The Grace and Glory of God.
Andrew Miller.
Choice Meditations on the Gospel of the Glory of the Blessed God
Contents
GOD'S SALVATION AND MAN'S CONDITION.
THE LOWEST STEP IN THE LADDER
A WORD TO A TROUBLED CONSCIENCE
"COMPEL THEM TO COME IN"
THE BAD HALF-CROWN
"LOOK UNTO ME"
WHAT HAS THE BLOOD OF CHRIST DONE FOR US?
"WHAT IS BELIEVING IN CHRIST?"
THE STRAIT GATE
THE GOSPEL OF THE OLD AND NEW TESTAMENTS
HUMAN RELIGION, OR DIVINE; WHICH IS IT?
PERFECT AND PERMANENT
THE PROMISE FULFILLED
REFLECTIONS ON THE WORK OF THE GOSPEL
"BUT I KNOW SOMETHING BETTER THAN THAT"
THE DIVINE ANATHEMA
MAN'S HISTORY AND GOD'S "DUE TIME"
DIVINE LOVE AND ITS FRUITS.
THE MIDNIGHT CRY.
"I HAVE AN OBJECT NOW"
MEETNESS FOR HEAVEN
PREFACE
MANY years have passed away since some of the following incidents from real life were witnessed and recorded. But, though great changes have taken place amongst the actors in those scenes, the moral condition of the sinner, the grace of God, and the blood of the Lamb, remain unchanged. The cross of Christ is the standing witness of what man's heart is towards God. Jew and Gentile, priest and people, king and subject, were gathered around that cross, and united with Satan, in crucifying the Lord of life and glory.
But in place of this crowning act of man's wickedness shutting the door of heaven against the rebellious race, grace opens it wider than ever. The blood of the cross became the righteous ground in the boundless love of God for the richer display of His grace. Every covenant promise and blessing of the long-privileged Jew was now forfeited for ever; every mouth was closed, and the whole world became guilty before God — guilty of the death of His beloved Son. What was now to be done? If man's guilt is to be measured and estimated by the cross of Christ, what must the judgment be? It was no longer a question of lawbreaking merely, but of the murder of the sinless One. Thus stood all mankind without one solitary claim on the compassion of God; but mercy, as at the threshing-floor of Arnon the Jebusite, "rejoiced against judgment." "Where sin abounded, grace did much more abound — that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Romans 5: 20, 21.
This is the gospel of the grace of God — the good news that grace reigns. Sovereign grace, no doubt, has always been God's ground of blessing for the sinner, through the foreseen sacrifice of Calvary; but its full, unhindered, unmeasured outflow, awaited the death and resurrection of His beloved Son. All partition walls were then broken down; all barriers removed. The cross was thus the great crisis in the world's history, and the moral centre of all the ways of God. His relationships with man were all changed from this time. The long period of man's probation closed in the cross. He was now declared to be a lost sinner, guilty of the blood of Jesus, condemned already, and shut up to grace or judgment.
This gives a peculiar solemnity to the preaching of the gospel; the issues of life and death, heaven and hell, are involved in its proclamation. "For we are unto God," says the apostle, "a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?" (2 Cor. 2: 15, 16.) This weighty and solemn truth is known to all Christians, and should lead all to watch and care for the salvation of immortal souls. True, all are not evangelists in the sense of being public preachers, but all may evangelize by saying a word for the heart or conscience as the Lord gives opportunity. All that is needed for such a work is love for souls — a love which acts in harmony with the heart of Christ. This is the best gift of the evangelist. Millions of souls will be in heaven at last, and swell the song of the redeemed, who were brought to know the Lord by a word fitly spoken, by personal conversation and prayer. All-important as the ministry of the word to Christians most surely is, it is never a question of life and death.
The Lord has His special workers for the different departments of His service, yet ALL may seek to win souls for Christ. He who said, "Feed my lambs," "Feed my sheep;" also said, "Go ye into all the world, and preach the gospel to every creature;" and "COMPEL them to come in that my house may be filled." And the great apostle, who cared for the flock of Christ as none since have done, could say, "Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God." And again, "Woe is unto me, if I preach not the gospel." And, with his latest breath, he exhorts his son Timothy to be a "partaker of the afflictions of the gospel" and charges him to "do the work of an evangelist." Acts 20: 24; Luke 14: 23. 1 Cor. 9: 16; 2 Tim. 1: 8, 2 Tim. 4: 5.
"It is an unhealthy symptom," says one, "when the simple gospel is not relished. It shows that the mind is at work, rather than the conscience exercised before God, or the affections engaged with Christ. The Spirit, who leads into all truth, connects everything in His teaching with those great primary truths, the Person and work of the Lord Jesus Christ." There are not a few, alas, in our own day who are affected with this unhealthy symptom. "It is only the gospel," say some, especially those who assume a high tone of spirituality, and who speak slightingly of earnest gospel workers.
But whatever may be our individual thoughts of the gospel, we are bound to think of it according to the word of the Lord and for the sake of the unsaved. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8: 36.) Here the blessed Master assures all His servants that one human soul is of more value than the whole material world. And can it be a light thing in His for any of His servants to be indifferent to the means of the eternal well-being of that which is so precious to Him? Did He not commend in the highest way, the zeal of the four men who brought, in spite of every difficulty, the palsied man and laid him at His feet? "When he saw their faith" — not his - "he said unto the sick of the palsy, Son, thy sins be forgiven." (Mark 2) We want such zeal now, in connection with all our preaching-rooms — earnest hearts that would bring, in faith, poor palsied souls to the place where the Spirit of God is working. Such zeal is sure to meet its bright reward. In no other way can a preacher be so helped and encouraged. He who honoured the faith of the four then is unchanged and honours such faith now.
A great responsibility thus rests with all who know the gospel — the glad tidings of salvation to the lost. To hold back this truth, or in any way to hinder its full and free proclamation, is to rob the sinner of his only hope of heaven, and Christ of His special glory as the Saviour. "It is the power of God unto salvation to every one that believeth." What dignity and glory this gives to the gospel! It is nothing less than the power of God — "the exceeding greatness of his power to usward who believe; according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead and set him at his own right hand in the heavenly places." Such are the marvellous results of the blessed mission of the gospel of the grace of God. It raises all who receive it from the depths of their guilt and misery, and sets them in the presence of God, pardoned and accepted in the Beloved.
This is the gospel which the Lord has committed to His servants; or, as Paul expresses it, "According to the gospel of the glory of the blessed God, which was committed to my trust." (1 Tim. 1: 11) Unspeakable privilege! Solemn responsibility! To be commissioned by the Lord Himself to proclaim that gospel, far and near, which is the highest display of the divine glory in the richest display of sovereign grace to man. Exodus 33: 18, 19.
May He in mercy grant that both reader and writer may be found faithful to this sacred trust. And may He graciously own and bless, in the service of the gospel, the following papers now going forth in a collected form; and may His name alone have all the praise and the glory.
A. M. London, 1881.
GOD'S SALVATION AND MAN'S CONDITION.
(HEB. 2: 1-4.)
THERE is no subject of such importance to a sinner as that of salvation — the salvation of his own soul. Compared with this, all others dwindle into utter insignificance. Indeed, were he truly alive to his condition as such, he could think of no other, feel interested in no other, occupy himself with no other, until he knew that this all important one was really settled on a solid basis. He would seek first to have this secure, whatever else was left in uncertainty.
The unsaved sinner is like a person on the brink of an awful precipice, up to the very edge of which an enemy has decoyed him, and then, with fiendish subtlety, watching his opportunity to give him the fatal push, that would plunge him headlong down the fearful abyss. Now, what should we think of a person, in such a condition, who could remain unconcerned, if be knew his danger? who, though faithfully warned of his position, and of the enemy who was seeking his destruction, nevertheless, gave no heed to the warning, manifested no desire to flee from the danger, or to escape from the hands of his crafty, cruel foe? We should justly conclude that he was an insane person, one who was alike insensible to the dangers of his situation, the kindness of his friend, and the treachery of his enemy.
Well, such, and worse than such, is the condition, and the conduct, of every unpardoned sinner, who neglects God's "great salvation" — who despises, or trifles with the faithful warnings, and the affectionate invitations of the gospel. He is on the very brink of the slippery precipice of the lake of fire. He is every moment exposed to the yawning gulf beneath. Another step, and his doom may be sealed for ever — for who can tell what a moment may bring forth? Yet, strange to say, he professes to know his danger, and dares to make light of it. Awful delusion! but he believes the lie of Satan rather than the truth of God, and shuts his eyes to the danger he is in. Such, indeed, is the awful condition, the imminent danger, of every one who neglects the "great salvation." He may be kind, loving, gentle, moral, amiable. He may not openly despise or avowedly reject salvation, but in heart he neglects it — treats it with carelessness — and the only termination of such a course, if persisted in, is eternal condemnation. "How shall we escape if we neglect so great salvation?" And oh, what immense numbers there are of this class! Many of the most moral and well conducted amongst men, are living in the utter neglect of God's "great salvation." Oh, fearful condition! fatal delusion! And the great enemy of souls and salvation is doing his very utmost to hide from the view of his poor deluded victims, the reality of their position, until it be too late. Moreover, while the sinner's ear continues shut to the voice of God, and his heart closed to the love of God, he is in the hands of Satan, "the prince of the power of the air, the spirit that now worketh in the children of disobedience." He is led on by him as his prince, and energised by his spirit. He may think he has an independent will of his own, and may boast that he can think and judge for himself, yet all the while he is the merest dupe of Satan, and led "captive by him at his will." 2 Timothy 2: 26.
Some he leads on very gently, getting them to believe that God's time for their conversion is not yet come, and that they must wait His time, He only can change the heart; but, in the meantime, they may take their enjoyment, such as the world offers, in a rational way, honestly confessing they are not Christians yet, so that they are quite consistent. Such, alas! are as surely, though quietly and orderly, on the broad road, as those who are rudely opposed. This is a subtle, but most successful snare of the enemy. It well suits those who have a measure of light, but at the same time a real love for the world. Some who have less light, and less conscience, he pushes along more roughly; while others he drives furiously, and their race is soon run. But at whatever speed, and in whatever character they go, his only terminus is the burning lake, where there is weeping, and gnashing of teeth. But, blessed be the God of all grace, so long as the soul is on this side of the lake it is in the place of hope. God is above Satan; He is above all. He keeps the door of mercy wide open, night and day, for the chief of sinners. "And let him that is athirst come: and whosoever will, let him take the water of life freely." (Rev. 22: 17.) The first look of faith to Jesus is immediate deliverance. "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." (Isa. 45: 22.) Many have been rescued by the Saviour-God, when on the very brink of hell, and plucked as a brand out of the fire. He only can do it, and we must look to Him. We have many examples recorded in scripture, and set up as finger-posts, pointing out to us the way of escape, and the way of eternal life. Such are the dying thief on the cross, Saul of Tarsus, and the Philippian gaoler. Let us look for a moment at the latter. When, by Satan, driven to the very point of despair, "He drew out his sword and would have killed himself." But the voice of love from "the inner prison," that cried aloud, "Do thyself no harm, for we are all here," stayed his hand, and rescued him from the snare of the enemy. He was just about to strike the fatal blow, and rush headlong into the gulf of hell. For a moment, he stood quivering on its slippery edge, and Satan eager to push him in; when, lo, the sweet accents of love and mercy from the heart of God, fell upon his ear, arrested his attention, and turned his thoughts to the voice that spake. Those kind words, "Do thyself no harm," broke the poor gaoler's heart, and he fell a captive, not to the malice of Satan, blessed be God, but to the victorious love of Jesus. The prey was taken from the mighty, and the lawful captive was delivered from the terrible one. (Isa. 49: 24.) "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house . . . . And he rejoiced, believing in God with all his house." (Acts 16: 29, 34.) Oh! that my dear reader may be led to pause, and listen to the voice of love. It is Jesus that speaks, and words of perfect grace fall from His lips. I am come, He says, "to seek and to save that which was lost." Oh, then, turn to Him, ere you take another step. As a lost one turn to Him. "Blessed are all they that put their trust in him." (Ps. 2: 12.) Reader, think of this. All who are not in the arms of Jesus, are in the grasp of Satan. There is no middle place.
That which may, alas, be treated with neglect, thought little of, and cared little for, is, nevertheless, God's "great salvation." Hence the solemn warning, appeal, and exhortation in the word before us. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; HOW SHALL WE ESCAPE, IF WE NEGLECT SO GREAT SALVATION?" These truly solemn words were first spoken to the Hebrews, who had made a profession of Christianity, but were in danger of slipping back into Judaism. Still, they are equally true and applicable to us, and to all who, at any time, or on any ground, are found neglecting this salvation. The subject is one of universal and individual importance, and cannot be overlooked or disregarded by any without incurring God's sore displeasure. "Salvation is of the Lord." (Jonah 2: 9.) It is of His providing and preparing. "Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage." (Matt. 22: 4.) It is divinely suited to man's condition. It is ready now, ready for the acceptance of all who will receive it. It is full and free — free to the most unworthy. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat; yea, come, buy wine and milk, without money, and without price." Isaiah 55: 1.
It is emphatically called the "great salvation." And that for several reasons. We will notice some of them.
1. Because of the greatness, and authority of Him by whom it was published. "Which at the first began to be spoken by the Lord." "God . . . . hath in these last days spoken unto us by his Son." (Heb. 1) The law was spoken by angels. The Jews "received the law by the disposition of angels." (Acts 7) But God hath spoken to us, by His own beloved Son, who is essentially and officially above angels. "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" What a messenger! Oh, what importance must be attached to the message which He brings! "THEREFORE we ought to give the more earnest heed to the things which we have heard."
2. Because of the greatness and glory of Him by whom it was accomplished. When Christ, "by himself," had "purged our sins," He "sat down on the right hand of the majesty on high." He who, in perfect grace to us, when working out our salvation, went down to "the lowest parts of the earth," is now in the highest place in heaven. The cross has been exchanged for the throne, and the reed of mockery for the Royal Sceptre of universal dominion. "But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." Oh! what a workman! What must His work be!
3. Because of the greatness of the guilt and ruin from which it saves. How few know their real condition in the sight of God, though it is written on every page of scripture. Vain man's thoughts of himself, and God's true statement of his condition, are widely different. By nature, he is a child of wrath; because of unbelief, "condemned already." Yet out of all this sad, sad condition, God's "great salvation," effectually and immediately, delivers. "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins." Revelation 3: 17; Colossians 1: 12-14.
4. Because of the greatness of the blessedness into which it introduces. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." We can never get higher or better than this. To be brought to God, is to be brought to the knowledge of God — into fellowship with God — full conformity to God — and the eternal enjoyment of God. This is perfect blessedness. "We also joy in God through our Lord Jesus Christ." "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." Oh! what a place to be brought into! "The midst of the paradise of God." This is rest — God's own rest; a higher, a holier, a happier, can never be found. And to feed on Christ there, as "the tree of life." No "tree of the knowledge of good and evil" there. How different from man's paradise! "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." 1 Peter 3: 18; Romans 5: 11; Revelation 2: 7.
Well may the grand theme of the gospel testimony be called the "great salvation." Oh, how great — how good — how glorious! It is salvation from the depths of hell to the heights of heaven; from "the wrath to come," to an "eternal weight of glory." And is this — is this really — what so many are neglecting? Is this what so many are despising and rejecting? Few will say, in plain terms, that they are doing the latter, but many will confess to the former. Many will acknowledge that they are neglecting the "one thing needful." Well, my dear reader, be assured that the former comes to the same thing as the latter in the end. "How shall we escape if we neglect so great salvation?" Escape from eternal woe is utterly impossible, if we persist in neglecting Christ, in whom alone salvation is to be found. "How shall we escape?" is the deeply solemn and unchangeable word of God.
May you be led, my dear reader, to realise its full weight on your heart and conscience now. May you be kept from trifling with a matter of such immediate, unspeakable, and eternal importance to your own soul. Can anything compensate for the loss of your precious soul? "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" No amount of pleasure, gain, or gratification, in this world, can ever make up for eternal misery in the world to come. Why, then, oh! why should you be so thoughtless, careless, and negligent about salvation, "which is in Christ Jesus with eternal glory"? Oh, receive Him by faith, as your Saviour, and then you receive salvation "with eternal glory." Then you possess, as your present and everlasting portion, "the unsearchable riches of Christ." All is open and free to faith. "Only believe." Salvation is by faith alone — faith in Jesus. "He that believeth on the Son hath everlasting life." But oh! believe on Him now. His word can never be truer, His salvation can never be freer, and you can never be more welcome. Why not come now? He is waiting for you. It will be joy to His loving heart to embrace you. It will be joy to all heaven to receive you. Can you delay? Surely not. Flee to the arms of His mercy — flee at once. Tomorrow may be too late. "Behold, now is the accepted time; behold, now is the day of salvation." 2 Corinthians 6: 2.
Salvation! oh, thou bleeding Lamb,
To thee the praise belongs:
Salvation shall inspire our hearts,
And dwell upon our tongues.
THE LOWEST STEP IN THE LADDER.
B. Good morning — . I want to ask you a question; you know I like to puzzle you people a bit, who think yourselves so wise on doctrines.
A. Well, let us hear it; you generally favour me with a few when we meet. I know your mind is ill at ease, so that I can understand all about the questions.
B. Now, I know you will be giving me the old story, about not being done with myself, but I want a direct answer to my question. Well, then, I got up this morning at six o'clock, say, and after the usual morning duties, left at eight for business. But now, observe, up to that hour, eight o'clock, suppose I had confessed all my sins to God, and been forgiven, but at nine o'clock, I drop down dead; what about the sins I committed between eight and nine?
A. Well, if your forgiveness depended on your confession of sin, and asking forgiveness, and you had not done either, of course you would have died in your sins. But if, on the other hand, your forgiveness depends on the efficacy of the blood of Christ, they would have been all forgiven, whether you confessed them or not; on the ground, mark, of God acting in grace towards you, through the atonement of His beloved Son. God forgives the believer, not merely because he confesses his sins, though that is always right, but because Christ put them away on the cross.
B. That is a point I cannot see. It is certainly a comforting one for those who believe it. I know it is your doctrine. I believe we can only be forgiven through faith in the blood of Christ, but we must apply to it — confess our sins, and ask forgiveness. "Whoso confesseth and forsaketh shall find mercy."
A. Just so. Confession, I fully admit, has an important place in the word of God. "If we confess our sins," the apostle says, "he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1: 9.) Whenever we truly confess our sins, God graciously forgives them. It is His own appointed way for the relief of the conscience. But suppose you commit a sin, and remain ignorant of it all the days of your life, what then? you can neither confess it, nor ask forgiveness. How are you to be forgiven in such a case?
B. That is exactly what I want to know. But I want it explained from scripture. Of course, we are to pray for the forgiveness of sins, known and unknown. But I freely confess that my mind is not at rest. I am not satisfied. I cannot feel as you do, that I am perfectly safe, and as sure of heaven as if I were there. Indeed, I very much question if any man on earth can really know that. My belief is that no one can be perfectly certain, while he is here. And I think I am right too. We are so constantly sinning, are we not?
A. Yes, indeed we are; for the thought of foolishness is sin. But what does the word say on this most important point? "If any man sin," not, observe, if any man repent, sees his sin, is sorry for it, and confesses it; but simply, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." (1 John 2: 1.) The full, immediate, and perfect forgiveness of every believer, is founded on the finished work of Christ for us. His advocacy is founded on His righteousness and His propitiation. He may, by the Spirit through the word, lead us into deep exercise of soul about sin, but the forgiveness is complete on another ground.
But now, will you excuse me referring to "the old story, about not being done with self"? How much of Christ, think you, is there in all your theories and reasonings? What of His precious blood? You seem to reckon up things without Him. I know you don't mean it. But does it not simply come to this, "What would have become of me, this morning at nine o'clock, had I not done so and so, between eight and nine?" As if the whole weight of your salvation depended on your own opportunity and ability to deal with sin. Now, what is this? Look fairly at it. Is it not putting self in the place of the precious blood of Christ? To me, it is, because the scriptures so plainly teach "that without the shedding of blood is no remission." God alone is competent to deal with the question of sin, and this He did once for all, on behalf of the believer, in the cross of Christ. By the shedding of His blood, it was eternally settled. It can never again be raised. Blessed, blessed truth!
B. Excuse me, I believe that as firmly as you do. It is only the blood of Christ that can wash away our sins. But how am I to know, how can I be sure, that all my sins are pardoned?
A. Only through believing: there is no other way: "Whosoever believeth in him shall receive remission of sins." (Acts 10: 43.) If you are really resting on the sacrifice of Christ, and trusting to that alone for pardon, you may be quite sure of the full and everlasting forgiveness of all your sins. For the value of that sacrifice is infinite. And being so, it extends to every moment of your life, and to every point in your condition. Were its efficacy only to reach to eight o'clock, and you to live till nine, it would be insufficient for your need. In short, it would be imperfect. Only see where we land, when we get off the lines of divine truth. But what does that word say to every believer in Jesus? "We have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Eph. 1: 7.) This is a full statement of the case, and whenever you have got to the end of yourself, as an utterly lost sinner, and have no refuge but in the grace of God, flowing through the sacrifice of Christ, you will be at perfect rest, and ready to go at any hour of the day.
B. Now don't you speak too strongly. I want an explanation. There is no good in putting one down with strong expressions. I want to see it. They may appear plain enough to you, but they are not so to others. I feel quite sure that nine-tenths, — nineteen-twentieths of your hearers do not understand the meaning of that word "grace," which you are so constantly speaking about. Take any congregation you please, in London, and you will find very few who understand the meaning of such words. I know it. And you use them, as if all understood them as well as yourself. I believe a great deal of preaching goes over people's heads. Whenever you are going to preach a sermon about grace, you tell me, and I will come seven miles to hear it.
A. Thank you, — . But come when you will, I trust you will hear me preaching grace — the boundless grace of God to ruined sinners. I know of nothing else that meets the sinner's condition. Every man must know either grace or judgment; there is no privileged class now. The cross has broken down every partition wall.
But, tell me, why is it that so few gospel hearers understand what grace is? The word itself occurs very frequently in the scriptures. And to a lost sinner it is the most important word in the Bible. It is the source and spring of every mercy that we receive from God. As the Apostle Paul says, "by the grace of God I am what I am." (1 Cor. 15: 10.) But for that precious grace he would have continued to be the "chief of sinners," and gone as straight, and as fast, to hell as ever he could go. And but for the same grace, so would every child of Adam, without exception. "There is none that seeketh after God." (Rom. 3: 11) The believer is saved by grace, — he stands in grace, and throughout eternity he will shine in grace, the pure unmingled grace of God.
But now, why is it, think you, that grace is really so little understood? Just because so few know their need and helplessness, as seen in the light of the cross. To know grace we must know the cross. Whenever we have learnt the meaning of these two words need and helplessness, we shall soon find out the meaning of the word grace. The "woman of Canaan," when led to take her true place, as a Gentile dog, at the foot of the master's table, learnt it there in the school of Christ. But it was under a deep, deep sense of her pressing need, and utter helplessness. (Matt. 15) This is the only place, my dear friend, truly to learn the meaning, and appreciate the value of divine grace. We must be at the lowest step in the ladder, where grace flows, before we can understand the meaning of that precious text, "where sin abounded, grace did much more abound." Romans 5: 20.
B. Well, yes, it is very plain, I can see what you mean; I understand it. You need not say any more on that point. But you must remember that every one has not the same faith. She had great faith.
A. True, she had, but on what was it founded? What had she to look to? Only grace. The grace that dwells in the heart of Jesus. All the promises were to the children of Israel. He was the Minister of the circumcision. And she was one of the outcast race of Canaan, on whom the curse of God rested. She had no right, no title to Christ as the Jewish Messiah. And she was brought to feel this in the bitterness of her soul, that the grace of God might shine forth in all its divine sovereignty, freeness, and fulness. But she trusted His heart of love. She counted on the grace that dwelt there, notwithstanding His seeming harshness. She knew that He had only to speak the word and her every need would be met. But she knew also, that she had no right to that word, no claim upon Him. This was crushing — awfully crushing to proud human nature. And then, to hear from those lips of grace, "I am not sent but unto the lost sheep of the house of Israel," must have greatly increased the anguish of her soul. Still, she clings to Him in the energy of a faith which counts only on Himself, notwithstanding His covenant engagements with Israel. "Lord, help me," was the earnest believing cry of her heart. "It is not meet," He answered, "to take the children's bread and to cast it to dogs." "Truth, Lord," was her instant reply, "yet the dogs eat of the crumbs which fall from the Master's table." Wondrous faith! but, now she is in her true place, and grace flows out. The struggle is over. The victory is won; she is satisfied with what grace gives. It was to this point He was leading her, and He waited till she got there. And now, that heart of perfect love, which was only waiting for the opportunity, flows forth, in streams of living grace. He could not say — I have not a crumb for thee; that would have been to deny the whole truth of God. "Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt." She had touched the deepest spring of His heart and the full resources of His love are thrown open to her. This is a true picture of the sinner's place and condition, and of the grace that immediately and perfectly meets both.
Now, my dear friend, whenever you are brought by faith to this point, all will be victory and peace. Your anxieties and struggles will be over. The moment we take this place, we are met and blessed by God, according to the love and grace of His own heart. He acts from Himself, on the ground of the perfect, and eternally efficacious sacrifice of Christ. We are pardoned, justified, and accepted in the Beloved. We have eternal life in Him. And, now, the clock may chime either eight or nine, or any hour in the twelve, but neither measured time nor unmeasured eternity can ever break the bond that binds our hearts to the blessed Jesus. "We are in him that is true, even in his Son Jesus Christ." "There is therefore now no condemnation to them which are in Christ Jesus." (John 5: 20; Rom. 8: 1.) But I must be off, I have stood more than an hour with you. Good bye. The Lord be with you.
B. Well, good bye, God bless you. I will think on what you have been saying. I am coming some evening to -.
A. Pray think of the sinner's place, the lowest step in the ladder.
Oh! what has Jesus done for me?
He pitied me — my Saviour.
My sins were great; His love was free;
He died for me — my Saviour.
Exalted by His Father's side,
He pleads for me — my Saviour.
A heavenly mansion He'll provide
For all who love my Saviour.
Jesus, Lord Jesus,
Thy name is sweet, my Saviour,
When shall I see Thee face to face,
My wondrous, blessed Saviour?
A WORD TO A TROUBLED CONSCIENCE.
MY DEAR YOUNG FRIEND,
I was not sorry to hear of your distress of soul. It must soon give place to peace and joy. Many, alas! are not distressed enough, who have good reason to be so; but Satan succeeds in keeping their eyes so firmly bandaged, that the light is effectually shut out, and they see not their danger. Have you ever thought of that solemn passage in 2 Corinthians 4? "But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Here, you will observe, the gospel is compared unto "light," which is self-evident, yet they see it not, though it is shining around them, because of the blinding of Satan, the god of this world. I am always thankful to hear of persons being concerned about the safety of their souls. I know what the issue will be. It is, generally speaking, the pathway to perfect and eternal repose. Nevertheless, we must bear in mind, that our distress, however great, forms no part of the ground of our acceptance, or in any way recommends us to, or fits us for, the presence of God. The work of Christ is the only ground of acceptance.
Your perplexities, my dear friend, like those of many others, flow from the common mistake of looking to yourself, and being occupied with what is going on there. From what you say, I should judge, that your distress arises from the presence, not the "absence," of God's Holy Spirit. I dare say you will be surprised at my saying so, as you speak so much about the "teaching" and "enlightening" of the Holy Spirit. It is perfectly true, that He is "the Comforter," and that without His teaching, we should remain in ignorance of divine things; and without His enlightening, we should remain in darkness. Still, I hardly think you rightly understand the true character and effects of the Spirit's action by the truth in the soul. By His light and teaching, you get the knowledge, not merely of good and evil, but the knowledge of the difference between the two. This is conscience before God, namely, the knowledge of the difference between good and evil. Now, when the conscience gets occupied with the evil in place of the good, or, in other words, with self, in place of Christ, it must be in trouble. And the aim of the enemy will always be, to get the eye turned in upon self, in place of up to Christ, the true object of faith.
There is a great difference, between what we may call the testimony of God as to what we are before Him, in Christ, and the testimony of the Spirit as to what we are in ourselves. Both, of course, are perfectly true, and each is important in its own place. But I shall try and explain what I mean; and first, as to the testimony of God.
I. He testifies as to what we are in His presence, through the efficacy of the work of Christ for us. He sees the believer as that work has made him, and not as he thinks of himself, judging from his own feelings. For any one to say that the believer is not perfect in the sight of God, would be to deny His word, and cast an indignity on the sacrifice of Christ. In virtue of that blessed work, every believer, the least as well as the greatest, is placed in the holy presence of God, without a single spot or stain, and so fitted to be there for ever. "For Christ also hath suffered for sins, the just for the unjust, that he might bring us to God." (2 Peter 3: 18) Now, mark the expression, that He might bring us to God. That means, to the knowledge of God — to the favour, the friendship, the presence, and the enjoyment, of God for ever. "The just one" took our place, that we might get His. He having once suffered and died for our sins, we now stand before God as complete and perfect as the work of our divine Substitute can make us. "For by one offering he hath perfected for ever them that are sanctified." (Heb. 10: 14.) When this all-important truth is understood, and kept before the soul, its distress and troubles all vanish, and it is filled with the peace and rest of God. To a newly converted soul, this is indeed an immensely important point. I am most anxious to have your attention fully drawn to it; for I know that the testimony of your own experience, to which you are so prone to look, will just be the opposite of God's.
II. The feelings and experience of the believer himself, through the work of the Holy Spirit in him, are exactly the opposite of peace and rest. "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; that ye should not do those things which ye would." (Gal. 5: 17.) The presence of the Spirit in the soul produces conflict. He discovers sin there, and many things that are unlike Christ, and contrary to the word of God; things which, of course, we should seek to mortify. But if these things occupy us before we know that Christ has put them away, our distress may be very great. And if the conscience is kept lively, its anguish will continue until we see the completeness of our forgiveness, justification, and acceptance, through faith in the precious blood of Jesus. Now, my dear friend, such a discovery of the true character and utter worthlessness of the flesh, ought to make us very humble, but it ought not to fill us with doubt and despair. For, be assured, all the evil which the Spirit reveals, has been put away by the cross of Christ, out of God's sight for ever. And that which He has put away can never be brought up against you. When this blessed truth is seen, instead of being cast down, and questioning your forgiveness and salvation, you will, every day, be learning more and more of the fulness, perfectness, and blessedness of Jesus and His finished work, and your own good-for-nothingness. You will be taught, not to think less of sin, but more of Christ.
But now, what is the Spirit's testimony to Christ, and to His finished work on our behalf? Does He not testify, by His presence in the believer's soul, that He who was on the cross for us is now on the throne as Head of His body the church? Blessed truth! our sins are all put away, and we are one with Christ in glory, through the presence, power, and in-dwelling of the Holy Ghost in us. "He that is joined to the Lord is one Spirit." We have eternal life in Him. The great thing is to get the eye off self, to "have no confidence in the flesh," and to be wholly occupied with a risen, ascended, and glorified Christ at God's right hand.
We have a striking illustration of the flesh and the spirit, in the two sons of Abraham, Ishmael and Isaac. The true character of Ishmael was manifested by the presence of Isaac. We hear nothing of the naughtiness of the former, until after the latter was born. But the bond-woman and her son were to be cast out, for the son of the bondwoman could not be heir with the son of the free woman. (Gen. 21; Gal. 4) This was grievous to the heart of Abraham. It was a hard struggle with nature to cast them out. But Isaac was the sole heir of his father Abraham. The mere child of nature can never be heir to a single promise. Christ is the heir of every promise, and we are joint heirs with Him. But, blessed be God, we are, by faith, His children, and His heirs too, in the full credit of Christ Himself. For, "if children, then heirs; heirs of God and joint heirs with Christ." (Rom. 8: 17.) When thus we have learnt to be done with the pretensions of nature, and occupied with the rights and titles of Christ, our struggling, labour, and trouble of conscience will be at an end. Depend upon it, my dear friend, this is the cause of all your distress. We struggle hard, to take, at least, a part of self into heaven with us. But no! God says it must be cast out. The "strait gate" is only wide enough for Christ to pass through, and the "narrow way" is only broad enough for Him to walk in. So we must be content to leave self outside, and enter, simply, in Christ. But oh! many a long, hard, and weary struggle we have, before we are convinced that self can never get through.
Let your mind dwell much on the word of God as to your position, standing, and acceptance in Christ. Surely it is enough, when God Himself testifies as to your cleanness in His sight, through the precious blood of His own beloved Son. You will now see the point I desire to press on your consideration, namely, the testimony of scripture as to what we are in the presence of God, compared with our own experience.
Take one example more. When Moses speaks of the children of Israel as they were in his sight, what does he say? "Thou art a stiff-necked people . . . . from the day that thou didst depart out of the land of Egypt, until ye came into this place, ye have been rebellious against the Lord." (Deut. 9: 6, 7) What a testimony! and from God's own witness in the midst of the people. But what does God say about this same people? "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." (Num. 23: 21) Amazing truth! What a testimony from the holy One of Israel! But how, you may ask, can both statements be true? Moses states what the people were in their nature and practical ways: God declares what they are in His sight, in virtue of the blood of atonement. Observe, God does not say, there is no iniquity in Jacob, but that "he had not beheld it." There was plenty there, sure enough, but, typically, they were a redeemed people, and under the shelter of the blood of the Lamb. And the Lord had said, "When I see the blood I will pass over you." He could not see both the iniquity and the blood that was shed to wash it away. His eye rested on the blood of the Lamb, and not on the iniquity of the people. He looked at them "from the top of the rocks:" Moses, from the plains below. But, nevertheless, when God dealt with them in government, it was another thing. Then He chastened them for their iniquity and perverseness. When Christ had accomplished the work of redemption, according to the glory of God, we hear Him saying, "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." (John 17) He brings the redeemed ones back, and lays them on the heart of the Father, who now receives them as children, watches over and disciplines them; but it is as a father with the children, He sees no sin on them. The Son has fitted them for the bosom of the "Holy Father," and then He says they are "clean every whit."
May your weary soul now know the sweet repose — the perfect, eternal rest, which the bosom of the Father gives.
Ever, most faithfully and affectionately, yours in Christ, A.M.
"COMPEL THEM TO COME IN."
(READ LUKE 14: 15-24.)
THE grace of God may be compared to a stream gushing from the mountain side; which, though frequently meeting with opposition, flows on. The force of the current manifests the fulness of the fountain. It has many obstacles to overcome; but the stream being fed by an exhaustless spring, it acquires strength in its progress; and rushing past or over every hindrance, it runs on, refreshing the region of its course, until it reaches the meeting-place of kindred streams.
The believer, looking up to God his Father, can say, "All my springs are in thee." The stream of life-giving grace which has reached his soul, flows from the heart of God. "God is love." "Where sin abounded, grace did much more abound." (1 John 4; Rom. 5) From this everlasting spring the stream of saving grace has been flowing on, through our sin-blighted and barren world, ever since the lost condition of man called it forth. It was always there; the shed blood of a spotless victim opened up a channel for its righteous flow, "that as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." Faith's eye will always see the stream of grace, tinged, as it were, with the blood of Jesus.
But oh! with what opposition, from all quarters, has grace had to contend! How often, for a moment, has its course been interrupted, and violently forced into another channel! The nature of God's grace is entirely contrary to man's selfishness. He is angry with God, and hates his brother, because the highest favours of heaven are bestowed on the most unworthy of the children of men. Hence Cain was angry, and killed Abel; and the elder brother was angry, and would not go into the house where grace reigned. (Gen. 4; Luke 15) It has ever been so. Naturally, man dislikes it — speaks against it — seeks to turn it aside and get rid of it altogether, like Israel at Sinai, or, failing in this, he seeks to pollute the pure stream of heaven, by mingling with it the fancied worthiness of his own feelings and doings. In all ages of the world, from every human heart, grace has met with determined opposition; but such is the depth, fulness, and energy of the love of God, the native source of all grace, that nothing can effectually stay its course, or even hinder its progress. The fountain can never fail, the channel can never be choked, and grace, free grace, in spite of every obstacle, must flow on through this desert world, until it has visited, refreshed, and blessed its most distant nations.
These thoughts have been suggested in reading Luke 14: 15-24. Here, our Lord points out the onward course of the pure grace of God, and the spring from whence it flows. In reply to the one who said, while He sat at meat with Him, "Blessed is he that shall eat bread in the kingdom of God," the Lord immediately assured him that the supper was ready, that grace had provided and prepared everything, and that he had a free invitation to come and eat of that heavenly bread. "Then said he unto him, a certain man made a great supper, and bade many; and sent his servants at supper-time to say to them that were bidden, Come, for all things are now ready." They had been previously invited, but now they are intreated to come, for it was "supper-time" and all things were ready. But, alas! "they all with one consent began to make excuse." None of them said, in plain terms, "I will not come," but they were full of excuses. How like the reception that the full, free, and hearty invitations of grace still meet with from many! Few will say plainly, I shall have nothing to do with Christ or His salvation; yet how often are both neglected, nay, despised, for a worldly pleasure — a self-gratification — a shadow — a nothing.
From the beginning God had acted in grace, and saved them that believed His word. But the full expression of His grace was reserved until Christ came. He was "full of grace and truth." (John 1: 14, 16, 17.) "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." (2 Cor. 5: 19.) Grace reigned. None, observe, were unfit or unwelcome guests for the feast on account of their sins. God was not imputing their trespasses unto them. He was acting in grace — pure grace — grace without rebuke. So that there was full forgiveness to the chief of sinners, according to the riches of grace. The guest that was cast out, according to the account given by Matthew (chap. 22), was condemned by the king, not on account of what he had done, but on account of what he had refused. Grace had provided everything. But he despised the robe that was suited to the feast. He was a rejecter of the free grace of God in Christ Jesus. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment? And he said unto him, Friend, how camest thou in hither not having on a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."
Here, observe, nothing is said to the man about what we may call his sins in general, but simply that of having come hither without the wedding garment; and having refused the grace of God, which alone could meet his need, all his other sins, of heart and life, remained, and sank with him into the place of outer darkness. This is deeply solemn. Every remembrance of the ground of condemnation must prove an awful pang of in the depths of woe.
Christ alone is the sinner's salvation. He alone meets all our need. "God hath given to us eternal life, and this life is in his Son." Clearly, then, the Son must be received, or we can never receive eternal life, for the life is in Him. The one question then is, Have I received the Son as my eternal life — my eternal all? When Christ is received by faith, all is received — life — righteousness — pardon — peace, and acceptance.
"My strength, my shield, my safe abode,
My robe before the throne of God."
We have all in Him. "He that hath the Son hath life, and he that hath not the Son hath not life." (1 John 5: 10, 11.) Until Christ is received, nothing is received. The sinner remains in all his guilt, and under the awful weight of his unpardoned sins. Oh! how marvellous that any should be found refusing to be saved, refusing to be clothed in the king's raiment, decked with the king's jewels, and made happy for ever in the king's royal favour. Oh, then, destitute sinner, come! Christless, graceless, homeless sinner, come! Thy God calleth thee, the Saviour inviteth thee, the Holy Spirit entreateth thee, "for all things are now ready." A home, a robe, a welcome, a royal feast, all await thee. Why not come? Why not come now? Remember, oh, remember, that ere long, it must either be the king's banqueting house, or the deep, dark pit of eternal despair.
Our blessed Lord, in the parable before us, refers to three classes in connection with the stream of grace.
1. To those who were much engaged with their own earthly interests, and so had little relish for a heavenly feast. A piece of ground, five yoke of oxen, domestic duties, were more to them than the rich provisions of grace. These things, though right and lawful in themselves so filled their hearts, as to lead them to slight and neglect heavenly things, and thereby proved their eternal ruin. The king at last most solemnly declares of all such, "that none of those men who were bidden shall taste of my supper." They were not condemned, observe, for having, or for attending to these things, but because they were satisfied with them, cared nothing for the provisions of grace, and so refused the invitation to the "great supper." But grace, though disregarded by such, flows on to others.
2. The second class, to whom the Master sent the invitation, were those who were poor and helpless, in the streets and lanes of the city — the right class to value kindness from others. When brought to see and feel our need, and our utter helplessness, such as are here pictured before us, the kindness that offers to meet all our need, will be welcomed and appreciated. And what a picture the Lord here draws of man's spiritual condition! Poor, maimed, halt, blind. In poverty, and without hands to work, or feet to walk, or eyes to see. Oh, what a condition! What but the pure grace of God in the Gospel of His Son can meet such a state of things? It is not enough merely to open a place in a locality, and announce that there will be preaching. If grace be at work, it will do much more, knowing the soul's deep necessities. The neighbourhood must be visited, the streets and the lanes searched, that the spiritually destitute may be found out, an invitation given with beseeching earnestness, and, if possible, brought, it may be, in the first place, to where the Gospel is preached, but with the one object of their being brought to Christ, that they may, ere long, fill the house of the Lord, and dwell with Him for ever. "Go out quickly into the streets and lanes of the city," is the Master's own most urgent command.
3. The third class are found in the extreme outer circles, "the highways and hedges." The nations of the Gentiles, which, when compared with the city of Jerusalem, God's earthly centre, are the distant places of the earth. But grace flows on, its energy and power manifestly increasing notwithstanding the world-wide circle of its course, and the opposition it has had to overcome in every inch of its progress. Its source is in the living God.
Two things seem to characterise the scene of Gospel labour before the banqueting-house is filled, and the door closed.
1. The Master's long-suffering, and patient perseverance in grace. To the first class, He "sent his servant at supper time to say to them that were bidden, Come: for all things are now ready." To the second class, He says, "Go OUT QUICKLY . . . . AND BRING IN HITHER THE POOR," etc. But to the third, He says, "Go OUT . . . . AND COMPEL THEM TO COME IN." Evangelists should be like the press-gang of heaven.
2. The energy of the servant, as one who has caught his Master's spirit. He can return from his preaching mission and say, "Lord, it is done as thou hast commanded, and yet there is room." Blessed is that servant who can give in such an account, "Lord, it is done as thou hast commanded," and still be as fresh for work as ever. "Yet there is room;" as if he had said, May I go out again, and find some more to fill up that room? Oh, what a happy state of things, in any sphere of worthy service, when the servant enters into the Master's spirit, but surely, most of all, in such a sphere as this.
"I think I see the meaning of that text, now, Compel them to come in," said an earnest preacher to the writer a few days ago, and gave in substance the following explanation. "If I meet a friend in the street that I am anxious to see in my own house, I do not merely say to him, The door is open, come in, we shall be glad to see you. No; I entreat him, I urge him, I take him by the hand, and so cause him to feel the earnestness of my heart, that he is compelled to come in. Well, so should we cause unconverted sinners to feel assured of our love for their precious souls, as to compel them to come to Him who loves them infinitely more than we do. I was so convinced that this is the spirit of that text, that last Lord's day evening I was constrained to adopt a new line of action. I felt great earnestness for the conversion of souls in preaching. At the close of the discourse I stated to the people that I should be happy to remain for prayer and conversation, as the Lord might lead, after the usual service was over. I gave a hearty invitation to all, but especially to those who were anxious. Very few left. And, for the first time in my life, in place of remaining near to my desk until the people had removed, I went straight in amongst them. Some of the brothers prayed most earnestly. I began to speak to some who were in deep concern; others followed my example; so that in a short time we had quite a scene of deep interest, and rich blessing — indeed, such as we have never had before on any occasion. Several were brought into peace, others were passing through deep exercise of soul. One man was so pressed in spirit that he stood up, and in a few simple words, declared what God had done for his soul. The effect was most blessed. We have had special meetings for prayer, that the work may go on. The brethren are all stirred up.
Thus the stream of God's rich, full, unwearied, persevering grace flows on, and thus it must flow on, ever deepening, widening, and extending, until it has reached the utmost limits of God's purposes of love, and gathered from the nations of the earth as many precious souls as shall fill the house, which is as large as the heart of God.
May the Lord, the heavenly Master, so teach, guide, and lead all His dear servants now in the gospel-field, fully to carry out the true meaning of the text, in the divine power of the Holy Spirit, so that many around us may be morally compelled to come in, and that His house may soon be filled.
I want an even, strong desire,
I want a calmly fervent zeal,
To pull poor souls out of the fire,
So snatch them from the verge of hell,
And turn them to a pardoning God,
And quench the brands in Jesu's blood."
THE BAD HALF-CROWN.
A FEW months ago, while waiting for my ticket in a country railway office, I observed a half-crown nailed to the counter. The young man who was giving out the tickets, also attracted my attention. He seemed a sharp youth, and had an air of importance about him, becoming the responsibilities of his office. With his hand raised to the ticket department, and the finger ready to pounce upon the right one, he shouted, "First or second, sir? "
Being the last one that was then waiting, I thought I should like to have a few words with our young friend about the half-crown, so I said to him as I was picking up my change, "What is this you have got nailed to the counter, my boy? "
"A half-crown, sir."
"But why have you it nailed to the counter
"Because it is a bad one, sir."
"So you were determined it should go no further. But now, tell me, does it remind you of anything very serious?"
"I don't know," (looking very straight at me and paying great attention).
"Well, I'll tell you, my boy, what it has brought to my mind, — that will be the end of all hypocrites, they will at last be nailed down under the awful judgment of God. And they will never be able to get away from it. Now, you look at that half-crown. A nail driven through it, — fixed to the one spot, and exposed to public condemnation. Every one sees that it is a detected hypocrite, and exhibited there as a warning to others,
"Now, mark, such will be the end of all who make a profession of religion, but who have not Christ in their hearts. Like that half-crown, they may deceive many for a time, but they cannot deceive God. Can they? Oh no! that half-crown may have passed through a good many hands before it was detected, but at last it fell into the hands of a judge who knew that it was not real, and so condemned it, and would let it go no further. And now, you remember this, God will, at last, ring, as it were, every professor on His counter — His judgment-seat; and every one that is counterfeit, not real, will then be detected, condemned, and nailed to the place of judgment for ever; so that every time you throw down a ticket, and look on this bad half-crown, you are reminded of the awful end of those who are not right in heart with God."
This last sentence was evidently more than our young friend could comfortably bear, for he immediately exclaimed, with his usual sharpness, "I'LL HAVE IT TAKEN UP." After a few words as to the certainty of coming judgment, we parted.
Finding we had to wait a little for the train, a friend who was with me, and who had listened to the conversation, returned to the office for a platform ticket; and without saying a word to the lad, he merely gave him a playful look, pointing to the half-crown, when the youth again said in a very determined tone, "I'll have it taken up."
How like, thought I, to the natural heart. "I'll have it taken up." It had been nailed there for the purpose of warning others against passing bad money, lest they might be detected and brought to judgment. But as soon as it was made to bear as a warning for his own conscience before God, he immediately declared that he would have it removed. Rather than be reminded of the fearful end of those who have not Christ as their righteousness, he would silence the testimony by removing the witness. But ah! what a poor, self-deceiving way this is of getting rid of a present difficulty. The future trouble remains. Yet, alas! how constantly this is done, both by young and old.
The natural mind soon manifests its dislike to the most affectionate warnings of truest friendship. The witness, if not removed, will be unheeded or avoided. How often the lips of wisdom are silent, while the heart burns with the most yearning anxiety to say a faithful word in sweetest, tenderest love, to the object of its deep solicitude. But in vain. Guessing at what is coming, the warning voice is rudely hushed, by a heartless, "I have heard all that before, many a time — what's the good of always coming out with the same thing? I know it quite as well as you can tell me." Under such circumstances the heart must seek relief in pouring out its burning, pent-up love into the bosom of God. The icy indifference of the deceived, perishing sinner, forms a wonderful contrast to the genial sustaining presence of God. "Cast thy burden upon the Lord, and he shall sustain thee." "Let your requests be made known unto God, and the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus." Psalm 55: 22; Phil. 4: 6-9.
Most in our day, and perhaps all who read this paper, know, that no man can stand approved before God in his own righteousness. He may have been, touching the outward letter of the law, blameless, but when tried by God's standard, he will surely be found deficient, disapproved, and rejected. "Enter not into judgment with thy servant," said David, "for in thy sight shall no man living be justified." "All our righteousnesses," says Isaiah, "are as filthy rags." (Ps. 143: 2; Isa. 64: 6.) These truths are absolute. We have not to wait till we reach the judgment-seat to know God's estimate of man's righteousness.
It is something peculiarly offensive to Him. Not only is it as "rags," compared with a perfect garment, but as "filthy rags," compared with the robe of spotless white. Such a condition of soul is most loathsome to the holiness of God, and must be judged by His righteousness. Woe, woe, eternal woe, must be the sinner's portion who appears before the judgment-seat in such a state.
Had scripture said "all our wickednesses are as filthy rags," there might have been some hope for the righteousnesses, but when it says, "all our righteousnesses are as filthy rags," all hope is cut off. The best things we have, or can produce, are totally rejected as utterly unfit for God, and for the place of His holiness. Fair appearances there may be, and that which will pass among men as genuine enough for any one. But God looks on the heart. He has but one standard. He looks for Christ. He tests the heart's estimate of Him. If that dear name be found graven on its tablets as its all in all, it will surely pass as the genuine, current coin of the realm of heaven. But oh! where Christ is not the stamp of the heart, all is utterly worthless to God. If He fills it not, it must be empty indeed, whatever else may be in it. If there be no Christ in the heart, there can be no pardon, no peace, no salvation, no eternal life. Sin remains, and all its direful and never-ending consequences. What will, what can, God say to a Christless soul at the judgment-seat? "Depart from me, ye cursed, into everlasting fire, prepared (not for you, but) for the devil and his angels." (Matt. 25: 41.) This must be the fearful and inevitable doom of all who live and die without a personal interest in Christ, whatever their appearances, or professions may have been in this world. Nothing but the blood of Christ can save a soul from the lake of fire. Nothing but the preciousness of Christ can stamp a soul for the rank of heaven. His precious blood alone cleanseth from all sin, and He, Himself, is the righteousness of God to every one that believeth. Ephesians 1: 7; Romans 10: 1-13.
I observed that the bad half-crown had a shining face like the good ones, and, outwardly, it had the same stamp upon it. But at heart it was bad, there was no silver there. Only base metal. It was a hypocrite — a mere professor. It pretended to be what it was not. It had a fair outward appearance, but no reality in heart. I observed, further, that the nail of judgment pierced both the head and the heart. Mournful illustration of the seat of the thoughts, the understanding, the will, the desires, the affections and passions, being penetrated with the iron rod of God's sore displeasure. Oh! is such, in very deed, the end of the mere formalist? Unquestionably; and of all Christless, graceless, souls. The righteousness of God must judge evil. But I also further thought, will the wicked at last be fixed to one place? The doomed half-crown could not move a hair's breadth. How monotonous — how ignominious! Affixed to one spot, a public spectacle. Labelled, "A once shining professor, but now a detected, dishonoured, doomed, deceiver." But oh! thought I, shall it be thus at last with all who have no true interest in Christ, professors or not professors? Most assuredly. The word of truth has gone forth from the lips of Him who cannot change. It stands recorded in the statute book of heaven. And thus it runs, and may my reader mark it well. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." John 3: 26.
My mind now turned to a case in point — to one who made a great profession. I mean the man who had not on the wedding garment. (Matt. 22) It does not appear from the parable that any of the guests thought that he was different from themselves, so thoroughly had the reality been imitated. And so it is now. Immense numbers in the present day make a profession of religion, of whom, no man on earth could feel quite certain as to whether they were real, or merely formal Christians. Their lives are strictly moral, they regularly attend some place of worship, they give of their money for church, mission, and benevolent purposes; they sing psalms and hymns as sweetly as any one. They read the scriptures, pray and preach, it may be, in public, and yet when the unmistakable signs of divine life in the soul are looked for, the search is in vain. We have to leave such cases, thankful that we are not their judges, until the Lord come.
Such seems to have been the case in the parable. He may have occupied a high place amongst professors. But there was no cleaving of the heart to Christ, and trusting in Him alone. Oh, no! for the full promise of God is sure to all who trust in Jesus. "Blessed are all they that put their trust in him." (Ps. 2: 12.) He was a stranger to the love and grace of God in Christ Jesus. He was a rejecter of grace and man is saved by grace alone, through faith, without works of law.
But though he had succeeded in deceiving the guests, he could not deceive the king. "And when the king came in to see the guests he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither, not having on a wedding garment? and he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."
Alas, alas! what a close to a long life of high sounding profession! What an end for one who has had a high place in the church on earth. And, alas, for all who have not Christ. Bound hand and foot, and cast into the place of judgment. Now, he must lie where he falls. He must abide in the place wherein he is cast. There was a time when he was determined to have his own will, and to enjoy his own way, in spite of every warning. But now, he is nailed to the one spot. He can have his own will and his own way no longer. Wrapped in the vile and worthless rags of his own evil and hypocritical ways, he is cast outside the presence chamber of the king, and has no means of resisting the righteous but fearful judgment that he has brought upon himself. Oh! that careless, thoughtless sinners, and mere nominal professors would think on these awful realities now, and take warning. The time is fast coming when it may be too late. Soon shall all who now dwell on the earth have to take their respective places, either in the bright and sunny regions of eternal glory, or in the dark and murky region of eternal woe.
The scriptures are plain and absolute. God is righteous, and He can approve of nothing less righteous than Himself. He is the only true God, and can accept of nothing less true than Himself. He has but one standard, and Christ alone is up to His measure. Nothing will pass as current at the judgment-seat that has not the name of Christ stamped upon it. The sinner can only be received, approved, and justified in the worthiness of Christ. He is the way, the truth, and the life. No man can come unto the Father but by Him. He is the door, the only way of entrance into the Father's house.
When the sinner draws near to God now, in the faith of his own worthlessness, and the worthiness of Christ, he is accepted. "Accepted in the beloved." And Christ is ready to receive all that come to Him. He casts out none. Oh! then, unpardoned, unsaved sinners, whether you have made a profession or not, at once, with your whole heart, turn to Jesus, in the full assurance of His pardoning love. Be assured that He is waiting, ready to receive you. Oh! doubt Him not, believe Him, trust Him. He is able, He is willing, to save the chief of sinners. Oh! at once, without delay, flee to the arms of Jesus. Flee from your evil habits, and from the awful doom of outer darkness. As a lost sinner, take refuge in Him who was nailed to the cross for sinners, for you, and yet, as another has said,
"Sins they were, not nails, which held Him,
Sinner, there He died for thee."
He wore a crown of thorns, emblem of the curse of sin, that you might wear a crown of glory — fruit of grace divine. His side was pierced with a soldier's spear, that you might find a resting-place in His heart for ever. He bore the judgment of God against sin, that you might enjoy an eternal weight of glory. Oh! then, be careless no longer, slight the Saviour of sinners no longer. Believe in Him, according to the word of God. But, oh! see that you believe now. Can you lie down to sleep another night, with all your sins upon your soul? Surely not. Look to Jesus, and your eyes shall be enlightened, your burden removed. "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Acts 10: 43.
"LOOK UNTO ME."
WE have frequently had submitted to us, in substance, the following question and remarks, namely, "Why is it that so many sincere Christians never get rid of doubts, fears, and questionings, as to the full assurance of their salvation? Sometimes they seem sure, and are bright and happy, but in a little while they seem depressed, doubt their interest in Christ, and are most unhappy. We know of some who are every now and then on the borders of despair, and even when they do find something like peace, they are in constant terror that it will not last long; so that it can never be said of such that they have true peace or rest."
Such a state of things we know to be very common, and believe it proceeds from different causes in different persons, and in most cases the real cause seems hidden from the person's own mind. In many cases, perhaps more than we suspect, a dark, fluctuating state of soul is the result of its faint and feeble desires after the knowledge of the Person of Christ. If the soul really desire the knowledge of Jesus, valuing Him above all other things, we may rest assured that He will reveal Himself to that soul. And, as a happy consequence, light, peace, joy, and stability would characterise its condition. Is not the Holy Spirit grieved because we value so little, and breathe so faintly after, the knowledge and fellowship of the Lord Jesus? The grand object of His mission is to reveal Christ to the soul. "He shall glorify me, for he shall receive of mine, and shall show it unto you." John 16: 14.
How often, alas, are some almost entirely occupied with themselves, in one way or another, in place of Christ — their faith, their feelings, their clouds, or their gleams of sunshine. Still it is all and only self. The Person of the Lord Jesus, and His wondrous love, are but little dwelt upon, either in their thoughts or in conversation and, consequently He is but little known, loved, and valued. Hence the Spirit is grieved, Christ is not revealed to the soul, and darkness and feebleness necessarily follow. Could self be only set aside as good for nothing, and Christ become all in all to the heart, the soul would rapidly grow and speedily manifest the features of the divine nature, and become more like unto Christ Himself. Oh! to prize more what He is in Himself, and in all His wondrous love to us; and to long after a fuller, deeper character of communion with Him, as our living Head in glory! Then would our souls enjoy the happy liberty of His love.
Again, there are others who, though they may not be occupied with self in that particular way, and may even have an assurance that they are saved, still, know little of the true peace of the gospel, and less of communion with the Person of Christ. They are taken up with something that is lower than Him. Service preoccupies the mind. What we may call the things of Christ, or rather the things of Christianity, occupy them; and though in themselves right and praiseworthy things, these are allowed to come between the heart and the Person of their Lord and Master. This will prove sad work for the soul, and must lead to dryness, leanness, and unfruitfulness in joy, and peace. Oh! for more of the spirit of him who said, "For me to live is Christ." (Phil. 1: 21, 22.) When Christ Himself is the object and centre of the heart, its peace and joy will abound, and thereby be strengthened for happy and abundant labours. The third of the Philippians is a practical chapter on this point. The servant need not labour less, but keep service in its own place, that Christ may have fully and entirely His.
But there is another class, and one to which we would more especially direct our attention. We refer to those who may, or may not, have been recently awakened, but who are earnestly seeking peace with God through our Lord Jesus Christ. This is now a numerous class, blessed be the name of the Lord. May it be increased a hundred-fold. Many are brought into peace, it may be, the same evening that they are awakened, but their enjoyment of it, in some instances, is interrupted at a very early stage of their new course. Here the enemy will seek to persuade the young converts, that what was called conversion is all a delusion, and that they have neither part nor lot in the matter. Such fiery darts can only be quenched by the shield of faith; not by reasoning, or even by referring to the date of conversion, but only by looking to Jesus, and trusting in Him. When the eye is kept fixed on Christ, Satan's darts fall powerless to the ground. Others, again, in place of being brought into peace at once, continue for some time in distress, and pass through deep exercise of soul. "But why is this?" our inquirer may ask. "Is this experience necessary to genuine conversion?" Certainly not. It may accompany it, but the scriptures teach us that a soul is converted when it is truly turned to God. The expression of the change may be very feeble, and connected with much that hinders it, but when it is real, conversion has taken place; the soul has a new life and new desires. Acts 11: 21; Acts 15: 19; 1 Thessalonians 1: 9.
But surely it is no marvellous thing for a soul to be deeply agitated when first it sees its condition under sin, in the light of God's presence; nor that it should be easily disturbed, until it be more deeply rooted in the truth of God, although it has got a glimpse of the ground of peace. The main source, we believe, of all such distress and changeableness, is the soul looking at things which concern it from a wrong point of view. The constant tendency of an anxious soul is to judge of God, and what He is to it, from its own feelings. Hence, its conclusions are entirely wrong. In place of thinking of God according to the revelation which He has given us of Himself in Christ, it reasons about Him from what it feels within. This wrong way of looking at divine things must necessarily lead to great misapprehension, confusion, and perplexity. And while the soul continues so to look at things, its distress must remain. No relief can be found until it looks outside of itself. God in Christ, the Saviour-God, is the true object of faith. (Isaiah 45; John 4) In place of reasoning from its own feelings up to God, it must learn to reason from God down to its feelings. This is the only right point of view for a soul at all times, whether it be in the condition of a babe, a young man, or a father.
The all important questions for an anxious soul are not what it feels and what it thinks, but such as the following:
1. What is God to me a guilty sinner?
2. What has God done to save me a lost sinner?
3. What will God do for me an awakened, seeking sinner?
4. What will God be to me a believing sinner?
To some of our readers, and especially our youthful readers, these questions may be subjects of interesting scriptural inquiry. And when the first is understood, the doubts and fears will be all gone, and the second, third, and fourth will be quite plain. So we will leave them, and give, in illustration of our subject, the substance of a recent conversation with a young man in deep concern about his soul.
"Do you really believe that God regards you as a great sinner?"
"Oh yes, indeed I do; I am sure of that."
"But now, tell me, how are you sure of that?"
"Because I know it — I feel it; I have been a very great sinner."
"But is there no other way that we may know it besides feeling it? Has not God told us in His word that we are all sinners?"
"Yes, I know He has, and I would give the world to know that I am pardoned."
"Oh, you need not speak about giving; God is not asking anything; neither is He seeking to condemn you because of your sins, but to turn your heart to Jesus. But now, take the ground of faith as a sinner. You can only have to do with God now by faith. Know and believe that you are a sinner, not because you feel it, but because God says it. And then comes the important question, What is God to me a sinner? Now, don't look within, look to Himself, hear His word. What does it say? 'But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.' (Rom. 5: 8) Can you receive the truth here so plainly stated, namely, that God is love to you a sinner?"
"The word says it, and we should believe it; I know that."
"But should not you believe it now? Will it be truer tomorrow? Does not God say He loves the sinner? and you say that's what you are. Therefore He says plainly that He loves you."
"That's what I want to believe, but I can't feel that He loves me; my sins seem so great."
"Well, that's true, but in place of looking at your sins, as you know them in yourself, look at them in the light of this verse, and you will see that it is by means of these that you know how much God loves you. It was your sins that drew forth this wondrous love, in the gift of Jesus. God loved us, Christ died for us, 'while we were yet sinners' — while we were as black and vile as sin could make us. Righteousness judged the sins, and love saves the sinner, through the sufferings and death of the blessed Lord Jesus. Oh, wondrous, wondrous love! But mark, this is not all. Not only has God manifested His love in giving Jesus to die for you a sinner, but the same love has followed you in all your wanderings, and followed you to this room tonight, and now He has laid His hand of love upon you, and is drawing you to His beloved Son. Oh, yield your heart to the drawings of His love! Look up! only look to Jesus! Hear Him saying to you, 'Look unto me, . . . . and be ye saved,' and 'Come unto me, . . . . and I will give you rest.' Be done, then, with your feelings and reasonings about yourself. Dwell on the love of God as it has been manifested in the death of Christ for you, and let your whole soul rest on the truth of that word, 'The blood of Jesus Christ, God's Son, cleanseth us from all sin.' The moment you take your place among the 'us' who believe, your sins are all cleansed away. The answer of Jesus to your every anxious look and earnest desire, is, Thy sins which were many are forgiven. Go in peace, 1 John 1: 7; Luke 7: 36, 50."
"Well, I think I believe all that; I see it quite differently now. But I thought that I ought to feel it all in myself, before I could believe it was true to me. I now see I must not look to myself, but only to Jesus."
"Yes, my dear young man, the only sure way of keeping our eyes off ourselves, is to keep them fixed on Jesus."
Before closing this paper, we desire to say a plain word on the perplexing subject of "feeling." We meet with it everywhere. The mistake into which so many fall, is that of confounding the enjoyment of truth, when believed, with the mere feelings or impressions of their own minds. When persons say, "I can't feel that God loves me, that Christ died for me, that my sins are forgiven," we believe that they simply mean, "I do not enjoy or feel the power of these blessed truths." But how can these or any other truths be enjoyed, or their power felt, until they are believed? Faith never refers to self, but always to the word of God. We meet with many who want to feel that they are believers, before they have believed the truth, and to feel that they are safe before they trust in Jesus.
Now, this is all confusion. The truth to be believed, mark, is outside of self — the enjoyment of it is within. "The Lord direct your hearts," says the apostle, "into the love of God, and into the patient waiting for Christ." (2 Thess. 3: 5.) These blessed central truths are ever the same — unchangeable, outside, and independent of the believer; nevertheless, they are to be enjoyed in the heart. But if we at times fail to realise their power, and to enjoy them in our hearts, they remain unchangeably the same. The object of faith is ever outside of self — the enjoyment of it within. Our failing to enjoy the object, can never lessen its value, or change its character.
The truth as to pardon, peace, and acceptance must be received in faith before it can be enjoyed, or its power felt. The same moment that the sinner is brought to Jesus in faith, the whole need of the soul is met — fully, perfectly, and for ever met. When this is believed, the soul has rest; not, observe, in its own feelings, but in the word of Christ believed. He never says to one who comes to Him, "I will forgive." No, blessed be His name; but, in plainest terms He says, "Son, daughter, thy sins are