This is truly humbling to proud human nature. Think of a clear-headed, highly educated, deeply learned, intellectual man, a profound thinker, a powerful reasoner, a thorough philosopher, who has won the honors, the medals, the degrees, that this world"s universities can bestow; and yet he is blind to everything spiritual, heavenly, divine. He gropes in moral darkness. He thinks he sees, a.s.sumes the right to judge and p.r.o.nounce upon things, even upon Scripture and upon G.o.d Himself. He undertakes to decide what is fitting for G.o.d to say and to do. He sets up his own mind as the measure in the things of G.o.d. He reasons upon immortality, upon eternal life, and eternal punishment.
He deems himself perfectly competent to give judgment in reference to all these solemn and weighty matters; and all the while his eyes have never been opened. How much is his judgment worth? Nothing! Who would take the opinion of a man who, if his eyes were only opened, would reverse that opinion in reference to everything heavenly and divine?
Who would think for a moment of being guided by a blind man?
But how do we know that every man in his natural, unconverted state is blind? Because, according to Paul"s commission, the very first thing which the gospel is to do for him is "to open his eyes." This proves, beyond all question, that he must be blind. Paul was sent to the people and to the Gentiles--that is, to the whole human family--to open their eyes. This proves, to a divine demonstration, that all are by nature blind.
But there is more than this. Man is not only blind, but he is in "darkness." Supposing for a moment that a person has his eyesight, of what use is it to him if he is in the dark? It is the double statement as to man"s state and position. As to his state, he is blind. As to his position, he is in darkness; and when his eyes are opened, and divine light streams in upon his soul, he then judges himself and his ways according to G.o.d. He sees his folly, his guilt, his rebellion, his wild, infidel reasonings, his foolish notions, the vanity of his mind, his pride and ambition, his selfishness and worldliness--all these things are judged and abhorred. He repents, and turns right round to the One who has opened his eyes and poured in a flood of living light upon his heart and conscience.
But, further, not only is man--every man--Jew and Gentile, blind and in darkness, but, as if to give the climax of all, he is under the power of Satan. This gives a terrible idea of man"s condition. He is the slave of the devil. He does not believe this. He imagines himself free--thinks he is his own master--fancies he can go where he pleases, do what he likes, think for himself, speak and act as an independent being. But he is the bondslave of another, he is sold under sin, Satan is his lord and master. Thus Scripture speaks, and it cannot be broken. Man may refuse to believe, but that cannot in the least change the fact. A condemned criminal at the bar may refuse to believe the testimony from the witness table, the verdict from the jury-box, the sentence from the bench; but that in nowise alters his terrible condition. He is a condemned criminal all the same. So with man as a sinner; he may refuse the plain testimony of Scripture, but that testimony remains notwithstanding. Even if the thousand millions that people this globe were to deny the truth of G.o.d"s word, that Word would still stand unmoved. Scripture does not depend for its truth upon man"s belief. It is true whether he believes it or not. Blessed forever is the man who believes; doomed forever is the man who refuses to believe; but the word of G.o.d is settled forever in heaven, and it is to be received on its own authority, apart from all human thoughts for or against it.
This is a grand fact, and one demanding the profound attention of every soul. Everything depends upon it. The word of G.o.d claims our belief because it is His word. If we want any authority to confirm the truth of G.o.d"s word, we are in reality rejecting G.o.d"s word altogether, and resting on man"s word. A man may say, "How do I know that the Bible is the word of G.o.d?" We reply, It carries its own divine credentials with it; and if these credentials do not convince, all the human authority under the sun is perfectly worthless. If the whole population of the earth were to stand before me, and a.s.sure me of the truth of G.o.d"s word, and that I were to believe on their authority, it would not be saving faith at all. It would be faith in men, and not faith in G.o.d; but the faith that saves is the faith that believes what G.o.d says because G.o.d says it.
It is not that we undervalue human testimony, or reject what are called the external evidences of the truth of the Holy Scripture. All these things must go for what they are worth; they are by no means essential in laying the foundation of saving faith. We are perfectly sure that all genuine history, all true science, all sound human evidence, must go to establish the divine authenticity of the Bible; but we do not rest our faith upon them, but upon the Scriptures to which they bear witness; for if all human evidence, all science, and every page of history, were to speak against Scripture, we should utterly and absolutely reject them; reverently and implicitly believe it. Is this narrow? Be it so. It is the blessed narrowness in which we gladly find our peace and our portion forever. It is the narrowness that refuses to admit the weight of a feather as an addition to the word of G.o.d. If this be narrowness,--we repeat it with emphasis, and from the very centre of our ransomed being,--let it be ours forever.
If to be broad we must look to man to confirm the truth of G.o.d"s word, then away with such broadness; it is the broad way that leadeth straight down to h.e.l.l. No, reader, your life, your salvation, your everlasting peace, blessedness and glory, depend upon your taking G.o.d at His word, and believing what He says because He says it. This is faith--living, saving, precious faith. May you possess it!
G.o.d"s word, then, most distinctly declares that man in his natural, unrenewed, unconverted state is Satan"s bondslave. It speaks of Satan as "the G.o.d of this world," as "the prince of the power of the air, the spirit that now worketh in the children of disobedience." It speaks of man as "led captive by the devil at his will." Hence, in Paul"s commission, the third thing which the gospel is to do is to turn man from "the power of Satan to G.o.d." Thus his eyes are opened; divine light comes streaming in; the power of Satan is broken, and the delivered one finds himself, peacefully and happily, in the presence of G.o.d. Like the demoniac in Mark v., he is delivered from his ruthless tyrant, his cruel master; his chains are broken and gone; he is clothed and in his right mind, and sitting at the feet of Jesus.
What a glorious deliverance! It is worthy of G.o.d in every aspect of it, and in all its results. The poor blind slave, led captive by the devil, is set free; and not only so, but he is brought to G.o.d, pardoned, accepted, and endowed with an eternal inheritance among the sanctified. And all this is by faith, through grace. It is proclaimed in the gospel of G.o.d to every creature under heaven--not one is excluded. The great commission, whether we read it in Luke xxiv. or in Acts xxvi., a.s.sures us that this most precious, most glorious salvation is unto all.
Let us, ere we close this paper, listen for a moment to our apostle as he discharges his blessed commission in the synagogue at Antioch of Pisidia. Most gladly would we transcribe the whole of his precious discourse, but our limited s.p.a.ce compels us to confine ourselves to the powerful appeal at the end. "Be it known unto you therefore, men and brethren, that through THIS MAN" (Jesus Christ, crucified, risen, and glorified) "is preached"--not promised in the future, but preached _now_, announced as a present reality--is preached "_unto you_ the remission of sins. And by Him all who believe ARE justified from _all things_, from which ye could not be justified by the law of Moses."
From these words we learn, in the clearest possible manner, that every soul in that synagogue was called upon, there and then, to receive into his heart the blessed message which fell from the preacher"s lips. Not one was excluded. "_Unto you_ is the word of this salvation sent." If any one had asked the apostle if the message was intended for him, what would have been the reply? "Unto _you_ is the word of this salvation sent." Was there no preliminary question to be settled?
Not one. All the preliminaries had been settled at the cross. Was there no question as to election or predestination? Not a syllable about either in the whole range of this magnificent and comprehensive discourse.
But is there no such question? Not in that "great commission" whereof we speak. No doubt the grand truth of election shines in its proper place on the page of inspiration. But what is its proper and divinely appointed place? Most a.s.suredly not in the preaching of the evangelist, but in the ministry of the teacher or pastor. When the apostle sits down to instruct believers, we hear such words as these: "Whom He did foreknow, He also did _predestinate_." And again: "Knowing, brethren beloved, your _election_ of G.o.d."
But let it never be lost sight of, when he stands up as an amba.s.sador of Christ, the herald of salvation, he proclaims in the most absolute and unqualified manner a present, a personal, a perfect salvation to every creature under heaven; and every one who heard him was responsible there and then to believe. And every one who reads him now is equally so. If any one had presumed to tell the preacher that his hearers were not responsible, that they were powerless, and could not believe--that it was only deceiving them to call upon them to believe--what would have been his reply? We think we are warranted in saying that a full and overwhelming reply to this, and every such preposterous objection, is wrapped up in the solemn appeal with which the apostle closes his address, "_Beware_, therefore, lest that come upon you which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you."
PART IV.
Having in the former papers dwelt a little upon the _terms_ of "the great commission," we shall now, in dependence upon divine teaching, seek to unfold the truth as to the _basis_. It is of the greatest importance to have a clear understanding of the solid ground on which "repentance and remission of sins" are announced to every creature under heaven. This we have distinctly laid down in our Lord"s own words, "_It behooved Christ to suffer, and to rise from the dead the third day_."
Here lies, in its impregnable strength, the foundation of the glorious commission whereof we speak. G.o.d--blessed forever be His holy name--has been pleased to set before us with all possible clearness the moral ground on which He commands all men everywhere to repent, and the righteous ground on which He can proclaim to every repentant soul the perfect remission of sins.
We have already had occasion to guard the reader against the false notion that any amount of repentance on the part of the sinner could possibly form the meritorious ground of forgiveness. But inasmuch as we write for those who may be ignorant of the foundations of the gospel, we feel bound to put things in the very simplest possible form, so that all may understand. We know how p.r.o.ne the human heart is to build upon something of our own--if not upon good works, at least upon our penitential exercises. Hence, it becomes our bounden duty to set forth the precious truth of the atoning work of our Lord Jesus Christ as the only righteous ground of the forgiveness of sins.
True, all men are commanded to repent. It is meet and right that they should. How could it be otherwise? How can we look at that accursed tree on which the Son of G.o.d bore the judgment of sin and not see the absolute necessity of repentance? How can we hearken to that solemn cry breaking forth from amid the shadows of Calvary, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" and not own, from the deepest depths of our moral being, the moral fitness of repentance? If indeed sin is so terrible, so absolutely hateful to G.o.d, so perfectly intolerable to His holy nature, that He had to bruise His well beloved and only begotten Son on the cross in order to put it away, does it not well become the sinner to judge himself, and repent in dust and ashes? Had the blessed Lord to endure the hiding of G.o.d"s countenance because of our sins, and we not be broken, self-judged and subdued on account of these sins? Shall we with impenitent heart hear the glad tidings of full and free forgiveness of sins--a forgiveness which cost nothing less than the unutterable horrors and agonies of the cross? Shall we, with flippant tongue, profess to have peace--a peace purchased by the ineffable sufferings of the Son of G.o.d? If it was absolutely necessary that Christ should suffer for our sins, is it not morally fitting that we should repent of them?
Nor is this all. It is not merely that it becomes us, once in a way, to repent. There is far more than this. The spirit of self-judgment, genuine contrition and true humility must characterize every one who enters at all into the profound mystery of the sufferings of Christ.
Indeed, it is only as we contemplate and deeply ponder those sufferings that we can form anything approaching to a just estimate of the hatefulness of sin on the one hand, and the divine fulness and perfectness of remission on the other. Such was the hatefulness of sin, that it was absolutely necessary that Christ should suffer; but--all praise to redeeming love!--such were the sufferings of Christ, that G.o.d can forgive us our sins according to the infinite value which He attaches to those sufferings. Both go together; and both, we may add, exert a formative influence, under the powerful ministry of the Holy Ghost, on the Christian character from first to last. Our sins are all forgiven; but "it behooved Christ to suffer;"
and hence, while our peace flows like a river, we must never forget the soul-subduing fact that the basis of our peace was laid in the ineffable sufferings of the Son of G.o.d.
This is most needful, owing to the excessive levity of our hearts. We are ready enough to receive the truth of the remission of sins, and then go on in an easy, self-indulgent, world-loving spirit, thus proving how feebly we enter into the sufferings of our blessed Lord, or into the real nature of sin. All this is truly deplorable, and calls for the deepest exercise of soul. There is a sad lack amongst us of that real brokenness of spirit which ought to characterize those who owe their present peace and everlasting felicity and glory to the sufferings of Christ. We are light, frivolous, and self-willed. We avail ourselves of the death of Christ to save us from the consequences of our sins, but our ways do not exhibit the practical effect of that death in its application to ourselves. We do not walk as those who are dead with Christ--who have crucified the flesh with its affections and l.u.s.ts--who are delivered from this present evil world. In a word, our Christianity is sadly deficient in depth of tone; it is shallow, feeble, and stunted. We profess to know a great deal of truth; but it is to be feared it is too much in theory--therefore not turned to practical account as it should be.
It may, perhaps, be asked, What has all this to do with "the great commission?" It has to do with it in a very intimate way. We are deeply impressed with a sense of the superficial way in which the work of evangelization is carried on at the present day. Not only are the _terms_ of the great commission overlooked, but the _basis_ seems to be little understood. The sufferings of Christ are not duly dwelt upon and unfolded. The atoning work of Christ is presented in its sufficiency for the sinner"s need--and no doubt this is a signal mercy. We have to be profoundly thankful when preachers and writers hold up the precious blood of Christ as the sinner"s only plea, instead of preaching up rites, ceremonies, sacraments, good works (falsely so called), creeds, churches, religious ordinances, and such-like delusions.
All this is most fully admitted. But at the same time we must give expression to our deep and solemn conviction that much of our modern evangelical preaching is extremely shallow and bald; and the result of that preaching is seen in the light, airy, flippant style of many of our so-called converts. Some of us seem so intensely anxious to make everything so easy and simple for the sinner that the preaching becomes extremely one-sided.
Thanks be to G.o.d, He has indeed made all easy and simple for the needy, broken-hearted, penitent sinner. He has left him nothing to do, nothing to give. It is "to him that worketh not, but believeth on Him that justifieth the unG.o.dly." It is not possible for any evangelist to go too far in stating this side of the question. No one can go beyond Rom. iv. 5 in setting forth salvation by free grace, through faith, without works of any sort or description.
But then, we must remember that the blessed apostle Paul--the greatest evangelist that ever lived, except his divine Master--did not confine himself to this one side; and neither should we. He pressed the claims of divine holiness. He called upon sinners to judge themselves, and he called upon believers to subdue and deny themselves. He did not preach a gospel that left people at ease in the world, satisfied with themselves, and occupied with earthly things. He did not tell people that they were saved from the flames of h.e.l.l and were therefore free to enjoy the follies of earth.
This was not Paul"s gospel. He preached a gospel which, while it fully met the sinner"s deepest need, did also most fully maintain G.o.d"s glory--a gospel which, while it came down to the very lowest point of the sinner"s condition, did not leave him there. Paul"s gospel not only set forth a full, clear, unqualified, unconditional, present _forgiveness of sins_, but also, just as fully and clearly, the _condemnation of sin_, and the believer"s entire deliverance from this present evil world. The death of Christ, in Paul"s gospel, not only a.s.sured the soul of complete deliverance from the just consequences of sins, as seen in the judgment of G.o.d in the lake of fire, but it also set forth, with magnificent fulness and clearness, the complete snapping of every link with the world, and entire deliverance from the present power and rule of sin.
Now, here is precisely where the lamentable deficiency and culpable one-sidedness of our modern preaching are so painfully manifest. The gospel which one often hears nowadays is, if we may be allowed the use of such a term, a carnal, earthly, worldly gospel. It offers a kind of ease, but it is fleshly, worldly ease. It gives confidence, but it is rather a carnal confidence than the confidence of faith. It is not a delivering gospel. It leaves people in the world, instead of bringing them to G.o.d.
And what must be the result of all this? We can hardly bear to contemplate it. We greatly fear that, should our Lord tarry, the fruit of much of what is going on around us will be a terrible combination of the very highest profession with the very lowest practice. It cannot be otherwise. High truth taken up in a light, carnal spirit tends to lull the conscience and quash all G.o.dly exercise of soul as to our habits and ways in daily life. In this way people escape from legality only to plunge into levity, and truly the last state is worse than the first.
We earnestly hope that the Christian reader may not feel unduly depressed by the perusal of these lines. G.o.d knows we would not pen a line to discourage the feeblest lamb in all the precious flock of Christ. We desire to write in the divine presence. We have entreated the Lord that every line of this paper, and of all our papers, should come directly from Himself to the reader.
Hence, therefore, we must ask the reader--and we do so most faithfully and affectionately--to ponder what is here put before him. We cannot hide from him the fact that we are most seriously impressed with the condition of things around us. We feel that the tone and aspect of much of the so-called Christianity of this our day are such as to awaken the gravest apprehension in the mind of every thoughtful observer. We perceive a terribly rapid development of the features of the last days, as detailed by the pen of inspiration. "This know also that, in the last days, perilous times shall come. For men shall be _lovers of their own selves_, covetous, boasters, proud, blasphemers, _disobedient to parents_, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, _despisers of those that are good_, traitors, _heady, high-minded, lovers of pleasure rather than lovers of G.o.d, having a form of G.o.dliness, but denying the power thereof_: from such turn away" (2 Tim. iii. 1-5).
What an appalling picture! How solemn to find the same evils that characterize the heathen, as recorded in Rom. i., reproduced in connection with the profession of Christianity! Should not the thought of this awaken the most serious apprehensions in the mind of every Christian? Should it not lead all who are engaged in the holy service of preaching and teaching amongst us to examine themselves closely as to the tone and character of their ministry, and as to their own private walk and ways? We want a more searching style of ministry on the part of evangelists and teachers. There is a lack of hortatory and prophetic ministry. By prophetic ministry we mean that which brings the conscience into the immediate presence of G.o.d. (See 1 Cor. xiv.
1-3, 23-26.)
In this we are lamentably deficient. There is a vast amount of objective truth in circulation amongst us--more, perhaps, than ever since the days of the apostles. Books and periodicals by hundreds and thousands, tracts by thousands and millions, are sent forth annually.
Do we object to this? Nay; we bless G.o.d for it. But we cannot shut our eyes to the fact that by far the largest proportion of this vast ma.s.s of literature is addressed to the intelligence, and not enough to the heart and conscience. Now, while it is quite right to enlighten the understanding, it is quite wrong to neglect the heart and conscience.
We feel it to be a most serious thing to allow the intelligence to outstrip the conscience--to have more truth in the head than in the heart--to profess principles which do not govern the practice. Nothing can be more dangerous. It tends to place us directly in the hands of Satan. If the conscience be not kept tender, if the heart be not governed by the fear of G.o.d, if a broken and contrite spirit be not cultivated, there is no telling what depths we may plunge into. When the conscience is kept in a sound condition, and the heart is humble and true, then every fresh ray of light that shines in upon the understanding ministers strength to the soul and tends to elevate and sanctify our whole moral being.
This is what every earnest spirit must crave. All true-hearted Christians must long for increased personal holiness, more likeness to Christ, more genuine devotedness of heart, a deepening, strengthening and expanding of the kingdom of G.o.d in the soul--that kingdom which is righteousness, and peace, and joy in the Holy Ghost.
May we all have grace to seek after these divine realities! May we diligently cultivate them in our own private life, and seek in every possible way to promote them in all those with whom we come in contact! Thus shall we in some measure stem the tide of hollow profession around us, and be a living testimony against the powerless _form_ of G.o.dliness so sadly dominant in this our day.
Christian reader! art thou one with us in this current of thought and feeling? If so, then let us most earnestly entreat thee to join us in earnest prayer to G.o.d that He will graciously raise our spiritual tone by drawing us closer to Himself, and filling our hearts with love to Him and earnest desire for the promotion of His glory, the progress of His cause, and the prosperity of His people.
PART V.
In pursuing our subject, we have yet to consider the _authority_ and the _sphere_ of "the great commission;" but ere proceeding to treat of these we must dwell a little longer on the _basis_. The commission is truly a great one, and would need a solid foundation on which to rest it; and such it has, blessed be G.o.d, in the atoning death of His Son.
Nothing less than this could sustain such a magnificent fabric; but the grace that planned the commission has also laid the foundation; so that a full remission of sins can be preached among all nations, inasmuch as G.o.d has been glorified, in the death of Christ, as to the entire question of sin.
This is a grand point for the reader to seize. It lies at the very foundation of the Christian system. It is the keystone of the arch of divine revelation. G.o.d has been glorified as to sin. His judgment has been executed upon it. The claims of His throne have been vindicated as to it. The insult offered to His divine majesty has been flung back in the enemy"s face. If the sweet story of remission of sins had never fallen upon a human ear or entered a human heart, the divine glory would none the less have been most perfectly maintained. The Lord Jesus Christ did, by His most precious death, wipe off the stain which the enemy sought to cast upon the eternal glory of G.o.d. A testimony has been given in the Cross, to all created intelligence, as to G.o.d"s thoughts about sin. It can there be seen, with all possible clearness, that a single trace of sin can never enter the precincts of the divine presence. G.o.d is of purer eyes than to behold evil, and cannot look on iniquity. Sin, wherever found, must be met by divine judgment.
Where, we may ask, does all this come most fully and forcibly out?
a.s.suredly in the Cross. Harken to that solemn and most mysterious cry, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" What means this wondrous inquiry? Who is the speaker? Is he one of Adam"s fallen posterity? Is he a sinner? Surely not; for were he such, there would be no moral force whatever in the question. There never was a sinner on the face of this earth who, so far as he was personally concerned, did not richly deserve to be forsaken of a holy, sin-hating G.o.d. This must never be forgotten. Some people entertain most foolish notions as to this point. They have, in their own vain imagination, invented a G.o.d to suit themselves--one who will not punish sin--one who is so tender, so kind, so benevolent, that he will connive at evil and pa.s.s it over as though it were nothing.
Now, nothing is more certain than that this G.o.d of the human imagination is a false one, just as false as any of the idols of the heathen. The G.o.d of the Bible, the G.o.d of Christianity, the G.o.d whom we see at the cross, is not like this. Men may reason as they will; but sin must be condemned--it must be met by the just and inflexible judgment of a sin-hating G.o.d.
But we repeat the question, Who uttered those words at the opening of Psa. xxii.? If he was not a sinner, who was he? Wonderful to declare, He was the only spotless, perfectly holy, pure and sinless Man that ever trod this earth. He was more. He was the eternal Son of the Father, the object of G.o.d"s ineffable delight, who had dwelt in His bosom from all eternity, "the brightness of His glory and the exact expression of His substance."
And yet He was forsaken of G.o.d! yes, that holy and perfect One, who knew no sin, whose human nature was absolutely free from every taint, who never had a single thought, never uttered a single word, never did a single act that was not in the most perfect harmony with the mind of G.o.d; whose whole life, from Bethlehem to Calvary, was a perfect sacrifice of sweetest odor presented to the heart of G.o.d. Again and again we see heaven opening upon Him, and the voice of the Father is heard giving expression to His infinite complacency in the Son of His bosom. And yet, He it is whose voice is heard in that bitter cry, "My G.o.d, my G.o.d, why hast Thou forsaken me?"