the holy” (Prov. 30:3), and the fear of the Lord, and such a connection between ignorance of the Lord and sin, that saved saints are called “wise,” and lost sinners are called “fools,” not only in the Old Testament, as continually in the Proverbs, but in the New. Many of the Lord’s people look with suspicion upon knowledge, from not seeing clearly the vast distinction between the spiritual, experimental knowledge for which we are now contending, and what is called “head knowledge.” They see that a man may have a well-furnished head and a graceless heart, that he may understand “all mysteries and all knowledge,” and yet be “nothing” (1 Cor. 13:2); and as some of these all-knowing professors are the basest characters that can infest the churches of truth, those who really fear the Lord stand not only in doubt of them, but of all the knowledge possessed by them. But put it in a different form; ask the people of God whether there is not such a divine reality, such a heavenly blessing, as being “taught of God” (John 6:45); having “an unction from the Holy One, whereby we know all things” (1 John 2:20): knowing the truth for oneself, and finding it maketh free (John 8:32); whether there is not a “counting of all things but loss for the excellency of the knowledge of Christ Jesus our Lord,” and a stretching forth of the desires of the soul to “know him, and the power of his resurrection, and the fellowship of his sufferings;” whether there is not “a knowledge of salvation by the remission of sins” (Luke 1:77); “a knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6); a being “filled with the knowledge of his will” (Col. 1:9); an “increasing in the knowledge of God” (Col. 1:10); “a growing in grace and in the knowledge of the Lord and Saviour Jesus Christ” (2 Pet. 3:18);—ask the living family of God whether there be not such a knowledge as this, and if this knowledge is not the very pith and marrow, the very sum and substance of vital godliness, and they will with one voice say, “It is.”
Without truth there is no regeneration; for it is by “the word of truth” that we are begotten and born again (James 1:18; 1 Peter 1:23). Without truth there is no justification; for we are justified by faith, which faith consists in crediting God’s truth, and so gives peace with God. Without the truth there is no sanctification; for the Lord himself says, “Sanctify them through thy truth: thy word is truth.” And without the truth there is no salvation; for “God hath chosen us to salvation through sanctification of the Spirit and belief of the truth.”
And as the truth is the instrumental cause of all these blessings, the divinelyappointed means whereby they become manifested mercies, so truth enters into and is received by all the graces of the Spirit as they come forth into living exercise. Thus, without the truth, there is no faith; for the work of faith is to believe the truth. What is all the difference between faith and delusion? That faith believes God’s truth, and delusion credits Satan’s lies. “And for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Without truth there is no hope; for the province of hope is to anchor in the truth. “That by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.” The two immutable things in which hope anchors are God’s word and God’s truth; in other words, the pledged veracity and faithfulness of him who cannot lie. This made holy David say, “I have hoped in thy word.” They that go down to the pit,” said good king Hezekiah, “cannot hope for thy truth.” No; it is “the living, the living who praise thee as I do this day.” And it is “through patience and comfort of the Scriptures,” that is, the consolation which the truth of God revealed in the Scriptures affords, “that we have hope.” Without truth there is no love, for it is by “the love of the truth” that the saved are distinguished from the lost. “And with all deceivableness of unrighteous ness in them that perish; because they received not the love of the truth that they might be saved.” And it is only as we speak “the truth in love that we grow up into him in all things, which is the head, even Christ.” Thus “the fruit of the Spirit is in all goodness, and righteousness, and truth;” and this in the Person of the Son of God, for “grace and truth came by Jesus Christ.”
“Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Isaiah 7:14
The Deity of the Son of God shines all through the sacred page. It is the grand cardinal point, on which all the doctrines of grace turn; and he that is unsound there, is unsound everywhere. The Godhead of Christ does not rest upon a few texts of Scripture, but it shines all through the Scripture; it is the light of the Scripture, and it is the life of the Scripture. Take away the Deity of Jesus out of the Scripture, and you would do the same thing spiritually as though you blotted the sun out of the sky naturally; the sacred page would be one black darkness. But the Person of Jesus is not Deity only. No man can see God and live; we could not bear to look upon pure Deity. And therefore the Son of God has taken into union with himself our nature; he has “taken upon him the seed of Abraham”—that “holy thing” which was begotten by the Holy Ghost in the womb of the Virgin Mary, and there united to the second Person of the glorious Trinity, that Godhead and manhood might form one glorious Person, Immanuel, God with us. Now to the eye of faith there is the greatest beauty and glory in Christ’s humanity. The enlightened soul views Deity shining through the manhood; and when it sees Jesus “going about, doing good,” when it hears the words that dropped from his gracious lips, when it views him by the eye of faith, bleeding, suffering, agonising, and dying, it sees the Godhead in all these acts, upholding and shining through the manhood. And it is this union of the two natures in one glorious Person, that fills the heart that receives it in the faith of it and in the love of it with a measure of pure affection.
Here, then, the Church has a view of the glorious Person of Jesus; and she falls in love with him. There is something in supernatural beauty which kindles spiritual affection, as there is something in natural beauty which kindles natural affection. When the quickened soul sees supernatural beauty, it immediately falls in love with it. The spiritual affections centre in spiritual beauty. And thus, when the redeemed and regenerated soul sees the glorious Person of Christ, God-man, Immanuel, God with us, and has a taste and sense of his love, the blessed Spirit thereby kindles in it spiritual affection, and attracts it with these “cords of love and bands of a man.”
“Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.” John 10:1
Here are three marks whereby you may know whether you have entered by faith into the sheepfold. First, have you any evidence of being saved in the Lord Jesus Christ with an everlasting salvation? Secondly, have you felt any blessed and holy freedom and liberty of going in and coming out of the heavenly sheepfold? Thirdly, have you found pasture? Sometimes finding pasture in the ordinances of God’s house; sometimes in the sacred truths of the gospel, as you read or hear the word of truth; and especially in partaking by faith of the flesh and blood of the Lamb. But there may be those who are in this spot. They see plainly that Christ is the door, and are fully convinced there is no other way of entrance into the fold but by him; and yet they do not seem to have entered personally and experimentally in, so as to enjoy for themselves its privileges and blessings. But have you never entered in by hope and expectation? And how could you enter in by expectation unless something in you, which you could not give yourself, were expecting a blessing from God; unless you possessed a principle of living faith, whereby, though at present weak and feeble, you yet seem to realise the sweetness of the blessings held forth in the gospel? How different is this state of soul experience from climbing daringly and presumptuously over the wall, or taking the ladder of self-righteousness, and thus helping yourself in by some other way than the door. How much better to be lying in humility at the gate, looking to Jesus and longing to enter in, begging of him to open the door and give you admission, than to make yourself a daring and rash intruder. How different is this humble, dependent, and self-abased state of soul from self-righteousness on the one hand, and bold presumption on the other. There is everything to encourage the weak and feeble part of the flock who long to enter into the fold. To them Jesus opens his arms wide, and says in their heart and ears, “‘I am the door:’ enter through me, and by no other way. There is access to God by me, for ‘I am the way, the truth, and the life.’ If ye enter in by me, ye shall be saved from all you justly dread and fear, both as regards this life and the life to come. Ye shall go freely in and freely out, and find pasture; lying down and feeding on my divine Person, flesh, and blood on earth, as the prelude and foretaste of enjoying me for ever in the blissful courts of heaven above.”
“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:16
To glorify God is the highest ambition of angels. The brightest seraph before the throne has no higher aim, no greater happiness, than to bring glory to his name. And yet a poor sinner on earth may glorify God as much, and in some way more, than the brightest angel in the courts of eternal bliss. What different views the eyes of God and the eyes of men take of events passing on the earth. What glory is brought to God by all the victories gained by one country over another? I have thought sometimes that a poor old man, or feeble, decrepit woman, lying on a workhouse pallet, fighting with sin, self and Satan, yet enabled amidst all to look to the Lord Jesus, and by a word from his lips overcoming death and hell, though when dead thrust into an elm coffin, to rot in a pauper’s grave, brings more glory to God than all the exploits of Nelson or Wellington, and that such victories are more glorious than those of Waterloo or Trafalgar. It is true that the parish officers will not proclaim such a victory; nor will bells ring or cannons roar at such exploits; but the God of heaven and earth may get more glory from such a despised creature, than from all the generals and admirals who have ever drawn up armies in battle, or sunk hostile fleets beneath the wave. Truly does the Lord say, “My thoughts are not your thoughts, neither are your ways my ways.” It is indeed marvellous that glory should be brought to his great name by what his people do and suffer upon earth; that their feeble attempts to believe, to love, and to hope in him; to speak well of his name; and to adorn his doctrine in their life and conversation, should redound to his honour and praise. Wondrous indeed is it that a poor, insignificant worm, whom perhaps his fellow-mortal will scarcely deign to look at, or passes by with a shrug of contempt, should add glory to the great God that inhabiteth eternity, before whom the highest angels and brightest seraphs bow with holy adoration! Well may we say, “What are all the glorious exploits that men are so proud of, compared with the tribute of glory rendered to God by his suffering saints?” You may feel yourself one of the poorest, vilest, neediest worms of earth; and yet if you believe in the Lord Jesus Christ with a living faith, hope in his mercy, love his dear name, and in your vocation adorn his doctrine by a godly, consistent life, you are privileged above princes and nobles, yes, even above crowned heads, and all the glory of man, because you are bringing glory to God. It matters not what may be your station in life. You may be a servant, master, wife, husband, child; your rank and station may be high or low; but whatever it be, still in it you may bring glory to God. If a servant, by obedience, cleanliness, industry, and attention to the directions of your master or mistress. If a master or mistress, by kindness and liberality to your dependents, and doing all that you can to render the yoke of servitude light. There is not a single Christian who may not glorify God, though in worldly circumstances he be, or seem to be, totally insignificant. Glory is brought to God by those who live and walk in his fear, and more sometimes by the poor than by the rich. Only adorn the doctrine of God in all things, and you will bring glory to God in all things.
“Praying always with all prayer and supplication in the Spirit, and watching there unto with all perseverance and supplication for all saints.” Ephesians 6:18
If we do not continually “pray in the Spirit,” our limbs will, so to speak, shrink, and our armour drop off. The knights of old exercised themselves every day in their full armour, or they could not have borne it, nor used their weapons with dexterity and strength. So must the Christian warrior, by prayer and supplication, “exercise himself unto godliness.” To this must be added, “watching thereunto.” To watch for the answer; to wait for the appearing of the Lord “more than they that watch for the morning.” And this, “with all perseverance,” never giving it up, taking no denial, begging of the Lord again and again, and wrestling with him till he appear to bless, visit, and shine upon the soul. O how this heavenly recipe keeps every part of the armour bright, and the soldier active and expert in its use! The armour indeed of itself, as being from heaven, gets neither dull nor rusty. It is we who get sluggish in its use. But, to our apprehension, faith and prayer make it glitter more brightly. How, for instance, “the prayer of faith” brightens up the girdle of truth, and makes it glitter and shine! How it burnishes the breast-plate, and makes it fit tightly round the bosom! How it makes the helmet glitter in the sun, and its noble plumes to wave in all their native lustre! How it beats out every dint the shield may have received from the fiery darts, and fits it for fresh encounters! And how it sharpens “the sword of the Spirit,” gives it a brighter polish, and nerves the arm to wield it with renewed activity and vigour! Oh, this is the secret of all true victory! All is, all must be well, when we are in a prayerful, meditative, watching state; and all is ill, when this heavenly recipe is neglected; when the hands droop, and the knees faint, and prayer seems dead and motionless in the breast. Let there be in the soul an abiding spirit of prayer, and victory is sure. Satan has little power against the soul that has an abiding spirit of prayer, and is “watching thereunto with all perseverance.” But without this spirit of prayer, we are a prey to all his temptations, and can neither take, wear, nor use the only armour against them.
“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Corinthians 3:18
A view of Christ’s glory and a foretaste of the bliss and blessedness it communicates has a transforming effect upon the soul. We are naturally proud, covetous, and worldly, often led aside by, and grievously entangled in various lusts and passions, prone to evil, averse to good, easily elated by prosperity, soon dejected by adversity, peevish under trials, rebellious under heavy strokes, unthankful for daily mercies of food and raiment, and in other ways ever manifesting our base original. To be brought from under the power of these abounding evils, and be made “meet for the inheritance of the saints in light,” we need to be “transformed by the renewing of our mind,” and conformed to the image of Christ. Now this can only be by beholding his glory by faith, as the Apostle speaks, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” It is this believing view of the glory of Christ which supports under heavy trials, producing meekness and resignation to the will of God. We are, therefore, bidden to “consider him that endured such contradiction of sinners against himself, lest we be wearied and faint in our minds;” and to “run with patience the race that is set before us, looking unto Jesus.” Sicknesses, too, sometimes befall us, when we need special support; the sands of our time are fast running out, and there is no turning the glass; our “days are passing away as the swift ships, as the eagle that hasteth to the prey;” and death and eternity are fast hastening on. When the body sinks under a load of pain and disease, and all sources of happiness and enjoyment from health and strength are cut off; when flesh and heart fail, and the eye-strings are breaking in death, what can support the soul or bear it safe through Jordan’s swelling flood, but those discoveries of the glory of Christ that shall make it sick of earth, sin and self, and willing to lay the poor body in the grave, that it may be for ever ravished with his glory and his love? Thus we see how the glory of Christ is not only in heaven the unspeakable delight of the saints, whose glorified souls and bodies will then bear “an exceeding and eternal weight of glory;” but here on earth, in their days of tribulation and sorrow, this same glory, as revealed to their hearts, supports and upholds their steps, draws them out of the world, delivers them from the power of sin, gives them union and communion with Christ, conforms them to his image, comforts them in death, and lands them in glory. We thus see Christ, like the sun, not only illuminating all heaven with his glory, the delight of the Father, the joy of the spirits of just men made perfect, and the adoration of all the angelic host, but irradiating also the path of the just on earth, casting his blessed beams on all their troubles and sorrows, and lighting up the way wherein they follow their Lord from the suffering cross to the triumphant crown.
“And shall not God avenge his own elect, which cry day and night unto him?” Luke 18:7
“Behold, he prayeth,” was the word of the Lord to Ananias to convince him that that dreaded persecutor, Saul of Tarsus, had been quickened by the Spirit. And what a mercy it is for the quickened soul that the blessed Spirit thus helps his sinking, trembling spirit, puts life and energy into his cries and sighs, holds him up and keeps him steadfast at the throne, and thus enables him to persevere with his earnest suings for mercy, mingles faith with his petitions, and himself most graciously and kindly intercedes within him and for him with groanings which cannot be uttered. This is “praying with the spirit” (1 Cor. 14:15) and “in the Holy Ghost” (Jude 20). This is pouring out the heart before God (Psalm 62:8), pouring out the soul before the Lord (1 Sam. 1:15); and by this free discharge of the contents of an almost bursting heart, sensible relief is given to the burdened spirit. By this special mark, the convictions of a quickened soul are distinguished from the pangs of guilt and remorse which are sometimes aroused in the natural conscience. Cain said, “My punishment is greater than I can bear,” but there was neither repentance nor prayer in his heart; for “he went out from the presence of the Lord “—the very presence which the living soul is seeking to reach and be found in, and into which the Spirit brings him (Eph. 2:18). Saul was “sore distressed,” when God answered him, “neither by dreams, nor by Urim, nor by prophets,” but he goes to the witch of Endor, and in the end falls upon his own sword. Judas repented himself of his accursed treachery, but went and hanged himself. No prayer, no supplication was in either of their hearts. So it is prophesied that men shall gnaw their tongues for pain, and yet shall blaspheme the God of heaven because of their pains and their sores, and not repent of their deeds (Rev. 16:10, 11). But the elect cry day and night unto God; and their prayers, perfumed with the incense of their all-prevailing Intercessor at the right hand of the Father, enter into the ears of the Lord of Sabaoth.
“And the servant abideth not in the house for ever: but the son abideth ever.” John 8:35
It is the irreversible blessing of a son, that he is never to be turned out of the house, that the union between the Parent and the child can never be broken, but that he is to reign with Christ through the ages of one everlasting day. This is a sweet consolation to God’s family that “the son abideth ever.” How often is a child of God exercised, whether he shall abide for ever, whether he may not draw back to perdition, whether some temptation may not overtake him whereby it shall be made manifest that he is nothing but a deceiver and deceived! But the Lord himself says, “the son abideth ever;” let him be but a babe, let him have but the first beginning of spiritual life in his soul, he “abideth ever;” he has the same interest in the affections of the Father, is a fellow-heir with Christ, and has a title to the same inheritance as those who are of longer standing, and those who are his elders in age.
But sometimes the son may get tired of the restraint of his Father’s house. God is a wise Parent as well as a kind one. He will treat his children with the most tender kindness and intimacy, but he will never allow them to be guilty of disrespect towards him. Sometimes, then, the sons get weary of their Father’s house; they are like the younger son in the parable, when he asked his father to give him his portion, and when he had got it he went away into a far country, away from his father’s house, from under his father’s roof, and wasted it in riotous living. This is where many of God’s children get. There is a restraint in God’s house, where the soul is not really blessed with the personal and present enjoyment of gospel truth, and restraint being ever irksome, the vain, idolatrous heart thinks it can derive some pleasure from the world which is not to be found under the roof of the Father. And, therefore, he gradually withdraws his steps from his Father’s house, seeks to derive some pleasure from the things of time and sense, erects some idol, and falls down to worship it. But notwithstanding all this, “the son abideth ever.” The Father of all his people in Christ does not disinherit his dear children; and though earthly parents may disinherit theirs, God’s family are never cast out of the inheritance. The true-born Israelite who had waxed poor and sold himself unto the stranger was to obtain his freedom in the year of jubilee (Leviticus 25:47, 54), and to return to his own house and his own estate. So the son who has departed from his Father’s house, and sold himself under sin, and become a slave to that cruel taskmaster, when the year of jubilee comes, the year of restoration, and the silver trumpet is blown, shakes off his shackles and fetters, casts aside the livery of servitude, returns to his Father’s house, and is received with joy beneath his Father’s roof. O what a meeting! The forgiving Parent, and the disobedient child! The Father dissolved in tears of affection; the child dissolved in tears of contrition! Whatever, then, be our wanderings of heart, alienation of affection, and backsliding of soul; however we may depart from God, so far as we are sons, we shall “abide in the house for ever,” and possess an “inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for those that are kept by the power of God through faith unto salvation.” And it will be our mercy to abide in the house below as members of the family, without departing from it, until reunited to the family above, “the general assembly and church of the firstborn, whose names are written in heaven.”
“But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” Hebrews 2:9
How wondrous that he who, as the Son of God, made angels (Colossians 1:16), should be made inferior to them, and even need and receive their ministering aid and succour (Matthew 4:11). O the depths of humiliation to which the blessed Redeemer stooped, carrying down into their lowest point that pure, spotless, holy humanity which he had assumed into union with his divine Person as the Son of God! And let us ever bear carefully in mind that humiliation is not degradation. Our blessed Lord “humbled himself” by a voluntary act of surpassing grace; and it was no more in the power of men or circumstances to debase him of his glory than of lying witnesses to strip him of his innocency. The spotless purity of his sacred humanity, as in union with his divine nature, and as filled with and upheld by the Holy Ghost, preserved it from degradation in its lowest humiliation. The crown of thorns and the purple robe, the mocking knee of the Roman soldier and the taunting scoff of the Jewish priest, though they called forth the grace, did not tarnish the glory of our suffering Lord. His holy obedience to his Father’s will in drinking the bitter cup, his meek dignity amidst the worst of insults, and his calm resignation to all the weight of suffering which God or man laid upon him, all shone forth the more conspicuously under every attempt to dishonour him. It is most sweet and blessed to look down, as it were, into some of those depths of humiliation into which the Redeemer sank, and to see that in the lowest depths of his soul travail, when he was poured out like water, and his heart, broken with grief and sorrow, was melted within him like wax, he was, in the midst of all, the glorious Son of God, though then the suffering Son of man; and that he was the same Jesus yesterday when hanging on the cross, as he is to-day at the right hand of his Father, and will be for ever in the realms of heavenly bliss.
