - -Now it is obvious that in order to be obedient to the word of God, we -must be acquainted with it, and in order to be acquainted with it, we -must carefully study it. And how should we study it? With an earnest -desire to understand its contents, with profound reverence for its -authority, and with an honest purpose to obey its dictates, cost what -it may. If we have grace to study Scripture in some small degree after -this fashion, we may expect to grow in knowledge and wisdom. - -But alas! there is a fearful amount of ignorance of Scripture in the -professing Church. We are deeply impressed with a sense of this; and -we may as well, at this point, just tell the reader that our main -object in calling his attention to the subject of "Josiah and his -times" is to wake up in his soul an intense desire after a closer -acquaintance with God's holy Word, and a more entire bowing down of -his whole moral being--heart, conscience, and understanding--to that -perfect standard. - -We feel the commanding importance of this subject, and we must -discharge what we believe to be a sacred duty to the souls of our -readers and to the truth of God. The powers of darkness are abroad. -The enemy is succeeding to an appalling extent in drawing hearts after -various forms of error and evil, in casting dust in the eyes of God's -people, and in blinding the minds of men. True we have not got -Ashtoreth, Chemosh, and Milcom; but we have ritualism, infidelity, -spiritualism, etc. We have not to cry against burning incense to Baal, -and worshiping the host of heaven, but we have something far more -ensnaring and dangerous. We have the ritualist, with his sensuous and -attractive rites and ceremonies; we have the rationalist, with his -learned and plausible reasonings; we have the spiritualist, with his -boasted converse with the spirits of the departed,--and what multitude -of other delusions and insidious attacks upon the truth! - -We doubt if the minds of Christians generally are alive to the real -character and extent of these formidable influences. There are at this -moment millions of souls throughout the length and breadth of the -professing Church who are building their hopes for eternity upon the -sandy foundation of ordinances, rites, and ceremonies. There is a very -marked return to the traditions of the fathers, as they are called; an -intense longing after those things which gratify the senses--music, -painting, architecture, vestments, lights, incense,--all the -appliances, in short, of a gorgeous and sensuous religion. The -theology, the worship, and the discipline of the various churches of -the Reformation are found insufficient to meet the religious cravings -of the people. They are too severely simple to satisfy hearts that -long for something tangible on which to lean for support and -comfort--something to feed the senses, and fan the flame of devotion. - -Hence the strong tendency of the religious mind in the direction of -what is called ritualism. If the soul has not got hold of _the truth_, -if there is not the living link with Christ, if the supreme authority -of Holy Scripture be not set up in the heart, there is no safeguard -against the powerful and fascinating influences of ceremonial -religiousness. The most potent efforts of mere intellectualism, -eloquence, logic, all the varied charms of literature, are found to be -utterly insufficient to hold that class of minds to which we are now -referring. They _must_ have the forms and offices of religion; to -these they will flock; around these they will gather; on these they -will build. - -It is painfully interesting to mark the efforts put forth in various -quarters to act upon the masses and keep the people together. It is -very evident to the thoughtful Christian that those who put forth such -efforts must be sadly deficient in that profound faith in the power of -the Word of God and of the cross of Christ which swayed the heart of -the apostle Paul. They cannot be fully aware of the solemn fact that -Satan's grand object is to keep souls in ignorance of divine -revelation, to hide from them the glory of the cross and of the person -of Christ. For this end he is using ritualism, rationalism, and -spiritualism now, just as he used Ashtoreth, Chemosh, and Milcom in -the days of Josiah. "There is nothing new under the sun." The devil -has ever hated the truth of God, and he will leave no stone unturned -to keep it from acting on the heart of man. Hence it is that he has -rites and ceremonies for one man, the powers of reason for another; -and when men tire of both, and begin to sigh for something satisfying, -he leads them into converse and communion with the spirits of the -departed. By all alike are souls led away from the Holy Scriptures, -and from the blessed Saviour which those Scriptures reveal. - -It is solemn and affecting beyond expression to think of all this, and -not less so to contemplate the lethargy and indifference of those who -profess to have the truth. We do not stop to inquire what it is that -ministers to this lethargic state of many professors. That is not our -object. We desire, by the grace of God, to see them thoroughly roused -out of it, and to this end it is that we call their attention to the -influences that are abroad, and to the only divine safeguard against -them. We cannot but feel deeply for our children, growing up in such -an atmosphere as that which at present surrounds us, and which will -become yet darker and darker. We long to see more earnestness on the -part of Christians in seeking to store the minds of the young with the -precious and soul-saving knowledge of the word of God. The child -Josiah, and the child Timothy, should incite us to greater diligence -in the instruction of the young, whether in the bosom of the family, -in the Sunday-school, or in any way we can reach them. It will not do -for us to fold our arms, and say, "When God's time comes, our children -will be converted; and till then, our efforts are useless." This is a -fatal mistake. "God is a rewarder of them that diligently seek Him." -(Heb. xi.) He blesses our prayerful efforts in the instruction of our -children. And further, who can estimate the blessing of being early -led in the right way--of having the character formed amid holy -influences, and the mind stored with what is true and pure and lovely? -On the other hand, who will undertake to set forth the evil -consequences of allowing our children to grow up in ignorance of -divine things? Who can portray the evils of a polluted imagination--of -a mind stored with vanity, folly, and falsehood--of a heart -familiarized from infancy with scenes of moral degradation? We do not -hesitate to say that Christians incur very heavy and awful -responsibility in allowing the enemy to preoccupy the minds of their -children at the very period when they are most plastic and -susceptible. - -True, there must be the quickening power of the Holy Ghost. It is as -true of the children of Christians as of any other that they "must be -born again." We all understand this. But does this fact touch the -question of our responsibility in reference to our children? Is it to -cripple our energies or hinder our earnest efforts? Assuredly not. We -are called upon by every argument, divine and human, to shield our -precious little ones from every evil influence, and to train them in -that which is holy and good. And not only should we so act in respect -to our own children, but also in respect to the thousands around us, -who are like sheep having no shepherd, and who may each say, alas, -with too much truth, "No man careth for my soul." - -May the foregoing pages be used by God's Spirit to act powerfully on -the hearts of all who may read them, that so there may be a real -awakening to a sense of our high and holy responsibilities to the -souls around, and a shaking off of that terrible deadness and coldness -over which we all have to mourn. - - - - -PART II. - - -In studying the history of Josiah and his times, we learn one special -and priceless lesson, namely, _the value and authority of the word of -God_. It would be utterly impossible for human language to set forth -the vast importance of such a lesson--a lesson for every age, for -every clime, for every condition--for the individual believer and for -the whole Church of God. The supreme authority of Holy Scripture -should be deeply impressed on every heart. It is the only safeguard -against the many forms of error and evil which abound on every hand. -Human writings, no doubt, have their value; they may interest the mind -as a reference, but they are perfectly worthless as authority. - -We need to remember this. There is a strong tendency in the human mind -to lean upon human authority. Hence it has come to pass that millions -throughout the professing Church have virtually been deprived -altogether of the word of God, from the fact that they have lived and -died under the delusion that they could not know it to be the word of -God apart from human authority. Now this is, in reality, throwing the -word of God overboard. If that Word is of no avail without man's -authority, then, we maintain, it is not God's Word at all. It does not -matter, in the smallest degree, what the authority is, the effect is -the same. God's Word is declared to be insufficient without something -of man to give the certainty that it is God that is speaking. - -This is a most dangerous error, and its root lies far deeper in the -heart than many of us are aware. It has often been said to us, when -quoting passages of Scripture, "How do you know that that is the word -of God?" What is the point of such a question? Plainly to overthrow -the authority of the Word. The heart that could suggest such an -inquiry does not want to be governed by Holy Scripture at all. The -_will_ is concerned. Here lies the deep secret. There is the -consciousness that the Word condemns something that the heart wants to -hold and cherish, and hence the effort to set the Word aside -altogether. - -But how are we to know that the book which we call the Bible is the -word of God? We reply, It carries its own credentials with it. It -bears its own evidence upon every page, in every paragraph, in every -line. True, it is only by the teaching of the Holy Spirit, the divine -Author of the book, that the evidence can be weighed and the -credentials appreciated. But we do not want man's voice to accredit -God's book; or, if we do, we are most assuredly on infidel ground as -regards divine revelation. If God cannot speak directly to the -heart--if He cannot give the assurance that it is He Himself who -speaks, then where are we? whither shall we turn? If God cannot make -Himself heard and understood, can man do it better?--can he improve -upon God? Can man's voice give us more certainty? Can the authority -of the Church, the decrees of general councils, the judgment of the -fathers, the opinion of the doctors, give us more certainty than God -Himself? If so, we are just as completely at sea--just as thoroughly -in the dark as though God had not spoken at all. Of course, if God has -not spoken, we are completely in the dark; but if He has spoken, and -yet we cannot know His voice without man's authority to accredit it, -where lies the difference? Is it not plain to the reader of these -lines that if God in His great mercy has given us a revelation, it -must be sufficient of itself; and on the other hand, that any -revelation which is not sufficient of itself cannot possibly be -divine? And further, is it not equally plain that if we cannot believe -what God says because He says it, we have no safer ground to go upon -when man presumes to affix his accrediting seal? - -Let us not be misunderstood. What we insist upon is this: the -all-sufficiency of a divine revelation apart from and above all human -writings--ancient, medićval, or modern. We value human writings; we -value sound criticism; we value profound and accurate scholarship; we -value the light of _true_ science and philosophy; we value the -testimony of pious travelers who have sought to throw light upon the -sacred text; we value all those books that open up to us the intensely -interesting subject of biblical antiquities; in short, we value -everything that tends to aid us in the study of the Holy Scriptures: -but after all, we return with deeper emphasis to our assertion as to -the all-sufficiency and supremacy of the word of God. That Word must -be received on its own divine authority, without any human -recommendation, or else it is not the word of God to us. We believe -that God can give us the certainty in our own souls that the Holy -Scriptures are, in very deed, His own word. If He does not give it, no -man can; and if He does, no man need. Thus the inspired apostle says -to his son Timothy, "Continue thou in the things which thou hast -learned, and _hast been assured of_ knowing _of whom_ thou hast -learned; and that from a child thou hast known the Holy Scriptures, -which are able to make thee wise unto salvation through faith which is -in Christ Jesus" (2 Tim. iii. 14, 15). - -How did Timothy know that the Holy Scriptures were the word of God? He -knew it by divine teaching. He knew of _whom_ he had learned. Here lay -the secret. There was a living link between his soul and God, and he -recognized in Scripture the very voice of God. Thus it must ever be. -It will not do merely to be convinced in the intellect, by human -arguments, human evidences, and human apologies, that the Bible is the -word of God; we must know its power in the heart and on the conscience -by divine teaching; and when this is the case, we shall no more need -human proofs of the divinity of the book than we need a rushlight at -noonday to prove that the sun is shining. We shall then believe what -God says because He says it, and not because man accredits it, nor -because we feel it. "Abraham _believed God_, and it was counted unto -him for righteousness." He did not want to go to the Chaldeans, or to -the Egyptians, in order to find out from them if what he had heard was -in reality the word of God. No, no; he knew _whom_ he had believed, -and this gave him holy stability. He could say, beyond all question, -"God has established a link between my soul and Himself, by means of -His Word, which no power of earth or hell can ever snap." This is the -true ground for every believer--man, woman, or child, in all ages and -under all circumstances. This was the ground for Abraham and Josiah, -for Luke and Theophilus, for Paul and Timothy; and it must be the -ground for the writer and the reader of these words, else we shall -never be able to stand against the rising tide of infidelity, which is -sweeping away the very foundations on which thousands of professors -are reposing. - -However, we may well inquire, can a merely national profession, a -hereditary faith, an educational creed, sustain the soul in the -presence of an audacious skepticism that reasons about everything and -believes nothing? Impossible! We must be able to stand before the -skeptic, the rationalist, and the infidel, and say, in all the -calmness and dignity of a divinely wrought faith, "_I know whom I have -believed_." Then we shall be little moved by such books as, "The -Phases of Faith," "Essays and Reviews," "Broken Lights," "Ecce Homo," -or "Colenso." They will be no more to us than gnats in the sunshine. -They cannot hide from our souls the heavenly beams of our Father's -revelation. God has spoken, and His voice reaches the heart. It makes -itself heard above the din and confusion of this world, and all the -strife and controversy of professing Christians. It gives rest and -peace, strength and fixedness, to the believing heart and mind. The -opinions of men may perplex and confound. We may not be able to thread -our way through the labyrinths of human systems of theology; but God's -voice speaks in Holy Scripture--speaks to the heart--speaks to _me_. -This is life and peace. It is all I want. Human writings may now go -for what they are worth, seeing I have all I want in the ever-flowing -fountain of inspiration--the peerless, precious volume of my God. - -But let us now turn to Josiah, and see how all that we have been -dwelling upon finds its illustration in his life and times. - -"Josiah was eight years old when he began to reign" (2 Chron. xxxiv. -1). This tells a tale as to the condition and ways of God's people. -Josiah's father had been murdered by his own servants, after a brief -and evil reign of two years, in the twenty-fourth year of his age. -Such things ought not to have been. They were the sad fruit of sin and -folly--the humiliating proofs of Judah's departure from Jehovah. But -God was above all; and although we should not have expected ever to -find a child of eight years of age on the throne of David, yet that -child could find his sure resource in the God of his fathers: so that -in this case, as in all others, "where sin abounded, grace did much -more abound." The very fact of Josiah's youth and inexperience only -afforded an occasion for the display of divine grace, and the setting -forth of the value and the power of the word of God. - -This pious child was placed in a position of peculiar difficulty and -temptation. He was surrounded by errors in various forms and of long -standing; but "he did that which was right in the sight of the Lord, -and walked in the ways of David his father, and declined neither to -the right hand nor to the left. For in the eighth year of his reign, -while he was yet young, he began to seek after the God of David his -father: and in the twelfth year began to purge Judah and Jerusalem -from the high places, and the groves, and the carved images, and the -molten images." - -This was a good beginning. It is a great matter, while the heart is -yet tender, to have it impressed with the fear of the Lord. It -preserves it from a host of evils and errors. "The fear of the Lord is -the beginning of wisdom," and it taught this pious youth to know what -was "right," and to adhere to it with unswerving fixedness of purpose. -There is great force and value in the expression, "He did that which -was right _in the sight of the Lord_." It was not that which was right -in his own eyes, nor yet in the eyes of the people, nor in the eyes of -those that had gone before him; but simply what was right in the sight -of the Lord. This is the solid foundation of all right action. Until -the fear of the Lord gets its true place in the heart, there can be -nothing right, nothing wise, nothing holy. How can there be, if indeed -that fear is the _beginning_ of wisdom? We may do many things through -the fear of man, many things through force of habit, through -surrounding influences; but never can we do what is really right in -the sight of the Lord until our hearts are brought to understand the -fear of His holy name. This is the grand regulating principle. It -imparts seriousness, earnestness, and reality--rare and admirable -qualities! It is an effectual safeguard against levity and vanity. A -man, or a child, who habitually walks in the fear of God is always -earnest and sincere, always free from trifling and affectation, from -assumption and bombast, life has a purpose, the heart has an object, -and this gives intensity to the whole course and character. - -But further, we read of Josiah that "he walked in the ways of David -his father, and _declined neither to the right hand nor to the left_." -What a testimony for the Holy Ghost to bear concerning a young man! -How we do long for this plain decision! It is invaluable at all times, -but especially in a day of laxity and latitudinarianism--of false -liberality and spurious charity like the present. It imparts great -peace of mind. A vacillating man is never peaceful; he is always -tossed to and fro. "A double-minded man is unstable in all his ways." -He tries to please everybody, and in the end pleases nobody. The -decided man, on the contrary, is he who feels he has "to please but -_One_." This gives unity and fixedness to the life and character. It -is an immense relief to be thoroughly done with men-pleasing and -eye-service--to be able to fix the eye upon the Master alone, and go -on with Him through evil report and through good report. True, we may -be misunderstood and misrepresented; but that is a very small matter -indeed; our great business is to walk in the divinely appointed path, -"declining neither to the right hand nor to the left." We are -convinced that plain decision is the only thing for the servant of -Christ at the present moment; for so surely as the devil finds us -wavering, he will bring every engine into play in order to drive us -completely off the plain and narrow path. May God's Spirit work more -mightily in our souls, and give us increased ability to say, "My heart -is fixed, O God; my heart is fixed: I will sing and give praise." - -We shall now proceed to consider the great work which Josiah was -raised up to accomplish; but ere doing so, we must ask the reader to -notice particularly the words already referred to, namely, "In the -eighth year of his reign, while he was yet young, _he began to seek -after the God of David his father_." Here, we may rest assured, lay -the true basis of all Josiah's valuable service. He began by seeking -after God. Let young Christians ponder this deeply. Hundreds, we fear, -have made shipwreck by rushing prematurely into work. They have become -occupied and engrossed with their service before the heart was rightly -established in the fear and love of God. This is a very serious error -indeed, and we have met numbers, within the last few years, who have -fallen into it. We should ever remember that those whom God uses much -in public He trains in secret; and further, that all His most honored -servants have been more occupied with their Master than with their -work. It is not that we undervalue work; by no means; but we do find -that all those who have been signally owned of God, and who have -pursued a long and steady course of service and Christian testimony, -have begun with much deep and earnest heart-work, in the secret of the -divine presence. And on the other hand, we have noticed that when men -have rushed prematurely into public work--when they began to teach -before they had begun to learn, they have speedily broken down and -gone back. - -It is well to remember this. God's plants are deeply rooted, and often -slow of growth. Josiah "began to seek God" four years before he began -his public work. There was in his case a firm ground-work of genuine -personal piety, on which to erect the superstructure of active -service. This was most needful. He had a great work to do. "High -places and groves, carved images and molten images," abounded on all -hands, and called for no ordinary faithfulness and decision. Where -were these to be had? In the divine treasury, and there alone. Josiah -was but a child, and many of those who had introduced the false -worship were men of years and experience. But he set himself to seek -the Lord. He found his resource in the God of his father David. He -betook himself to the fountain-head of all wisdom and power, and there -gathered up strength wherewith to gird himself for what lay before -him. - -This, we repeat, was most needful; it was absolutely indispensable. -The accumulated rubbish of ages and generations lay before him. One -after another of his predecessors had added to the pile; and -notwithstanding the reformation effected in the days of Hezekiah, it -would seem as though all had to be done over again. Harken to the -following appalling catalogue of evils and errors: "In the twelfth -year, Josiah began to purge Judah and Jerusalem from the high places, -and the groves, and the carved images, and the molten images. And they -break down the altars of Baalim in his presence; and the images that -were on high above them he cut down; and the groves, and the carved -images, and the molten images, he brake in pieces, and _made dust_ of -them, and strewed it upon the graves of them that had sacrificed unto -them. And he burnt the bones of the priests upon their altars, and -cleansed Judah and Jerusalem. And so did he in the cities of Manasseh -and Ephraim and Simeon, even unto Naphtali, with their mattocks round -about. And when he had broken down the altars and the groves, and had -beaten the graven images into _powder_, and cut down all the idols -throughout _all the land of Israel_, he returned to Jerusalem." - -See also the narrative given in 2 Kings xxiii, where we have a much -more detailed list of the abominations with which this devoted -servant of God had to grapple. We do not quote any further. Enough has -been given to show the fearful lengths to which even the people of God -may go when once they turn aside, in the smallest measure, from the -authority of Holy Scripture. We feel that this is one special lesson -to be learned from the deeply interesting history of this best of -Judah's kings, and we fondly trust it may be learned effectually. It -is indeed a grand and all-important lesson. The moment a man departs, -the breadth of a hair, from Scripture, there is no accounting for the -monstrous extravagance into which he may rush. We may feel disposed to -marvel how such a man as Solomon could ever be led to "build high -places for Ashtoreth the abomination of the Zidonians, and for Chemosh -the abomination of the Moabites, and for Milcom the abomination of the -children of Ammon." But then we can easily see how that having in the -first place disobeyed the word of his Lord in going to those nations -for wives, he easily enough fell into the deeper error of adopting -their worship. - -But, Christian reader, let us remember that all the mischief, all the -corruption and confusion, all the shame and dishonor, all the reproach -and blasphemy, had its origin in the neglect of the word of God. We -cannot possibly ponder this fact too deeply. It is solemn, impressive, -and admonitory beyond expression. It has ever been a special design of -Satan to lead God's people away from Scripture. He will use anything -and everything for this end--tradition, the Church so-called, -expediency, human reason, popular opinion, reputation and influence, -character, position, and usefulness--all those he will use in order to -get the heart and conscience away from that one golden sentence--that -divine, eternal motto, "IT IS WRITTEN." All that enormous pile of -error which our devoted young monarch was enabled to "grind into -_dust_, and beat into _powder_"--all, all had its origin in the gross -neglect of this most precious sentence. It mattered little to Josiah -that all these things could boast of antiquity, and the authority of -the fathers of the Jewish nation. Neither was he moved by the thought -that these altars and high places, these groves and images, might be -regarded as proofs of largeness of heart, breadth of mind, and a -liberality of spirit that spurned all narrowness, bigotry, and -intolerance--that _would_ not be confined within the narrow bounds of -Jewish prejudice, but could travel forth through the wide, wide world, -and embrace all in a circle of charity and brotherhood. None of these -things, we are persuaded, moved him. If they were not based upon "Thus -saith the Lord," he had but one thing to do with them, and that was to -"_beat them into powder_." - - - - -PART III. - - -The various periods in the life of Josiah are very strongly marked. -"In the _eighth_ year of his reign, he began to seek after the God of -David his father;" "in the _twelfth_ year he began to purge Judah and -Jerusalem;" and "in the _eighteenth_ year of his reign, when he had -purged the land and the house, he sent Shaphan the son of Azaliah, and -Maaseiah the governor of the city, and Joah the son of Joahaz the -recorder, to repair the house of the Lord his God." - -Now in all this we can mark that progress which ever results from a -real purpose of heart to serve the Lord. "The path of the just is as a -shining light, which shineth more and more unto the perfect day." Such -was the path of Josiah; and such, too, may be the path of the reader, -if only he is influenced by the same earnest purpose. It does not -matter what the circumstances may be. We may be surrounded by the most -hostile influences, as Josiah was in his day; but a devoted heart, an -earnest spirit, a fixed purpose, will, through grace, lift us above -all, and enable us to press forward from stage to stage of the path of -true discipleship. - -If we study the first twelve chapters of the book of Jeremiah, we -shall be able to form some idea of the condition of things in the days -of Josiah. There we meet with such passages as the following: "I will -utter My judgments against them touching _all their wickedness_, who -have forsaken Me, and have _burned incense unto other gods_, and -_worshiped the works of their own hands_. Thou therefore gird up thy -loins, and arise, and speak unto them all that I command thee: _be not -dismayed at their faces_, lest I confound thee before them." -"Wherefore I will yet plead with you, saith the Lord, and with your -children's children will I plead. For pass over the isles of Chittim, -and see; and send unto Kedar, and consider diligently, and see if -there be such a thing. Hath a nation changed their gods, which are yet -no gods? but My people have changed their glory for that which doth -not profit." So also in the opening of chap. iii., we find the most -terrible imagery used to set forth the base conduct of "backsliding -Israel and treacherous Judah." Harken to the following glowing -language in chap. iv.: "Thy way and thy doings have procured these -things unto thee; this is thy wickedness, because it is bitter, -because it reacheth unto thy heart. My bowels! my bowels! I am pained -at my very heart; my heart maketh a noise in me; I cannot hold my -peace, because thou hast heard, O my soul, the sound of the trumpet, -the alarm of war. Destruction upon destruction is cried; for the whole -land is spoiled: suddenly are my tents spoiled, and my curtains in a -moment. How long shall I see the standard, and hear the sound of the -trumpet? For My people are foolish, they have not known Me; they are -sottish children, and they have none understanding: they are wise to -do evil, but to do good they have no knowledge. I beheld the earth, -and, lo it was without form and void; and the heavens, and they had no -light. I beheld the mountains, and, lo, they trembled, and all the -hills moved lightly. I beheld, and, lo, there was no man, and all the -birds of the heavens were fled. I beheld, and, lo, the fruitful place -was a wilderness, and all the cities thereof were broken down at the -presence of the Lord, and by His fierce anger." - -What vivid language! The whole scene seems, in the vision of the -prophet, reduced to primćval chaos and darkness. In short, nothing -could be more gloomy than the aspect here presented. The whole of -these opening chapters should be carefully studied, if we would form a -correct judgment of the times in which Josiah's lot was cast. They -were evidently times characterized by deep-seated and wide-spread -corruptions, in every shape and form. High and low, rich and poor, -learned and ignorant, prophets, priests, and people--all presented an -appalling picture of hollowness, deceit, and heartless wickedness, -which could only be faithfully portrayed by an inspired pen. - -But why dwell upon this? Why multiply quotations in proof of the low -moral condition of Israel and Judah in the days of king Josiah? Mainly -to show that, no matter what may be our surroundings, we can -individually serve the Lord, if only there be the purpose of heart to -do so. Indeed, it is in the very darkest times that the light of true -devotedness shines forth most brightly. It is thrown into relief by -the surrounding gloom. The very circumstances which indolence and -unfaithfulness would use as a plea for yielding to the current will -only furnish a devoted spirit with a plea for making head against it. -If Josiah had looked around him, what would he have seen? Treachery, -deceit, corruption, and violence. Such was the state of public morals. -And what of religion? Errors and evils in every imaginable shape. Some -of these were hoary with age. They had been instituted by _Solomon_ -and left standing by _Hezekiah_. Their foundations had been laid amid -the splendors of the reign of Israel's wisest and wealthiest monarch, -and the most pious and devoted of Josiah's predecessors had left them -as they found them. - -Who, then, was Josiah, that he should presume to overturn such -venerable institutions? What right had he, a mere youth, raw and -inexperienced, to set himself in opposition to men so far beyond him -in wisdom, intelligence, and mature judgment? Why not leave things as -he found them? Why not allow the current to flow peacefully on through -those channels which had conducted it for ages and generations? -Disruptions are hazardous. There is always great risk in disturbing -old prejudices. - -These and a thousand kindred questions might doubtless have exercised -the heart of Josiah; but the answer was simple, direct, clear and -conclusive. It was not the judgment of Josiah against the judgment of -his predecessors, but it was the judgment of God against all. This is -a most weighty principle for every child of God and every servant of -Christ. Without it, we can never make head against the tide of evil -which is flowing around us. It was this principle which sustained -Luther in the terrible conflict which he had to wage with the whole of -Christendom. He too, like Josiah, had to lay the axe to the root of -old prejudices, and shake the very foundation of opinions and -doctrines which had held almost universal sway in the Church for over -a thousand years. How was this to be done? Was it by setting up the -judgment of Martin Luther against the judgment of popes and cardinals, -councils and colleges, bishops and doctors? Assuredly not. This would -never have brought about the Reformation. It was not Luther _versus_ -Christendom, but Holy Scripture _versus_ Error. - -Reader, ponder this! Yes, ponder it deeply. We feel it is a grand and -all-important lesson for this moment, as it surely was for the days of -Luther and for the days of Josiah. We long to see the supremacy of -Holy Scripture--the paramount authority of the word of God--the -absolute sovereignty of divine revelation reverently owned throughout -the length and breadth of the Church of God. We are convinced that the -enemy is diligently seeking, in all quarters and by all means, to -undermine the authority of the Word, and to weaken its hold upon the -human conscience. And it is because we feel this that we seek to -raise, again and again, a note of solemn warning, as also to set -forth, according to our ability, the vital importance of submitting, -in all things, to the inspired testimony--the voice of God in -Scripture. It is not sufficient to render a merely formal assent to -that popular statement, "The Bible, and the Bible alone, is the -religion of Protestants." We want more than this. We want to be, in -all things, absolutely governed by the authority of Scripture--not by -our fellow-mortal's interpretation of Scripture, but by Scripture -itself. We want to have the conscience in a condition to yield, at all -times, a true response to the teachings of the divine Word. - -This is what we have so vividly illustrated in the life and times of -Josiah, and particularly in the transactions of the eighteenth year of -his reign, to which we shall now call the reader's attention. This -year was one of the most memorable, not only in the history of Josiah, -but in the annals of Israel. It was signalized by two great facts, -namely, _the discovery of the book of the law_ and _the celebration of -the feast of the Passover_. Stupendous facts!--facts which have left -their impress upon this most interesting period, and rendered it -pre-eminently fruitful in instruction to the people of God in all -ages. - -It is worthy of note that the discovery of the book of the law was -made during the progress of Josiah's reformatory measures. It affords -one of the ten thousand proofs of that great practical principle that -"to him that hath shall more be given;" and again, "If any man _will -do_ His will, he _shall know_ of the doctrine." - -"Now in the eighteenth year of his reign, when he had purged the land -and the house, he sent Shaphan the son of Azaliah, and Maaseiah the -governor of the city, and Joah the son of Joahaz the recorder, to -repair the house of the Lord his God. And when they came to Hilkiah -the priest, they delivered the money that was brought into the house -of God.... And when they brought out the money that was brought into -the house of the Lord, Hilkiah the priest found a book of the law of -the Lord given by Moses. And Hilkiah the priest answered and said to -Shaphan the scribe, I have found the book of the law in the house of -the Lord. And Hilkiah delivered the book to Shaphan. And Shaphan -carried the book to the king.... And Shaphan read it before the king. -And it came to pass, when the king had heard the words of the law, -that he rent his clothes" (2 Chron. xxxiv. 8-19). - -Here we have a tender conscience bowing under the action of the word -of God. This was one special charm in the character of Josiah. He was, -in truth, a man of a humble and contrite spirit, who trembled at the -word of God. Would that we all knew more of this! It is a most -valuable feature of the Christian character. We certainly do need to -feel much more deeply the weight, authority, and seriousness of -Scripture. Josiah had no question whatever in his mind as to the -genuineness and authenticity of the words which Shaphan had read in -his hearing. We do not read of his asking, "How am I to know that this -is the word of God?" No; he trembled at it; he bowed before it; he -was smitten down under it; he rent his garments. He did not presume to -sit in judgment upon the word of God, but, as was meet and right, he -allowed the Word to judge him. - -Thus it should ever be. If man is to judge Scripture, then Scripture -is not the word of God at all; but if Scripture is in very truth the -word of God, then it must judge man. And so it is and so it does. -Scripture _is_ the word of God, and it judges man thoroughly. It lays -bare the very roots of his nature--it opens up the foundations of his -moral being. It holds up before him the only faithful mirror in which -he can see himself perfectly reflected. This is the reason why man -does not like Scripture--cannot bear it--seeks to set it -aside--delights to pick holes in it--dares to sit in judgment upon it. -It is not so in reference to other books. Men do not trouble -themselves so much to discover and point out flaws and discrepancies -in Homer or Herodotus, Aristotle or Shakespeare. No; but Scripture -judges them--judges their ways, their lusts. Hence the enmity of the -natural mind to that most precious and marvelous Book, which, as we -have already remarked, carries its own credentials with it to every -divinely prepared heart. There is a power in Scripture which must bear -down all before it. All must bow down under it, sooner or later. "The -word of God is quick and powerful, and sharper than any two-edged -sword, piercing even to the dividing asunder of soul and spirit, and -of the joints and marrow, and is a discerner of the thoughts and -intents of the heart. Neither is there any creature that is not -manifest in His sight; but all things are naked and opened unto the -eyes of Him with whom we have to do" (Heb. iv. 12, 13). - -Josiah found it to be even so. The word of God pierced him through and -through. "And it came to pass, when the king had heard the words of -the law, that he rent his clothes. And the king commanded Hilkiah, and -Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the -scribe, and Asaiah a servant of the king's, saying, Go inquire of the -Lord for me, and for them that are left in Israel and in Judah, -concerning the words of the book that is found; for great is the wrath -of the Lord that is poured out upon us, because our fathers have not -kept the word of the Lord, to do after all that is written in this -book." What a striking contrast between Josiah, with contrite heart, -exercised conscience, and rent garments, bowing down under the mighty -action of the word of God, and our modern skeptics and infidels, who, -with appalling audacity, dare to sit in judgment upon that very same -Word! Oh that men would be wise in time, and bow their hearts and -consciences in reverent submission to the word of the living God -before that great and terrible day of the Lord in the which they shall -be compelled to bow, amid "weeping and wailing and gnashing of teeth." - -God's word shall stand forever, and it is utterly vain for man to set -himself up in opposition to it, or seek by his reasonings and -skeptical speculations to find out errors and contradictions in it. -"Forever, O Lord, Thy word is settled in heaven." "Heaven and earth -shall pass away, but My words shall not pass away." "The word of the -Lord endureth forever." Of what possible use is it, therefore, for man -to resist the word of God? He can gain nothing; but oh! what may he -lose? If man could prove the Bible false, what should he gain? but if -it be true after all, what does he lose? A serious inquiry! May it -have its weight with any reader whose mind is at all under the -influence of rationalistic or infidel notions. - -We shall now proceed with our history. - -"And Hilkiah and they that the king had appointed went to Huldah the -prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, -keeper of the wardrobe; (now she dwelt in Jerusalem, in the college;) -and they spake to her to that effect." At the opening of this paper we -referred to the fact of a child of eight years old being on the throne -of David as indicative of the condition of things amongst the people -of God. Here, too, we are arrested by the fact that the prophetic -office was filled by a woman. It surely tells a tale. Things were low; -but the grace of God was unfailing and abundant, and Josiah was so -thoroughly broken down that he was prepared to receive the -communication of the mind of God through whatever channel it might -reach him. This was morally lovely. It might, to nature's view, seem -very humiliating for a king of Judah to have recourse to a woman for -counsel; but then that woman was the depositary of the mind of God, -and this was quite enough for a humble and a contrite spirit like -Josiah's. He had thus far proved that his one grand desire was to know -and do the will of God, and hence it mattered not by what vehicle the -voice of God was conveyed to his ear, he was prepared to hear and -obey. - -Christian reader, let us consider this. We may rest assured that -herein lies the true secret of divine guidance. "The meek will He -guide in judgment, and the meek will He teach His way" (Ps. xxv. 9). -Were there more of this blessed spirit of meekness among us, there -would be less confusion, less controversy, less striving about words -to no profit. If we were all meek, we should all be divinely guided -and divinely taught, and thus we should see eye to eye; we should be -of one mind, and speak the same thing, and avoid much sad and humbling -division and heart-burning. - -See what a full answer the meek and contrite Josiah received from -Huldah the prophetess--an answer both as to his people and as to -himself. "And she answered them, Thus saith the Lord God of Israel, -Tell ye the man that sent you to me, Thus saith the Lord, Behold, I -will bring evil upon this place, and upon the inhabitants thereof, -even all the curses that are written in the book which they have read -before the king of Judah. Because _they have forsaken Me_, and have -burned incense unto other gods, that they might provoke Me to anger -with all the works of their hands; therefore My wrath shall be poured -out upon this place, and shall not be quenched." - -All this was but the solemn reiteration and establishment of what had -already fallen upon the open and attentive ear of the king of Judah; -but then it came with fresh force, emphasis, and interest, as a direct -personal communication to himself. It came enforced and enhanced by -that earnest sentence, "Tell ye _the man_ that sent you to me." - -But there was more than this. There was a gracious message directly -concerning Josiah himself. "And as for the king of Judah, who sent you -to inquire of the Lord, so shall ye say unto him, Thus saith the Lord -God of Israel concerning the words which thou hast heard: BECAUSE THY -HEART WAS TENDER, and thou didst _humble thyself before God_ when thou -heardest His words against this place, and against the inhabitants -thereof, and _humbledst thyself before Me_, and didst rend thy clothes -and _weep before Me_; I have even heard thee also, saith the Lord. -Behold, I will gather thee to thy fathers, and thou shalt be gathered -to thy grave in peace, neither shall thine eyes see all the evil that -I will bring upon this place and upon the inhabitants of the same. So -they brought the king word again" (2 Chron. xxxiv. 23-28). - -All this is full of instruction and encouragement for us in this dark -and evil day. It teaches us the immense value, in the divine -estimation, of deep personal exercise of soul and contrition of -heart. Josiah might have deemed the case hopeless--that nothing could -avert the mighty tide of wrath and judgment which was about to roll -over the city of Jerusalem and the land of Israel--that any movement -of his must prove utterly unavailing--that the divine purpose was -settled--the decree gone forth, and that, in short, he had only to -stand by and let things take their course. But Josiah did not reason -thus. No; he bowed before the divine testimony. He humbled himself, -rent his clothes, and wept. God took knowledge of this. Josiah's -penitential tears were precious to Jehovah, and though the appalling -judgment had to take its course, yet the penitent escaped. And not -only did he himself escape, but he became the honored instrument in -the Lord's hand of delivering others also. He did not abandon himself -to the influence of a pernicious fatalism, but in brokenness of spirit -and earnestness of heart he cast himself upon God, confessing his own -sins and the sins of his people. And then, when assured of his own -personal deliverance, he set himself to seek the deliverance of his -brethren also. This is a fine moral lesson for the heart. May we learn -it thoroughly. - - - - -PART IV - - -It is deeply interesting and instructive to mark the actings of Josiah -when his heart and conscience had been brought under the powerful -influence of the word of God. He not only bowed down under that Word -himself, but he sought to lead others to bow likewise. This must ever -be the case where the work is real. It is impossible for a man to feel -the weight and solemnity of truth and not seek to bring others under -its action. No doubt a quantity of truth may be held in the -intellect--held superficially--held in a merely speculative, notional -way; but this will have no practical effect; it does not tell upon the -heart and conscience after a divine, living fashion; it does not -affect the life and character. And inasmuch as it does not affect our -own souls, neither will our mode of presenting it be very likely to -act with much power upon others. True, God is sovereign, and He may -use His own Word even when spoken by one who has never really felt its -influence; but we are speaking now of what may properly and naturally -be looked for; and we may rest assured that the best way in which to -make others feel deeply is to feel deeply ourselves. - -Take any truth you please. Take, for example, the glorious truth of -the Lord's coming. How is a man most likely to affect his hearers by -the presentation of this truth? Unquestionably by being deeply -affected himself. If the heart be under the power of that solemn word, -"the Lord is at hand,"--if this fact be realized in all its solemnity -as to the world, and in its sweet attractiveness as to the believer -individually and the Church collectively, then it will assuredly be -presented in a way calculated to move the hearts of the hearers. It is -easy to see when a man _feels_ what he is saying. There may be a very -clear and clever exposition of the doctrine of the second advent, and -of all the collateral truths; but if it be cold and heartless, it will -fall powerless on the ears of the audience. In order to speak to -_hearts_, on any subject, the heart of the speaker must feel it. What -was it that gave such power to Whitefield's discourses? It was not the -depth or the range of truth contained in them, as is manifest to any -intelligent reader. No. The secret of their mighty efficacy lay in the -fact that the speaker _felt_ what he was saying. Whitefield wept over -the people, and no marvel if the people wept under Whitefield. He must -be a hardened wretch indeed who can sit unmoved under a preacher who -is shedding tears for his soul's salvation. - -Let us not be misunderstood. We do not mean to say that anything in a -preacher's manner can of itself convert a soul. Tears cannot quicken: -earnestness cannot regenerate. It is "not by might, nor by power, but -by My Spirit, saith the Lord." It is only by the powerful action of -the Word and Spirit of God that any soul can be born again. All this -we fully believe, and would ever bear in mind; but at the same time, -we as fully believe and would also bear in mind that God blesses -earnest preaching, and souls are moved by it. We have far too much -mechanical preaching--too much routine work--too much of what may -justly be called _going through_ a service. We want more earnestness, -more depth of feeling, more intensity, more power to weep over the -souls of men, a more influential and abiding sense of the awful doom -of impenitent sinners, the value of an immortal soul, and the solemn -realities of the eternal world. We are told that the famous Garrick -was once asked by a bishop how it was that he produced far more -powerful results by his fiction than the bishop could by preaching -truth. The reply of the actor is full of force. "My lord," said he, -"the reason is obvious: I speak fiction as though it were truth, -whereas you speak truth as though it were fiction." - -Alas! it is much to be feared that too many of us speak truth in the -same way, and hence the little result. We are persuaded that earnest, -faithful preaching is one of the special wants of this our day. There -are a few here and there, thank God, who seem to _feel_ what they are -at--who stand before their audience as those who consider themselves -as channels of communication between God and their fellows--men who -are really bent on their work--bent, not merely on preaching and -teaching, but on saving and blessing souls. The grand business of the -evangelist is to _bring_ the soul and Christ together; the business of -the teacher and pastor is to _keep_ them together. True it is, most -blessedly true, that God is glorified and Jesus Christ magnified by -the unfolding of truth, whether men will hear or whether they will -forbear; but is this fact to be allowed to interfere, in the smallest -degree, with the ardent desire for _results_ in reference to souls? We -do not for a moment believe it. The preacher should look for results, -and should not be satisfied without them. He should no more think of -being satisfied to go on without results than the husbandman thinks of -going on from year to year without a crop. Some preachers there are -who only succeed in preaching their hearers away, and then they -content themselves by saying, "We are a sweet savor to God." Now, we -believe this is a great mistake, and a fatal delusion. What we want is -to live before God for the results of our work--to wait upon Him--to -agonize in prayer for souls--to throw all our energies into the -work--to preach as though the whole thing depended upon us, although -knowing full well that we can do just nothing, and that our words must -prove as the morning cloud if not fastened as a nail in a sure place -by the Master of assemblies. We are convinced that, in the divine -order of things, the earnest workman must have the fruit of his labor; -and that according to his faith, so shall it be. There may be -exceptions, but as a general rule, we may rest assured that a faithful -preacher, will, sooner or later, reap fruit. - -We have been drawn into the foregoing line of thought while -contemplating the interesting scene in the life of Josiah presented to -us at the close of 2 Chronicles xxxiv. It will be profitable for us to -dwell upon it. Josiah was a man thoroughly in earnest. He felt the -power of truth in his own soul, and he could not rest satisfied until -he gathered the people around him, in order that the light which had -shone upon him might shine upon them likewise. He did not, he could -not, rest in the fact that he was to be gathered to his grave in -peace--that his eyes were not to see the evil that was coming upon -Jerusalem--that he was to escape the appalling tide of judgment which -was about to roll over the land. No; he thought of others, he felt for -the people around him; and inasmuch as his own personal escape stood -connected with and based upon his true penitence and humiliation under -the mighty hand of God, so he would seek, by the action of that Word -which had wrought so powerfully in his own heart, to lead others to -like penitence and humiliation. - -"Then the king sent and gathered together all the elders of Judah and -Jerusalem. And the king went up into the house of the Lord, and all -the men of Judah, and the inhabitants of Jerusalem, and the priests, -and the Levites, and all the people, great and small; and he read in -their ears all the words of the book of the covenant that was found in -the house of the Lord. And the king stood in his place, and made a -covenant before the Lord, to walk after the Lord, and to keep His -commandments and His testimonies and his statutes _with all his heart_ -and _with all his soul_, to perform the words of the covenant which -are written in this book. And he caused all that were present in -Jerusalem and Benjamin to stand to it. And the inhabitants of -Jerusalem did according to the covenant of God, the God of their -fathers. And Josiah took away all the abominations out of all the -countries that pertained to the children of Israel, and made all that -were present in Israel to serve, even to serve the Lord their God. And -all his days they departed not from following the Lord, the God of -their fathers." - -There is a fine moral lesson in all this for us--yea, many lessons to -which we, with all our light, knowledge, and privilege, may well sit -down. What first of all strikes us at this moment is the fact that -Josiah felt his responsibility to those around him. He did not put his -light under a bushel, but rather allowed it to shine for the full -benefit and blessing of others. This is all the more striking, -inasmuch as that great practical truth of the unity of all believers -in one body was not known to Josiah, because not revealed by God. The -doctrine contained in that one brief sentence, "There is one body and -one Spirit," was not made known until long after the times of Josiah, -even when Christ the risen Head had taken His seat at the right hand -of the Majesty in the heavens. - -But although this truth was "hid in God," nevertheless there was the -unity of the nation of Israel. There was a national unity, though -there was not the unity of a body; and this unity was always -recognized by the faithful, whatever might be the outward condition of -the people. The twelve loaves on the table of show-bread in the -sanctuary were the divine type of the perfect unity and yet the -perfect distinctness of the twelve tribes. The reader can see this in -Leviticus xxiv. It is full of interest, and should be deeply pondered -by every student of Scripture and every earnest lover of the ways of -God. During the dark and silent watches of the night, the seven lamps -of the golden candlestick threw their light upon the twelve loaves -ranged by the hand of the high-priest according to the commandment of -God upon the pure table. Significant figure! - -It was on this grand truth that Elijah the Tishbite took his stand, -when on Mount Carmel he built an altar "with twelve stones, according -to the number of the tribes of the sons of Jacob, unto whom the word -of the Lord came, saying, 'Israel shall be thy name'" (1 Kings xviii). -To this same truth Hezekiah had regard when he commanded "that the -burnt-offering and the sin-offering should be made for _all Israel_" -(2 Chron. xxix. 24). Paul, in his day referred to this precious truth, -when in the presence of king Agrippa he spoke of "our twelve tribes, -instantly serving God day and night" (Acts xxvi. 7). - -Now, if any one of those men of faith had been asked, "Where are the -twelve tribes?" could he have given an answer? could he have pointed -them out? Assuredly he could; but not to sight--not to man's view, -for the nation was divided--its unity was broken. In the days of -Elijah and Hezekiah there were the ten tribes and the two; and in the -days of Paul, the ten tribes were scattered abroad, and only a remnant -of the two in the land of Palestine, under the dominion of Daniel's -fourth beast. What then? Was the truth of God made of none effect by -Israel's outward condition? Far be the thought! "Our twelve tribes" -must never be given up. The unity of the nation is a grand reality to -faith. It is as true at this moment as when Joshua pitched the twelve -stones at Gilgal. The word of our God shall stand forever. Not one jot -or tittle of aught that He has spoken shall ever pass away. Change and -decay may mark the history of human affairs,--death and desolation may -sweep like a withering blast over earth's fairest scenes, but Jehovah -will make good His every word, and Israel's twelve tribes shall yet -enjoy the promised land, in all its length, breadth, and fulness. No -power of earth or hell shall be able to hinder this blessed -consummation. And why? What makes us so sure? How can we speak with -such absolute certainty? Simply because the mouth of the Lord hath -spoken it. We may be more sure that Israel's tribes shall yet enjoy -their fair inheritance in Palestine than that the house of Tudor once -held sway in England. The former we believe on the testimony of God, -who cannot lie; the latter on the testimony of man only. - -It is of the utmost importance that the reader should be clear as to -this, not only because of its special bearing upon Israel and the land -of Canaan, but also because it affects the integrity of Scripture as a -whole. There is a loose mode of handling the word of God, which is at -once dishonoring to Him and injurious to us. Passages which apply -distinctly and exclusively to Jerusalem and to Israel are made to -apply to the spread of the gospel and the extension of the Christian -Church. This, to say the least of it, is taking a very unwarrantable -liberty with divine revelation. Our God can surely say what He means, -and as surely He means what He says; hence, when He speaks of Israel -and Jerusalem, He does not mean the Church; and when He speaks of the -Church, He does not mean Israel or Jerusalem. - -Expositors the students of Scripture should ponder this. Let no one -suppose that it is merely a question of prophetic interpretation. It -is far more than this. It is a question of the integrity, value, and -power of the word of God. If we allow ourselves to be loose and -careless in reference to one class of scriptures, we are likely to be -loose and careless as to another, and then our sense of the weight and -authority of all Scripture will be sadly enfeebled. - -But we must return to Josiah, and see how he recognized, according to -his measure, the great principle on which we have been dwelling. He -certainly proved no exception to the general rule, namely, that all -the pious kings of Judah had regard to the unity of the nation of -Israel, and never suffered their thoughts, their sympathies, or their -operations to be confined within any narrower range than "our twelve -tribes." The twelve loaves on the pure table were ever before the eye -of God and ever before the eye of faith. Nor was this a mere -speculation--a none-practical dogma--a dead letter. No; it was in -every case a great practical, influential truth. "Josiah took away -_all_ the abominations out of _all the countries that pertained to the -children of Israel_." This was acting in the fullest harmony with his -pious predecessor, Hezekiah, who "commanded that the burnt-offering -and the sin-offering should be made for _all Israel_". - -And now, Christian reader, mark the application of all this to our own -souls at this present moment. Do you heartily believe, upon divine -authority, in the doctrine of the unity of the body of Christ? Do you -believe that there is such a body on this earth now, united to its -divine and living Head in heaven by the Holy Ghost? Do you hold this -great truth from God Himself, upon the authority of Holy Scripture? Do -you, in one word, hold as a cardinal and fundamental truth of the New -Testament the indissoluble unity of the Church of God? Do not turn -round and ask, "Where is this to be _seen_?" This is the question -which unbelief must ever put, as the eye rests upon Christendom's -numberless sects and parties, and to which faith replies, as the eye -rests upon that imperishable sentence, "There is one body and one -Spirit." Mark the words!--"There _is_." It does not say there _was_ at -one time and there shall be again "one body." Neither does it say -that such a thing exists in heaven. No; but it says, "There _is_ one -body and one Spirit" now on this earth. Can this truth be touched by -the condition of things in the professing Church? Has God's Word -ceased to be true because man has ceased to be faithful? Will any one -undertake to say that the unity of the body was only a truth for -apostolic times, and that it has no application now, seeing that there -is no exhibition of it? - -Reader, we solemnly warn you to beware how you admit into your heart a -sentiment so entirely infidel as this. Rest assured it is the fruit of -positive unbelief in God's Word. No doubt, appearances argue against -this truth; but what truth is it against which appearances do not -argue? And say, is it on appearances that faith ever builds? Did -Elijah build on appearances when he erected his altar of twelve -stones, according to the number of the tribes of the sons of Jacob? -Did king Hezekiah build on appearances when he issued that fine -commandment that the burnt-offering and the sin-offering should be -made for _all Israel_? Did Josiah build on appearances when he carried -his reformatory operations into all the countries that pertained to -the children of Israel? Surely not. They built upon the faithful word -of the God of Israel. That Word was true whether Israel's tribes were -scattered or united. If God's truth is to be affected by outward -appearances, or by the actings of men, then where are we? or what are -we to believe? The fact is, there is hardly a truth in the entire -compass of divine revelation to which we could with calm confidence -commit our souls if we suffer ourselves to be affected by outward -appearances. - -No, reader; the only ground on which we can believe anything is this -one eternal clause, "_It is written_"! Do you not admit this? Does not -your whole soul bow down to it? Do you not hold it to be a principle -entirely vital? We believe you do, as a Christian, hold, admit, and -reverently believe this. Well, then, _it is written_, "There is one -body and one Spirit" (Eph. iv.). This is as clearly revealed in -Scripture as that "we are justified by faith," or any other truth. Do -outward appearances affect the saving, fundamental doctrine of -justification by faith? Are we to call in question this precious truth -because there is so little exhibition of its purifying power in the -lives of believers? Who could admit such a fatal principle as this? -What a complete upturning of all the foundations of our faith is -necessarily involved in the admission of this most mischievous line of -reasoning! We believe because it is written in the Word, not because -it is exhibited in the world. Doubtless it ought to be exhibited, and -it is our sin and shame that it is not. To this we shall afterward -refer more fully; but we must insist upon the proper ground of belief, -namely, divine revelation; and when this is clearly seen and fully -admitted, it applies as distinctly to the doctrine of the unity of the -body as it does to the doctrine of justification by faith. - - - - -PART V - - -We feel it to be of real moment to insist upon this principle, namely, -that the _only_ ground on which we can believe any doctrine is its -being revealed in the divine Word. It is thus we believe all the great -truths of Christianity. We know nothing and can believe nothing of -what is spiritual, heavenly, or divine, save as we find it revealed in -the word of God. How do I know I am a sinner? Because Scripture hath -declared that "all have sinned." No doubt I feel that I am a sinner; -but I do not believe because I feel, but I feel because I believe, and -I believe because God has spoken. Faith rests upon divine revelation, -not on human feelings or human reasonings. "It is written" is quite -sufficient for faith. It can do with nothing less, but it asks nothing -more. God speaks: faith believes. Yes, it believes simply because God -speaks. It does not judge God's Word by outward appearances, but it -judges outward appearances by the word of God. - -Thus it is in reference to all the cardinal truths of the Christian -religion, such as the Trinity, the deity of our Lord Jesus Christ, His -atonement, His priesthood, His advent, the doctrine of original sin, -of justification, judgment to come, eternal punishment. We believe -these grand and solemn truths, not on the ground of feeling, of -reason, or of outward appearances, but simply on the ground of divine -revelation. - -Hence, then, if it be asked, On what ground do we believe in the -doctrine of the unity of the body? we reply, Upon the self-same ground -that we believe the doctrine of the Trinity, the deity of Christ, and -the atonement. We believe it because it is revealed in sundry places -in the New Testament. Thus, for example, in 1 Cor. xii. we read, "For -as _the body is one_, and hath many members, and all the members of -that _one body_, being many, are _one body_; so also _is Christ_. For -by one Spirit are we all baptized into _one body_, whether we be Jews -or Gentiles, whether we be bond or free; and have been all made to -drink into one Spirit." Again, "God hath tempered the body together, -having given more abundant honor to that part which lacked, that there -should be no schism in the body.... Now, _ye are the body of Christ_, -and members in particular." - -Here we have distinctly laid down the perfect and indissoluble unity -of the Church of God, the body of Christ, on precisely the same -authority as any other truth commonly received amongst us; so that -there is just as much ground for calling in question the deity of -Christ as there is for calling in question the unity of the body. The -one is as true as the other; and both are divinely true, because -divinely revealed. We believe that Jesus Christ is God over all, -blessed forever, because Scripture tells us so; we believe that there -is one body because Scripture tells us so. We do not reason in the -one case, but believe and bow; nor should we reason in the other case, -but believe and bow. "There is one body and one Spirit." - -Now, we must bear in mind that this truth of the unity of the body is -not a mere abstraction--a barren speculation--a powerless dogma. It is -a practical, formative, influential truth, in the light of which we -are called to walk, to judge ourselves and all around us. It was so -with the faithful in Israel of old. The unity of the nation was a real -thing to them, and not a mere theory to be taken up or laid down at -pleasure. It was a great formative, powerful truth. The nation was one -in God's thoughts; and if it was not manifestly so, the faithful had -only to take the place of self-judgment, brokenness of spirit, and -contrition of heart. Witness the case of Hezekiah, Josiah, Daniel, -Nehemiah, and Ezra. It never once occurred to these faithful men that -they were to give up the truth of Israel's unity because Israel had -failed to maintain it. They did not measure the truth of God by the -actings of men; but they judged the actings of men, and themselves -likewise, by the truth of God. This was the only true way to act. If -the manifested unity of Israel was marred through man's sin and folly, -the true-hearted members of the congregation owned and mourned over -the sin, confessed it as their own, and looked to God. Nor was this -all. They felt their responsibility to act on the truth of God -whatever might be the outward condition of things. - -This, we repeat, was the meaning of Elijah's altar of twelve stones, -erected in the face of Jezebel's eight hundred false prophets, and -despite the division of the nation in man's view. (1 Kings xviii.) -This, too, was the meaning of Hezekiah's letters sent to "_all -Israel_" to invite them to "come to the house of the Lord at -Jerusalem, to keep the passover unto the Lord God of Israel." Nothing -can be more touching than the spirit and style of these letters. "_Ye -children of Israel_, turn again unto the Lord God of Abraham, Isaac, -and Israel, and He will return to the remnant of you that are escaped -out of the hand of the kings of Assyria. And be not ye like your -fathers and like your brethren, which trespassed against the Lord God -of their fathers, who therefore gave them up to desolation, as ye see. -Now, _be ye not stiff-necked_, as your fathers were, but _yield -yourselves unto the Lord_, and enter into His sanctuary, which He -_hath sanctified forever_; and serve the Lord your God, that the -fierceness of His wrath may turn away from you. _For if ye turn again -unto the Lord, your brethren and your children shall find compassion_ -before them that lead them captive, so that they shall come again into -this land; for the Lord your God is gracious and merciful, and will -not turn away His face from you" (2 Chron. xxx. 6-9). - -What was all this but simple faith acting on the grand, eternal, -immutable truth of the unity of the nation of Israel? The nation was -_one_ in the purpose of God, and Hezekiah looked at it from the -divine standpoint, as faith ever does, and he acted accordingly. "So -the posts passed from city to city, through _the country of Ephraim -and Manasseh_, even unto Zebulun; but _they laughed them to scorn, and -mocked them_." This was very sad, but it is only what we must expect. -The actings of faith are sure to call forth the scorn and contempt of -those who are not up to the standard of God's thoughts. Doubtless -these men of Ephraim and Manasseh regarded Hezekiah's message as a -piece of presumption or wild extravagance. Perhaps the great truth -that was acting with such power on his soul, forming his character and -ruling his conduct, was in their judgment a myth, or at best a -valueless theory--a thing of the past--an institution of bygone ages, -having no present application. But faith is never moved by the -thoughts of men, and therefore Hezekiah went on with his work, and God -owned and blessed him. He could afford to be laughed at and turned -into ridicule, while he beheld divers of Asher and Manasseh and -Zebulun humbling themselves and coming to Jerusalem. Hezekiah and all -who thus humbled themselves under the mighty hand of God reaped a rich -harvest of blessing, while the mockers and scorners were left in the -barrenness and deadness with which their own unbelief had surrounded -them. - -And let the reader mark the force of those words of Hezekiah, "If _ye_ -turn again unto the Lord, _your brethren and your children shall find -compassion_ before them that lead them captive." Does not this -approach very near to that precious truth of the New Testament times, -that we are members one of another, and that the conduct of one member -affects all the rest? Unbelief might raise the question as to how this -could possibly be--as to how the actings of one could possibly affect -others far away; yet so it was in Israel, and so it is now in the -Church of God. Witness the case of Achan, in Joshua vii. There, one -man sinned; and, so far as the narrative informs us, the whole -congregation was ignorant of the fact; and yet we read that "_the -children of Israel_ committed a trespass in the accursed thing." And -again, "_Israel_ hath sinned." How could this be? Simply because the -nation was one, and God dwelt among them. This, plainly, was the -ground of a double responsibility, namely, a responsibility to God, -and a responsibility to the whole assembly and to each member in -particular. It was utterly impossible for any one member of the -congregation to shake off this high and holy responsibility. A person -living at Dan might feel disposed to question how his conduct could -affect a man living at Beersheba; yet such was the fact, and the -ground of this fact lay in the eternal truth of Israel's indissoluble -unity and Jehovah's dwelling in the midst of His redeemed assembly. -(See Exodus xv. 2, and the many passages which speak of God's dwelling -in the midst of Israel.) - -We do not attempt even to quote the numerous scriptures which speak of -God's presence in the congregation of Israel--His dwelling in their -midst. But we would call the attention of the reader to the -all-important fact that those scriptures _begin_ with Exodus xv. It -was when Israel stood, as a fully redeemed people, on Canaan's side of -the Red Sea that they were able to say, "The Lord is my strength and -my song, and He is become my salvation: He is _my God_, and I will -prepare Him a _habitation_." Redemption formed the ground of God's -dwelling among His people, and His presence in their midst secured -their perfect unity. Hence no one member of the congregation could -view himself as an isolated independent atom. Each one was called to -view himself as part of a whole, and to view his conduct in reference -to all those who, like himself, formed part of that whole. - -Now, reason could never grasp a truth like this. It lay entirely -beyond the ken of the most powerful human intellect. Faith alone could -receive it and act upon it, and it is of the deepest interest to see -that the faithful in Israel ever recognized it and acted upon it. Why -did Hezekiah send letters to "all Israel"? Why did he expose himself -to scorn and ridicule in so doing? Why did he command that "the -burnt-offering and the sin-offering should be made for all Israel"? -Why did Josiah carry his reformatory operations into all "the -countries that pertained to the children of Israel"? Because those men -of God recognized the divine truth of Israel's unity, and they did not -think of throwing this grand reality overboard because so few saw it -or sought to carry it out. "The people shall dwell alone;" and "I, -the Lord, will dwell among the children of Israel." These imperishable -truths shine, like most precious gems of heavenly lustre, all along -the page of Old Testament Scripture; and we invariably find that, just -in proportion as any one was living near to God--near to the living -and ever-gushing fountain of life and light and love--just in -proportion as he entered into the thoughts, purposes, sympathies, and -counsels of the God of Israel, did he apprehend and seek to carry out -that which God had declared to be true of His people, though His -people had proved so untrue to Him. - -And now, Christian reader, we would ask you a very plain and pointed -question, which is this: Do you not recognize in the unity of the -Jewish nation the foreshadowing of a higher unity now existing in that -one body of which Christ is the Head? We trust you do. We fondly hope -that your whole moral being bows down, with reverent submission, to -the mighty truth, "There _is_ one body." But then we can well imagine -that you feel yourself not a little perplexed and confounded when you -cast your eye around you through the length and breadth of the -professing Church, in search of any positive expression of this unity. -You see Christians scattered and divided--you see innumerable sects -and parties; and what perhaps puzzles you most of all, you see those -who profess to believe and act upon the truth of the unity of the body -divided amongst themselves, and presenting anything but a spectacle of -unity and harmony. All this, we confess, is very perplexing to one -who looks at it from a merely human standpoint. We are not the least -surprised at people being stumbled and hindered by these things. Still -the foundation of God standeth sure. His truth is perfectly -indestructible; and if we gaze with admiration upon the faithful -worthies of a bygone age who believed and confessed the unity of -Israel when there was not a trace of that unity visible to mortal -eyes, why should we not heartily believe and diligently carry out the -higher unity of the one body? "There is one body and one Spirit," and -herein lies the basis of our responsibility to one another and to God. -Are we to surrender this all-important truth because Christians are -scattered and divided? God forbid. It is as real and as precious as -ever, and it ought to be as formative and as influential. We are bound -to act upon the truth of God, irrespective of consequences, and -utterly regardless of outward appearances. It is not for us to say, as -so many do, "The case is hopeless: everything has gone to pieces. It -is impossible to carry out the truth of God amid the heaps of rubbish -which lie around us. The unity of the body was a thing of the _past_; -it may be a thing of the _future_, but it cannot be a thing of the -_present_. The idea of unity must be abandoned as thoroughly Utopian, -it cannot be maintained in the face of Christendom's numberless sects -and parties. Nothing remains now but for each one to look to the Lord -for himself, and to do the best he can, in his own _individual_ -sphere, and according to the dictates of his own conscience and -judgment." - -Such is, in substance, the language of hundreds of the true people of -God; and as is their language, so is their practical career. But we -must speak plainly, and we have no hesitation in saying that this -language savors of sheer unbelief in that great cardinal verity of the -unity of the body; and, moreover, that we have just as much warrant -for rejecting the precious doctrine of Christ's deity, of His perfect -humanity, or of His vicarious sacrifice, as we have for rejecting the -truth of the perfect unity of His body, inasmuch as this latter rests -upon precisely the same foundation as the former, namely, the eternal -truth of God--the absolute statement of Holy Scripture. What right -have we to set aside any one truth of divine revelation? What -authority have we to single out any special truth from the word of God -and say that it no longer applies? We are bound to receive _all -truth_, and to submit our souls to its authority. It is a dangerous -thing to admit for a moment the idea that any one truth of God is to -be set aside, on the plea that it cannot be carried out. It is -sufficient for us that it is revealed in the Holy Scriptures: we have -only to _believe_ and to _obey_. Does Scripture declare that there is -"one body"? Assuredly it does. This is enough. We are responsible to -maintain this truth, cost what it may; we can accept nothing -else--nothing less--nothing different. We are bound, by the allegiance -which we owe to Christ the Head, to testify, practically, against -everything that militates against the truth of the indissoluble unity -of the Church of God, and to seek earnestly and constantly a faithful -expression of that unity. - -True, we shall have to contend with false unity on the one hand and -false individuality on the other; but we have only to hold fast and -confess the truth of God, looking to Him, in humility of mind and -earnest purpose of heart, and He will sustain us in the path, let the -difficulties be what they may. No doubt there are difficulties in the -way--grave difficulties, such as we in our own strength cannot cope -with. The very fact that we are told to "_endeavor_ to keep the unity -of the Spirit in the bond of peace" is sufficient to prove that there -are difficulties in the way; but the grace of our Lord Jesus Christ is -amply sufficient for all the demands that may be made upon us in -seeking to act upon this most precious truth. - -In contemplating the present condition of the professing Church we may -discern two very distinct classes. In the first place, there are those -who are seeking unity on false grounds; and secondly, those who are -seeking it on the ground laid down in the New Testament. This latter -is distinctly a spiritual, living, divine unity, and stands out in -vivid contrast with all the forms of unity which man has attempted, -whether it be national, ecclesiastical, ceremonial, or doctrinal. The -Church of God is not a nation, not an ecclesiastical or political -system. It is a body united to its divine Head in heaven, by the -presence of the Holy Ghost. This is what it was, and this is what it -is. "There is one body and one Spirit." This remains unalterably -true. It holds good now just as much as when the inspired apostle -penned Ephesians iv. Hence anything that tends to interfere with or -mar this truth must be wrong, and we are bound to stand apart from it -and testify against it. To seek to unite Christians on any other -ground than the unity of the body is manifestly opposed to the -revealed mind of God. It may seem very attractive, very desirable, -very reasonable, right, and expedient; but it is contrary to God, and -this should be enough for us. God's Word speaks _only_ of the unity of -the body and the unity of the Spirit. It recognizes no other unity: -neither should we. - -The Church of God is one, though consisting of many members. It is not -local, or geographical; it is corporate. All the members have a double -responsibility; they are responsible to the Head, and they are -responsible to one another. It is utterly impossible to ignore this -responsibility. Men may seek to shirk it; they may deny it; they may -assert their individual rights, and act according to their own reason, -judgment, or will; but they cannot get rid of the responsibility -founded upon the fact of the one compact body. They have to do with -the Head in heaven and with the members on earth. They stand in this -double relationship--they were incorporated thereinto by the Holy -Ghost, and to deny it is to deny their very spiritual existence. It is -founded in life, formed by the Spirit, and taught and maintained in -the Holy Scriptures. There is no such thing as independency. -Christians cannot view themselves as mere individuals--as isolated -atoms. "We are members one of another." This is as true as that we are -"justified by faith." No doubt there is a sense in which we are -individual: we are individual in our repentance; individual in our -faith; individual in our justification; individual in our walk with -God and in our service to Christ; individual in our rewards for -service, for each one shall get a white stone and a new name engraved -thereon known only to himself. All this is quite true, but it in no -wise touches the other grand practical truth of our union with the -Head above and with each and all of the members below. - -And we would here call the reader's attention to two very distinct -lines of truth flowing out of two distinct titles of our blessed Lord, -namely, Headship and Lordship. He is Head of His body the Church, and -He is Lord of all, Lord of each. Now, when we think of Christ as Lord, -we are reminded of our individual responsibility to Him, in the wide -range of service to which He, in His sovereignty, has graciously -called us. Our reference must be to Him in all things. All our -actings, all our movements, all our arrangements, must be placed under -the commanding influence of that weighty sentence (often, alas! -lightly spoken and penned), "If _the Lord_ will." And, moreover, no -one has any right to thrust himself between the conscience of a -servant and the commandment of his Lord. All this is divinely true, -and of the very highest importance. The Lordship of Christ is a truth -the value of which cannot possibly be overestimated. - -But we must bear in mind that Christ is _Head_ as well as _Lord_;--He -is Head of a body, as well as Lord of individuals. These things must -not be confounded. We are not to hold the truth of Christ's Lordship -in such a way as to interfere with the truth of His Headship. If we -merely think of Christ as Lord, and ourselves as individuals -responsible to Him, then we shall ignore His Headship, and lose sight -of our responsibility to every member of that body of which He is -Head. We must jealously watch against this. We cannot look at -ourselves as isolated, independent atoms; if we think of Christ as -Head, then we must think of all His members, and this opens up a wide -range of practical truth. We have holy duties to discharge to our -fellow-members, as well as to our Lord and Master; and we may rest -assured that no one walking in communion with Christ can ever lose -sight of the grand fact of his relationship to every member of His -body. Such an one will ever remember that his walk and ways exert an -influence upon Christians living at the other side of the globe. This -is a wondrous mystery, but it is divinely true. "If one member suffer, -_all_ the members suffer with it" (1 Cor. xii. 26). You cannot reduce -the body of Christ to a matter of locality: the body is one, and we -are called to maintain this practically in every possible way, and to -bear a decided testimony against everything which tends to hinder the -expression of the perfect unity of the body, whether it be false -unity or false individuality. The enemy is seeking to associate -Christians on a false ground, and gather them around a false centre; -or, if he cannot do this, he will send them adrift upon the wide and -tumultuous ocean of a desultory individualism. _We are throughly -persuaded, before God, that the only safeguard against both these -false and dangerous extremes is divinely wrought faith in the grand -foundation-truth of the unity of the body of Christ._ - - - - -PART VI - - -It may here be proper to inquire what is the suited attitude of the -Christian in view of the grand foundation-truth of the unity of the -body. That it is a truth distinctly laid down in the New Testament -cannot possibly be questioned. If any reader of these pages be not -fully established in the knowledge and hearty belief of this truth, -let him prayerfully study 1 Corinthians xii. and xiv., Ephesians ii. -and iv., Colossians ii. and iii. He will find the doctrine referred to -in a practical way in the opening of Romans xii; though it is not the -design of the Holy Ghost, in that magnificent epistle, to give us a -full unfolding of the truth respecting the Church. What we have to -look for there is rather the soul's relationship with God through the -death and resurrection of Christ. We might pass through the first -eleven chapters of Romans and not know that there is such a thing as -the Church of God, the body of Christ; and when we reach chap. xii., -the doctrine of the one body is assumed, but not dwelt upon. - -There is, then, "one body" actually existing on this earth, formed by -the "one Spirit," and united to the living Head in heaven. This truth -cannot be gainsaid. Some may not see it; some may find it very hard -to receive it, in view of the present condition of things; but -nevertheless it remains a divinely established truth that "there is -one body," and the question is, how are we individually affected by -this truth? It is as impossible to shake off the responsibility -involved therein as it is to set aside the truth itself. If there is a -body of which we are members, then do we, in every truth, stand in a -holy relationship to every member of that body on earth, as well as to -the Head in heaven; and this relationship, like every other, has its -characteristic affections, privileges, and responsibilities. - -And be it remembered, we are not speaking now of the question of -association with any special company of Christians, but of the whole -body of Christ upon earth. No doubt each company of Christians, -wherever assembled, should be but the local expression of the whole -body. It should be so gathered and so ordered, on the authority of the -Word, and by the power of the Holy Ghost, as that all Christ's members -who are walking in truth and holiness might happily find their place -there. If an assembly be not thus gathered and thus ordered, it is not -on the ground of the unity of the body at all. If there be anything, -no matter what, in order, discipline, doctrine, or practice, which -would prove a barrier to the presence of any of Christ's members whose -faith and practice are according to the word of God, then is the unity -of the body practically denied. We are solemnly responsible to own the -truth of the unity of the body. We should so meet that all the -members of Christ's body might, simply as such, sit down with us and -exercise whatever gift the Head of the Church has bestowed upon them. -The body is one. Its members are scattered over the whole earth. -Distance is nothing: locality nothing. It may be New Zealand, London, -Paris, or Edinburgh; it matters not. A member of the body in one place -is a member of the body everywhere, for there is but "one body and one -Spirit." It is the Spirit who forms the body, and links the members -with the Head and with one another. Hence, a Christian coming from New -Zealand to London ought to expect to find an assembly so gathered as -to be a faithful expression of the unity of the body, to which he -might attach himself; and furthermore, any such Christian ought to -find his place in the bosom of that assembly, provided always there be -nothing in doctrine or walk to forbid his hearty reception. - -Such is the divine order, as laid down in 1 Cor. xii. and xiv.; Eph. -ii. and iv. and assumed in Rom. xii. Indeed, we cannot study the New -Testament and not see this blessed truth. We find in various cities -and towns saints gathered by the Holy Ghost in the name of our Lord -Jesus Christ; as, for example, at Rome, Corinth, Ephesus, Philippi, -Colosse, and Thessalonica. These were not independent, isolated, -fragmentary assemblies, but parts of the one body, so that a member of -the Church in one place was a member of the Church everywhere. -Doubtless, each assembly, as guided by the one Spirit, and under the -one Lord, acted in all local matters, such as receiving to communion, -or putting away any wicked person from their midst; meeting the wants -of their poor, and such like; but we may be quite assured that the act -of the assembly at Corinth would be recognized by all other -assemblies, so that if any one was separated from communion there, he -would, if known, be refused in all other places; otherwise it would be -a plain denial of the unity of the body. We have no reason to suppose -that the assembly at Corinth communicated or conferred with any other -assembly previous to the putting away of "the wicked person" in chap. -v., but we are bound to believe that that act would be duly recognized -and sanctioned by every assembly upon the earth, and that any assembly -knowingly receiving the excommunicated man would have cast a slur upon -the assembly at Corinth, and practically denied the unity of the body. - -This we believe to be the plain teaching of the New Testament -Scriptures--this, the doctrine which any simple, true-hearted student -of these scriptures would gather up. That the Church has failed to -carry out this precious truth is, alas! alas! painfully true; and that -we are all participators in this failure is equally true. The thought -of this should humble us deeply before God. Not one can throw a stone -at another, for we are all verily guilty in this matter. Let not the -reader suppose for a single moment that our object in these pages is -to set up anything like high ecclesiastical pretensions, or to afford -countenance to hollow assumption, in the face of manifest sin and -failure. God forbid! we say with our very heart of hearts. We believe -that there is a most urgent call upon all God's people to humble -themselves in the dust on account of our sad departure from the truth -so plainly laid down in the word of God. - -Thus it was with the pious and devoted king Josiah, whose life and -times have suggested this entire line of thought. He found the book of -the law, and discovered in its sacred pages an order of things wholly -different from what he saw around him. How did he act? Did he content -himself by saying, "The case is hopeless: the nation is too far gone: -ruin has set in, and it is utterly vain to think of aiming at the -divine standard; we must only let things stand, and do the best we -can"? Nay, reader, such was not Josiah's language or mode of action; -but he humbled himself before God, and called upon others to do the -same. And not only so, but he sought to carry out the truth of God. He -aimed at the very loftiest standard, and the consequence was, that -"from the days of Samuel the prophet, there was no passover like to -Josiah's kept in Israel; neither did all the kings of Israel keep such -a passover." - -Such was the result of faithful reference and adherence to the word of -God, and thus it will ever be, for "God is a rewarder of them that -diligently seek Him." Look at the actings of the remnant that -returned from Babylon in the days of Ezra and Nehemiah. What did they -do? They set up the altar of God; they built the temple, and repaired -the walls of Jerusalem. In other words, they occupied themselves with -the true worship of the God of Israel, and with the grand centre or -gathering-point of His people. This was right. It is what faith always -does, regardless of circumstances. If the remnant had looked at -circumstances, they could not have acted. They were a poor -contemptible handful of people, under the dominion of the -uncircumcised Gentiles. They were surrounded by active enemies on all -sides, who, instigated by the enemy of God, of His city, of His -people, left nothing undone to hinder them in their blessed work. -These enemies ridiculed them, and said, "What do these feeble Jews? -Will they fortify themselves? will they sacrifice? will they make an -end in a day? will they revive the stones out of the heaps of the -rubbish which are burned?" Nor was this all; not only had they to -contend with powerful foes without, there was also internal weakness, -for "Judah said, The strength of the bearers of burdens is decayed, -and there is much rubbish, so that we are not able to build the wall." -(Neh. iv.) All this was very depressing. It was very different from -the brilliant and palmy days of Solomon. His burden-bearers were many -and strong, and there was no rubbish covering the great stones and -costly with which he built the house of God, nor any contemptuous foe -to sneer at his work. And yet, for all that, there were features -attaching to the work of Ezra and Nehemiah which are not to be found -in the days of Solomon. Their very feebleness, the piles of rubbish -which lay before them, the proud and insulting enemies who surrounded -them--all these things conspired to add a peculiar halo of glory to -their work. They built and prospered, and God was glorified, and He -declared in their ears these cheering words: "The glory of this latter -house shall be greater than of the former, saith the Lord of Hosts: -and in this place will I give peace, saith the Lord of Hosts." (Hag. -ii. 9.) - -It is of importance, in connection with the subject that has been -engaging our attention, that the reader should carefully study the -books of Ezra and Nehemiah, Haggai and Zechariah. They are full of -most blessed instruction, comfort, and encouragement in a day like the -present. Many, nowadays, it may be, are disposed to smile at the bare -mention of such a subject as the unity of the body; but let them ask -themselves, Is it the smile of calm confidence, or the sneer of -unbelief? One thing is certain, the devil as cordially hates the -doctrine of the unity of the body as he hates any other doctrine of -divine revelation, and he will as assuredly seek to hinder any attempt -to carry it out as he sought to hinder the rebuilding of Jerusalem in -the days of Nehemiah. But let us not be discouraged. It is enough for -us that we find in God's Word the precious truth of the one body. Let -us bring the light of this to bear upon the present condition of the -professing Church, and see what it will reveal to our eyes. It will -most assuredly put us on our faces in the dust before our God because -of our ways; but at the same time, it will lift our hearts up to the -contemplation of the divine standard. It will so enlighten and elevate -our souls as to render us thoroughly dissatisfied with everything that -does not present some expression, however feeble, of the unity of the -body of Christ. It is wholly impossible that any one can drink into -his soul the truth of the one body and rest satisfied with any thing -short of the practical recognition thereof. True, he must make up his -mind to bear the brunt of the enemy's opposition. He will meet a -Sanballat here, and a Rehum there, but faith can say,-- - - "Is God for _me_? I fear not, though all against me rise; - When I call on Christ my Saviour, the host of evil flies." - -There is ample encouragement for our souls in the word of God. If we -look at Josiah, just _before the captivity_, what do we see? A man -simply taking the Word as his guide--judging himself and all around by -its light--rejecting all that was contrary to it, and seeking, with -earnest purpose of heart, to carry out what he found written there. -And what was the result? The most blessed passover that had been -celebrated since the days of Samuel. - -Again, if we look at Daniel, _during the captivity_, what do we see? A -man acting simply on the truth of God and praying toward Jerusalem, -though death stared him in the face as the consequence of his act. -What was the result? A glorious testimony to the God of Israel, and -the destruction of Daniel's enemies. - -Finally, if we look at the remnant, _after the captivity_, what do we -see? Men, in the face of appalling difficulties, rebuilding that city -which was, and shall be, God's earthly centre. And what was the -result? The joyous celebration of the feast of tabernacles, which had -not been known since the days of Joshua the son of Nun. - -Now, if we take any of the above interesting cases, and inquire as to -the effect of their looking at surrounding circumstances, what answer -shall we get? Take Daniel, for instance. Why did he open his window -toward Jerusalem? Why look toward a city of ruins? Why call attention -to a spot which only bore testimony to Israel's sin and shame? Would -it not be better to let the name of Jerusalem sink into oblivion? Ah? -we can guess at Daniel's reply to all such inquiries. Men might smile -at him too, and deem him a visionary enthusiast; but he knew what he -was doing. His heart was occupied with God's centre, the city of -David, the grand gathering-point for Israel's twelve tribes. Was he to -give up God's truth because of outward circumstances? Surely not. He -could not consent to lower the standard even the breadth of a hair. He -would weep, and pray, and fast, and chasten his soul before God, but -never lower the standard. Was he going to give up God's thoughts about -Zion because Israel had proved unfaithful? Not he. Daniel knew better -than this. His eye was fixed on God's eternal truth, and hence, -though he was in the dust because of his own sins and his people's, -yet the divine banner floated above his head, in its unfading glory. - -Just so now, dear Christian reader, we are called to fix the gaze of -faith upon the imperishable truth of the one body; and not only to -gaze upon it, but seek to carry it out in our feeble measure. This -should be our one definite and constant aim. We should ever and only -seek the expression of the unity of the body. We are not to ask, "How -can this be?" Faith never says, "How?" in the presence of divine -revelation; it believes and acts. We are not to surrender the truth of -God on the plea that we cannot carry it out. The truth is revealed, -and we are called to bow to it. We are not called to form the unity of -the body. Very many seem to think that this unity is a something which -they themselves are to set up or form in some way or another. This is -a mistake. The unity exists. It is the result of the presence of the -Holy Ghost in the body, and we have to recognize it, and walk in the -light of it. This will give great definiteness to our course. It is -always immensely important to have a distinct object before the heart, -and to work with direct reference thereto. Look at Paul, that most -devoted of workmen. What was his aim?--for what did he work? Hear the -answer in his own words: "I now rejoice in my sufferings for you, and -fill up that which is behind of the afflictions of Christ in my flesh -for _His body's sake, which is the Church_: whereof I am made a -minister, according to the dispensation of God which is given to me -for you, to fulfil the word of God; even the mystery which hath been -hid from ages and from generations, but now is made manifest to His -saints: to whom God would make known what is the riches of the glory -of this mystery among the Gentiles; which is Christ in you, the hope -of glory: whom we preach, warning every man, and teaching every man in -all wisdom; that we may present every man perfect in Christ Jesus; -whereunto I also labor, striving according to His working, which -worketh in me mightily" (Col. i. 24-29). - -Now, this was a great deal more than the mere conversion of souls, -precious as that is, most surely. Paul preached the gospel with a -direct view to the body of Christ; and this is the pattern for all -evangelists. We should not rest in the mere fact that souls are -quickened; we should keep before our minds their incorporation, by the -one Spirit, into the one body. This would effectually preserve us from -sect-making--from preaching to swell the ranks of a party--from -seeking to get persons to _join_ this, that, or the other -denomination. We should know nothing whatever but the one body, -because we find nothing else in the New Testament. If this be lost -sight of, the evangelist will not know what to do with souls when they -are converted. A man may be used in the conversion of hundreds--a most -precious work indeed--precious beyond all expression,--and if he does -not see the unity of the body, he must be at sea as to their further -course. This is very serious, both as to himself and them, and also -as to the testimony for Christ. - -May God's Spirit lead all Christians to see this great truth in all -its bearings. We have but glanced at it, in connection with our theme; -but it demands much serious attention at the present moment. It may be -that some of our readers are disposed to find fault with what they may -deem a long digression from the subject of "Life and Times of Josiah;" -but in truth it should not be looked on as a digression, but as a line -of truth flowing naturally out of that subject--a line, too, which -cannot possibly be over-estimated. - - - - -PART VII - - -In closing our remarks on "the life and times of Josiah," we shall in -few words advert, first, to the fact of his celebration of the -passover; and secondly, to the solemn close of his history. Our sketch -of this truly interesting period would unquestionably be incomplete -were these things omitted. - -And first, then, as to the fact--so full of interest and -encouragement--that at the very close of Israel's history there should -be one of the brightest moments that Israel had ever known. What does -this teach us? It very manifestly teaches us that in darkest times it -is the privilege of the faithful soul to act on divine principles and -to enjoy divine privileges. We look upon this as a most weighty fact -for all ages, but specially weighty at the present moment. If we did -nothing more by writing our papers on Josiah than to impress this -great fact on the mind of the Christian reader, we should consider -that we had not written in vain. If Josiah had been influenced by the -spirit and principle which, alas! seem to actuate so many in this our -day, he never could have attempted to celebrate the passover at all. -He would have folded his arms and said, "It is useless to think of -maintaining any longer our great national institutions. It can only be -regarded as a piece of presumption to attempt the celebration of that -ordinance which was designed to set forth Israel's deliverance from -judgment by the blood of the lamb, when Israel's unity is broken, and -its national glory faded and gone." - -But Josiah did not reason like this; he simply acted upon the truth of -God. He studied the Scriptures, and rejected what was wrong and did -what was right. "Moreover, Josiah kept a passover unto the Lord in -Jerusalem; and they killed the passover on the fourteenth day of _the -first month_." (2 Chron. xxxv. 1). This was taking higher ground than -Hezekiah had taken, inasmuch as he kept his passover "on the -fourteenth day of _the second month_." (Chap. xxx. 15). In so doing, -Hezekiah was, as we know, availing himself of the provision which -grace had made for cases of defilement. (See Num. ix. 9-11). The -divine order, however, had fixed "the first month" as the proper -period, and to this order Josiah was enabled to conform. In short, he -took the very highest ground, according to the truth of God, while -lying low under the deep sense of personal and national failure. This -is ever the way of faith. - -"And he set the priests in their charges, and encouraged them to the -service of the house of the Lord, and said unto the Levites that -taught _all Israel_, which were holy unto the Lord, Put the holy ark -in the house which _Solomon_, the _son of David, king of Israel_, did -build: it shall not be a burden on your shoulders; serve now the Lord -your God, and _His people Israel_. And prepare yourselves by the -houses of your fathers, after your courses, _according to the writing -of David king of Israel_, and according to the writing of Solomon his -son, and stand in the holy place, according to the divisions of the -families of the fathers of your brethren the people, and after the -division of the families of the Levites. So kill the passover, and -sanctify yourselves, and prepare your brethren, _that they may do -according to the word of the Lord by the hand of Moses_." - -Here we have Josiah taking the loftiest ground and acting on the -highest authority. The most cursory reader cannot fail to be arrested, -as he scans the lines just quoted from the inspired record, by the -names of "Solomon," "David," "Moses," "all Israel," and above all, by -the expression--so full of dignity, weight, and power,--"That they may -do according to the word of the Lord." Most memorable words! May they -sink down into our ears and into our hearts. Josiah felt it to be his -high and holy privilege to conform to the divine standard, -notwithstanding all the errors and evils which had crept in from age -to age. God's truth must stand forever. Faith owns and acts on this -precious fact, and reaps accordingly. Nothing can be more lovely than -the scene enacted on the occasion to which we are now referring. -Josiah's strict adherence to the word of the Lord is not more to be -admired than his large-hearted devotedness and liberality. "He gave to -the people of the flock, lambs and kids, all for the passover-offerings, -for all that were present, to the number of thirty thousand, and three -thousand bullocks: these were of the king's substance. And his princes -gave willingly unto the people, to the priests, and to the Levites.... -So the service was prepared, and the priests stood in their place, -and the Levites in their courses, according to the king's -commandment.... And the singers, the sons of Asaph, were in their -place, according to the commandment of David, and Asaph, and Heman, -and Jeduthun the king's seer; and the porters waited at every gate; -they might not depart from their service; for their brethren the -Levites prepared for them. So all the service of the Lord was prepared -the same day, to keep the passover, and to offer burnt-offerings upon -the altar of the Lord, according to the commandment of king Josiah. -And _the children of Israel_ that were present kept the passover at -that time, and the feast of unleavened bread seven days. And there was -no passover like to that kept in Israel from the days of Samuel the -prophet; neither did all the kings of Israel keep such a passover as -Josiah kept, and the priests, and the Levites, and all Judah and -Israel that were present, and the inhabitants of Jerusalem. In the -eighteenth year of the reign of Josiah was this passover kept." - -What a picture! King, princes, priests, Levites, singers, porters, all -Israel, Judah, and the inhabitants of Jerusalem--all gathered -together--all in their true place and at their appointed work, -"according to the word of the Lord,"--and all this "in the eighteenth -year of the reign of Josiah," when the entire Jewish polity was on the -very eve of dissolution. Surely this must speak to the heart of the -thoughtful reader. It tells its own impressive tale, and teaches its -own peculiar lesson. It tells us that no age, no circumstances, no -influence, can ever change the truth of God or dim the vision of -faith. "The word of the Lord endureth forever," and faith grasps that -word and holds it fast in the face of everything. It is the privilege -of the believing soul to have to do with God and His eternal truth; -and, moreover, it is the duty of such an one to aim at the very -loftiest standard of action, and to be satisfied with nothing lower. -Unbelief will draw a plea from the condition of things around to lower -the standard, to relax the grasp, to slacken the pace, to lower the -tone. Faith says, "No!"--emphatically and decidedly, "No!" Let us bow -our heads in shame and sorrow on account of our sin and failure, but -keep the standard up. The failure is ours: the standard is God's. -Josiah wept and rent his clothes, but he did not surrender the truth -of God. He felt and owned that he and his brethren and his fathers had -sinned, but that was no reason why he should not celebrate the -passover according to the divine order. It was as imperative upon him -to do right as it was upon Solomon, David, or Moses. It is our -business to obey the word of the Lord, and we shall assuredly be -blessed in our deed. This is one grand lesson to be drawn from the -life and times of Josiah, and it is undoubtedly a seasonable lesson -for our own times. May we learn it thoroughly. May we learn to adhere -with holy decision to the ground on which the truth of God has set us, -and to occupy that ground with a larger measure of true devotedness to -Christ and His cause. - -Most gladly would we linger over the brilliant and soul-stirring scene -presented in the opening verses of 2 Chronicles xxxv, but we must -bring this paper to an end, and we shall merely glance very rapidly at -the solemn and admonitory close of Josiah's history. It stands in sad -and painful contrast with all the rest of his most interesting career, -and sounds in our ears a note of warning to which we are bound to give -our most serious attention. We shall do little more than quote the -passage, and then leave the reader to reflect upon it, prayerfully and -humbly, in the presence of God. - -"_After all this_, when Josiah had prepared the temple, Necho king of -Egypt came up to fight against Charchemish by Euphrates; and Josiah -went out against him. But he sent ambassadors to him, saying, What -have I to do with thee, thou king of Judah? I come not against thee -this day, but against the house wherewith I have war; for God -commanded me to make haste: forbear thee from meddling with God, who -is with me, that He destroy thee not. Nevertheless, Josiah would not -turn his face from him, but _disguised himself_, that he might fight -with him, and harkened not to the words of Necho _from the mouth of -God_, and came to fight in the valley of Megiddo. And the archers shot -at king Josiah; and the king said to his servants, Have me away, for I -am sore wounded. His servants therefore took him out of that chariot -and put him in the second chariot that he had; and they brought him to -Jerusalem, and he died, and was buried in one of the sepulchres of -his fathers. And all Judah and Jerusalem mourned for Josiah" (2 Chron. -xxxv. 20-24). - -All this is very sad and humbling. We do not wish to dwell upon it -further than is absolutely needful for the purpose of instruction and -admonition. The Holy Spirit does not expatiate, but He has recorded it -for our learning. It is ever His way to give us men as they were,--to -write the history of their "deeds, _first and last_"--good and -bad--one as well as another. He tells us of Josiah's piety at the -"first," and of his wilfulness at the "last." He shows us that so long -as Josiah walked in the light of divine revelation, his path was -illuminated by the bright beams of the divine countenance; but the -moment he attempted to act for himself--to walk by the light of his -own eyes--to travel off the straight and narrow way of simple -obedience, that moment dark and heavy clouds gathered around him, and -the course that had opened in sunshine ended in gloom. Josiah went -against Necho without any command from God--yea, he went in direct -opposition to words spoken "from the mouth of God." He meddled with -strife that belonged not to him, and he reaped the consequences. - -"He disguised himself." Why do this, if he was conscious of acting for -God? Why wear a mask, if treading the divinely appointed pathway? -Alas! alas! Josiah failed in this, and in his failure he teaches us a -salutary lesson. May we profit by it. May we learn more than ever to -seek a divine warrant for all we do, and to do nothing without it. We -can count on God to the fullest extent if we are walking in His way, -but we have no security whatever if we attempt to travel off the -divinely appointed line. Josiah had no command to fight at Megiddo, -and hence he could not count on divine protection. "He disguised -himself," but that did not shield him from the enemy's arrow. "The -archers shot him"--they gave him his death wound, and he fell, amid -the tears and lamentations of a people to whom he had endeared himself -by a life of genuine piety and earnest devotedness. - -May we have grace to imitate him in his piety and devotedness, and to -guard against his wilfulness. It is a serious thing for a child of God -to persist in doing his own will. Josiah went to Megiddo when he ought -to have tarried at Jerusalem, and the archers shot him, and he died: -Jonah went to Tarshish when he ought to have gone to Nineveh, and he -was flung into the deep: Paul persisted in going to Jerusalem though -the Spirit told him not, and he fell into the hands of the Romans. -Now, all these were true, earnest, devoted servants of God; but they -failed in these things; and though God overruled their failure for -blessing, yet they had to reap the fruit of their failure, for "_our_ -God is a consuming fire" (Heb. xii. 29). - - - - - -End of the Project Gutenberg EBook of The All-Sufficiency of Christ, by -Charles Henry Mackintosh - -*** END OF THIS PROJECT GUTENBERG EBOOK THE ALL-SUFFICIENCY OF CHRIST *** - -***** This file should be named 41502-8.txt or 41502-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/5/0/41502/ - -Produced by Júlio Reis, Moisés S. 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