Redemption is now accomplished, Christ is exalted to be a Prince and a Saviour, the Holy Ghost has come down, the canon of inspiration is complete, everything has been done that love could do. If, therefore, in the face of all this acc.u.mulated light and privilege, a man is found still in unbelief, still living in his sins, surely he has much reason to fear lest this word be p.r.o.nounced upon him at the last, "Woe unto thee, gospel rejector." "Because I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at nought all My counsel, and would none of My reproof; I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me" (Prov. i. 24-28). May these words be used by the Holy Ghost to awaken some careless reader, and lead him to the feet of Jesus!
Let us now turn, for a moment, to
THE RESOURCES
which the true, the perfect, the divine Workman found in G.o.d. That blessed One had, most surely, His rebuffs in this wretched world; but He had His never-failing resources in G.o.d; and, hence, when everything seemed against Him, when He might say, "I have labored in vain, and spent My strength for nought and in vain;" when unbelief, hardness of heart, and rejection met His view on every side, "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight. All things are delivered unto Me of My Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him."
Here, then, were the resources--the rich and varied resources of the true Workman, who could thank G.o.d in everything, and at all times. He was unmoved in the midst of all. If the testimony was rejected, if the message fell upon deaf ears and uncirc.u.mcised hearts, if the precious seed which was scattered by His loving hand fell upon the beaten highway and was borne off by the fowls of the air, He could bow His head and say, "I thank Thee, O Father. Even so, Father; for so it seemed good in Thy sight." There was no failure on His part. He ever walked and worked in the perfect line of the divine counsels. Not so with us. If our testimony is rejected, if our work is unproductive, we may have to inquire as to the cause. We may have to judge ourselves in the matter. Perhaps we have not been faithful. The lack of result may be wholly attributable to ourselves. It might have been different had we been more single-eyed and devoted. We might have gathered golden sheaves in yonder corner of the field, had it not been for our own carnality and worldliness. We were self-indulgent when we ought to have been self-denying; we were governed by mixed motives. In short, there may be a thousand reasons, in ourselves and in our ways, why our labor has proved unproductive.
But with the only perfect Workman, this was not the case, and hence He could calmly retire from the rebuffs without into the resources within. It was all bright with Him there. "I thank _Thee_." He stayed His heart upon the eternal counsels of G.o.d. All things were delivered unto Him; and, as He says, elsewhere, "All that the Father giveth Me shall come to Me." It was all settled, and all right. The divine counsel shall stand, and the divine good pleasure shall be accomplished. What a sweet relief for the heart amid rebuffs and disappointments! G.o.d will perfect that which concerneth His servants; and even where there are mistakes and failures, as alas! there are in abundance with all of us, the Lord"s rich grace abounds over all, and actually takes occasion from our very mistakes to shine out all the more brightly--though, a.s.suredly, the mistakes must produce their own painful and humiliating results. It is the remembrance of this which alone can give calm repose in the midst of the most discouraging circ.u.mstances. If we take the eye off G.o.d, our souls must soon be overwhelmed. It is our privilege to be able, in our little measure, to thank G.o.d in view of everything, and take refuge in His eternal counsels, which must be made good despite all the unbelief of man, and all the malice of Satan.
But we must draw this paper to a close, and shall do little more than quote the precious words which set forth
THE RETURNS
which our blessed Lord and Saviour makes to us. "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For My yoke is easy and My burden is light."
These words are familiar to our readers, and we but introduce them here as completing the lovely picture presented in our chapter. We feel a.s.sured the spiritual reader will greatly enjoy the presentation of the divine Workman in His rebuffs, His resources, and His returns.
It is a marvelous lesson indeed. The Lord Jesus retires from a scene of disappointments, and finds all His springs in G.o.d; He then comes forth into the midst of the very scene that had repulsed Him, and makes His gracious returns. It is all in perfect grace--grace unfailing--mercy inexhaustible--patience unwearied. True, He had sent an answer to the Baptist; He had faithfully portrayed the men of that generation; He had denounced a solemn woe upon the impenitent cities; but He can come forth in all the divine freshness and fulness of the grace that was in Him, and say, to every heavy laden soul, "_Come unto Me_."
Beloved reader, all this is divine. It draws out our hearts in worship and thanksgiving. If _faithfulness_ is constrained, in the view of aggravated impenitence, to say, "_Woe_ unto thee," _grace_ can address every burdened heart in the touching accents, "_Come_ unto _Me_." Both are perfect. The Lord Jesus felt the rebuffs. He would not have been very man if He had not felt them. Yes, He felt the rebuffs.
He could say, "I looked for some to take pity, but there was none; and for comforters, but I found none." Mark, "_I looked_." His loving human heart fondly "looked" for pity, but found it not. He looked for comforters, but looked in vain. There was no pity for Jesus--no comforters for Him. He was left alone. Loneliness and desolation, thirst, ignominy and death--such was the portion of the Son of G.o.d and Son of man. "Reproach," says He, "hath broken my heart." It is a fatal mistake to suppose that the Lord Jesus did not feel in every respect, as man should feel, the varied exercises through which He pa.s.sed. He felt everything that man is capable of feeling except sin, and this latter He bore and expiated on the cross, blessed be His name!
This is not only a great cardinal doctrine of the christian faith, but a truth of infinite sweetness to the heart of every true believer.
Jesus, as man, felt what it was to be neglected, to be disappointed, to be wounded and insulted. Blessed Jesus! thus it was with Thee, down here, because Thou wast very man, perfect in all that became a man, in the midst of this heartless world. Thy loving heart sought sympathy, but found it not. Loneliness was Thy portion while craving sweet companionship. This world had no pity, no comfort for Thee.
And yet, mark the grace which breathes in those words, "Come unto Me."
How unlike us! If we, who so often deserve them, because of our ways, meet with rebuffs and disappointments, what returns do we make? Alas!
for the answer. Chagrin and sourness, fault-finding and bitter complaints. And why is this? It may be said we are not perfect:--certainly not in ourselves; but we may rest a.s.sured, that if we were more in the constant habit of retiring from the rebuffs of the world or of the professing church, into our resources in G.o.d, we should be much better able to come forth and make gracious returns in the midst of the scene which had repulsed us. But it too often happens that instead of being driven in upon G.o.d, we are driven in upon _self_; and the consequence is that, instead of returning grace, we return bitterness. It is impossible that we can make a right return if we fail to realize our right resource.
Oh, that we may really learn of Jesus, and take His yoke upon us! May we drink into His meek and lowly spirit! What words--"Meek and lowly!"
How unlike nature! How unlike the world! How unlike us! How much pride, haughtiness, and self-sufficiency in us! What self-confidence, self-seeking, and self-exaltation! May the Lord give us to see ourselves as He sees us, so that we may be in the dust in His presence, and ever walk humbly before Him. May it be given us to prove, in this day of headiness and high-mindedness, the moral security of a lowly mind and a humble spirit--gladly bearing His yoke--the yoke of entire subjection to our Lord"s will in all things.
This is the secret of true peace and power. We can only taste of true rest of heart when the will is kept in subjection. It is when we can meet every dispensation of our Father"s hand with an "Even so," that rest is our portion. If our will is active, rest must be out of the question. It is one thing to _receive_ rest of conscience on coming to Jesus, at the first, and quite another thing to _find_ rest of heart through taking His yoke and learning of Him. May it be given us to know very much more of the latter, in this day of restless activity.
DIVERSITY AND UNITY
It is at once interesting and instructive to mark the varied lines of truth presented in the New Testament, all finding their common centre in that blessed One who is the truth. We see this, both in the Gospels and in the Epistles. Each of the four Evangelists, under the direct guidance and power of the Holy Ghost, gives us a distinct view of Christ. Matthew presents Him in His Jewish relations--as the Messiah, the Son of David, Son of Abraham--heir of the promises made to the fathers. Mark presents Him as the earnest workman, the diligent servant, the laborious minister, the incessant preacher and teacher.
Luke gives us "The Man Christ Jesus," in His human relations, Son of man, Son of Adam. John is occupied with the Son of G.o.d, Son of the Father, the heavenly Man, in His heavenly relationships.
Thus each one has his own specific line. No two are alike, but all agree. There is lovely variety, but the most perfect harmony; there is diversity and unity. Matthew does not interfere with Mark; nor Mark with Luke; nor Luke with John. There is no collision, because each moves in his own proper orbit, and all revolve round the one grand centre.
Nor could we do without any one of the four. There would be a serious blank if one were missing; and it is the Holy Spirit"s purpose and joy to set forth every ray of the moral glory of the Son of G.o.d. Each Gospel fulfils his own service, under the guiding hand of the Holy Ghost.
So also is it in the Epistles. Paul"s line of things is as distinct from Peter"s, as Peter"s is from John"s, or John"s from James".[13] No two are alike, but all agree. There is no collision, because, like the four Evangelists, each moves in his own appointed orbit, and all revolve round the one common centre. The orbit is distinct, but the centre is one. Paul gives us the great truth of man"s relation with G.o.d, on the ground of accomplished redemption, together with the counsels of G.o.d as to Israel and the Church. Peter gives us the Christian pilgrimage and G.o.d"s government of the world. James insists upon practical righteousness. John opens up the grand theme of eternal life; first with the Father, then manifested in the Son, communicated unto us, and finally displayed in the glorious future.
[13] A pamphlet "The Ministries of Peter, of Paul and of John" sets forth beautifully the special lines of these various ministries.
(Price, 15cts.)
Now, it would be the very height of folly on our part to inst.i.tute any invidious comparison between those varied lines of truth, or the beloved and honored instruments by whom those lines are presented to us. How silly it would be to set up Matthew against Mark, Mark against Luke, Luke against John, or John against all the rest! How puerile it would be for any one to say, "I go in for Paul"s line of things, only. James seems below the mark. Peter and John I do not appreciate. Paul is the man for me. His ministry suits me."
All this we should, at once, denounce as sinful folly, not to be tolerated for a moment. The varied lines of truth all converge upon one glorious and blessed centre. The varied instruments are all employed by one and the self-same inspiring Spirit, for the one grand object of presenting the varied moral glories of Christ. We want them all. We could no more afford to do without Matthew or Mark than we could do without Luke or John; and it is no part of our business to undervalue Peter or James, because they do not give such a lofty or comprehensive range of truth as Paul or John. Each is needful in his place. Each has his work to do, his appointed line of things to attend to, and we should be doing serious damage to our own souls, as well as marring the integrity of divine revelation, if we were to confine ourselves to any one particular line of truth, or attach ourselves exclusively to any one particular instrument or vessel.
The early Corinthians fell into this grave error, and thus called forth a sharp rebuke from the blessed apostle Paul. Some were of Paul; some of Apollos; some of Cephas; some of Christ. All were wrong; and those who said they were of Christ were quite as wrong as any of the others. They were carnal, and walked as men. It was a grievous folly to be puffed up for one against another, inasmuch as they were all Christ"s servants, and all belonged to the whole Church.
Nor is it otherwise now in the Church of G.o.d. There are varied kinds of workmen, and varied lines of truth; and it is our happy privilege, not to say our holy duty, to recognize and rejoice in them all. To be puffed up for one against another, is to be "carnal and walk as men."
To depreciate any of Christ"s servants is to depreciate the truth which he carries, and to forsake our own mercies. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ"s; and Christ is G.o.d"s."
This is the true and the divine way to look at the matter; and this, too, is the way to avoid sects, parties, cliques and coteries in the Church of G.o.d. There is one body, one Head, one Spirit, one divine and perfect revelation--the Holy Scriptures. There are many members, many gifts, many lines of truth, many distinct characters of ministry. We need them all, and therefore G.o.d has given them all.
But, most surely, G.o.d has not given the various gifts and ministries for us to set one against another, but that we may humbly and thankfully avail ourselves of all, and profit by them according to His gracious purpose in giving them. If all were Pauls, where were the Peters? If all were Peters, where were the Johns?
Nor this only; but what must be the effect of going in for any one particular line of truth, or character of ministry? What but to produce an imperfect christian character? We are all sadly p.r.o.ne to onesidedness, and nothing more ministers to this evil than an inordinate attachment to some one particular branch of truth, to the exclusion of other branches equally important. It is by "_the truth_"
we are sanctified--by all, not by _some_ truth. We should delight in every department of truth, and give a cordial welcome to each vessel or instrument which our G.o.d may be pleased to use in ministering His truth to our souls. To be puffed up for one against another is to be more occupied with the vessel than with the truth which the vessel contains, more occupied with man than with G.o.d--a grievous mistake!
"Who then is Paul, or who is Apollos, but ministers by whom ye believed, even as _the Lord gave to every man_?"
Here lies the grand principle. G.o.d has various instruments for His work, and we should value them all as _His_ instruments, and nothing more. It has ever been Satan"s object to lead the Lord"s people to set up heads of schools, leaders of parties, centres of cliques, thus splitting up the Church of G.o.d into sects, and destroying its visible unity. Let us not be ignorant of his devices; but in every possible way "_endeavor_ to keep the unity of the Spirit in the uniting bond of peace."
How is this great object to be attained? By keeping near the Centre--by abiding in Christ--by habitual occupation with Himself--by drinking deeply into His spirit, and walking in His footsteps--by lying at His feet, in true brokenness of spirit and humility of mind--by thorough consecration to His service, the furtherance of His cause, the promotion of His glory, the prosperity and blessing of every beloved member of His body.
Thus shall we be delivered from strife and contention, from the discussion of profitless questions and baseless theories, from partiality, prejudice, and predilection. We shall be able to see and appreciate all the varied lines of truth converging upon the one divine Centre, the varied rays of light emanating from the one eternal Source. We shall rejoice in the great fact that, in all the ways and works of G.o.d, in every department of nature and grace, in things on earth and things in heaven, in time and eternity, it is not a dull uniformity but a delightful variety. In a word, G.o.d"s universal and eternal principle is "DIVERSITY AND UNITY."
LIVING BY FAITH
"The _just shall live by his faith_." This weighty statement occurs in the second chapter of the prophet Habakkuk; and it is quoted by an inspired apostle in three of his epistles, namely, Romans, Galatians, and Hebrews, with a distinct application in each. In Rom. i. 17 it is applied to the great question of righteousness. The blessed apostle declares himself not ashamed of the gospel; "for it is the power of G.o.d unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of G.o.d revealed, on the principle of faith, to faith: as it is written, The just shall live by faith."[14]
[14] The phrase "from faith to faith" is quite unintelligible. We have given in the text the literal rendering of the Greek words e?
p?ste?? e?? p?st?? be obtained. It is not on the ground of works, but of faith; and it is revealed to faith. Our apostle repeatedly contrasts e? p?ste?? with e? e????--the principle of faith, with the principle of works. Blessed contrast!
Then, in the third of Galatians, where the apostle is seeking to recall those erring a.s.semblies to the foundations of Christianity, he says, "But that no man is justified by the law in the sight of G.o.d, it is evident: for, The just shall live by faith."
Finally, in the tenth of Hebrews, where the object is to exhort believers to hold fast their confidence, we read, "Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of G.o.d, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith."
Here we have faith presented not only as the ground of righteousness, but as the vital principle by which we are to live, day by day, from the starting-post to the goal of the Christian course. There is no other way of righteousness, no other way of living, but by faith. It is by faith we are justified, and by faith we live. By faith we stand, and by faith we walk.
Now this is true of all Christians, and all should seek to enter into it fully. Every child of G.o.d is called to live by faith. It is a very grave mistake indeed to single out certain individuals who happen to have no visible source of temporal supplies, and speak of them as though they alone lived by faith. According to this view of the question, ninety-nine out of every hundred Christians would be deprived of the precious privilege of living by faith. If a man has a settled income; if he has a certain salary; if he has what is termed a secular calling, by which he earns bread for himself and his family, is he not privileged to live by faith? Do none live by faith save those who have no visible means of support? Is the life of faith to be confined to the matter of trusting G.o.d for food and raiment? What a lowering of the life of faith it is to confine it to the question of temporal supplies! No doubt it is a very blessed and a very real thing to trust G.o.d for everything; but the life of faith has a far higher and wider range than mere bodily wants. It embraces all that in any wise concerns us, in body, soul, and spirit. To live by faith is to walk with G.o.d; to cling to Him; to lean on Him; to draw from His exhaustless springs; to find _all_ our resources in Him; and to have Him as a perfect covering for our eyes and a satisfying object for our hearts--to know Him as our _only_ resource in all difficulties, and in all our trials. It is to be absolutely, completely and continually shut up to Him; to be undividedly dependent upon Him, apart from and above every creature confidence, every human hope, and every earthly expectation.
Such is the life of faith. Let us see that we understand it. It must be a reality, or nothing at all. It will not do to talk about the life of faith; we must _live_ it; and in order to live it, we must know G.o.d practically--know Him intimately, in the deep secret of our own souls.
It is utterly vain and delusive to profess to be living by faith and looking to the Lord, while in reality our hearts are looking to some creature resource. How often do people speak and write about their dependence upon G.o.d to meet certain wants, and by the very fact of their making it known to a fellow-mortal they are, in principle, departing from the life of faith! If I write to a friend, or publish to the church, the fact that I am looking to the Lord to meet a certain need, I am virtually off the ground of faith in that matter.
The language of faith is this: "My soul, wait thou _only_ upon G.o.d; for my expectation is from Him." To make known my wants, directly or indirectly, to a human being, is departure from the life of faith, and a positive dishonor to G.o.d. It is actually betraying Him. It is tantamount to saying that G.o.d has failed me, and I must look to my fellow for help. It is forsaking the living fountain and turning to a broken cistern. It is placing the creature between my soul and G.o.d, thus robbing my soul of rich blessing, and G.o.d of the glory due to Him.
This is serious work, and it demands our most solemn attention. G.o.d deals in realities. He can never fail a trusting heart. But then, He must be trusted. It is of no possible use to talk about trusting Him when our hearts are really looking to creature-streams. "What doth it profit, my brethren though a man _say_ he hath faith?" Empty profession is but a delusion to the soul and a dishonor to G.o.d. The true life of faith is a grand reality. G.o.d delights in it, and He is glorified by it. There is nothing in all this world that so gratifies and glorifies G.o.d as the life of faith. "Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou hast wrought for them that trust in Thee before the sons of men!" (Psa.
x.x.xi. 19).