Part 13
all extreme and decided and positive views are very naughty and very wrong!
These people live in a kind of mist or fog. They see nothing clearly, and do not know what they believe. They have not made up their minds about any great point in the Gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification, or regeneration, or sanctification, or the Lord's Supper, or baptism, or faith, or conversion, or inspiration, or the future state. They are eaten up with a morbid dread of CONTROVERSY and an ignorant dislike of PARTY SPIRIT; and yet they really cannot define what they mean by these phrases. The only point you can make out is that they admire earnestness and cleverness and charity, and cannot believe that any clever, earnest, charitable man can ever be in the wrong! And so they live on undecided; and too often undecided they drift down to the grave, without comfort in their religion, and, I am afraid, often without hope.
The explanation of this boneless, nerveless, jelly-fish condition of soul is not difficult to find. To begin with, the heart of man is naturally in the dark about religion,—has no intuitive sense of truth, —and really NEEDS instruction and illumination. Besides this, the natural heart in most men hates exertion in religion, and cordially dislikes patient painstaking inquiry. Above all, the natural heart generally likes the praise of others, shrinks from collision, and loves to be thought charitable and liberal. The whole result is that a kind of broad religious "agnosticism" just suits an immense number of people, and specially suits young persons. They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you,—"I do not pretend to understand controversy; I decline to examine controverted points. I daresay it is
all the same in the long run."—Who does not know that such people swarm and abound everywhere?
Now I do beseech all who read this paper to beware of this undecided state of mind in religion. It is a pestilence which walketh in darkness, and a destruction that killeth in noon-day. It is a lazy, idle frame of soul, which, doubtless, saves men the trouble of thought and investigation; but it is a frame of soul for which there is no warrant in the Bible, nor yet in the Articles or Prayer-book of the Church of England. For your own soul's sake dare to make up your mind what you believe, and dare to have positive distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions; and let no fear of man and no morbid dread of being thought partyspirited, narrow, or controversial, make you rest contented with a bloodless, boneless, tasteless, colourless, lukewarm, undogmatic Christianity.
Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply-cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology; by telling men roundly of Christ's vicarious death and sacrifice; by showing them Christ's substitution on the cross, and His precious blood; by teaching them justification by faith, and bidding them believe on a crucified Saviour; by preaching ruin by sin, redemption by Christ, regeneration by the Spirit; by lifting up the brazen serpent; by telling men to look and live,—to believe, repent, and be converted. This,— this is the only teaching which for eighteen centuries God has honoured with success, and is honouring at the present day both at home and abroad. Let the clever advocates of a broad and undogmatic theology,—the preachers of the Gospel of earnestness,
and sincerity and cold morality,—let them, I say, show us at this day any English village or parish, or city, or town, or district, which has been evangelized without "dogma," by their principles. They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts. The good that is done in the earth may be comparatively small. Evil may abound, and ignorant impatience may murmur, and cry out that Christianity has failed. But, depend on it, if we want to "do good" and shake the world, we must fight with the old apostolic weapons, and stick to "dogma." No dogma, no fruits! No positive Evangelical doctrine, no evangelization!
Mark once more what I say. The men who have done most for the Church of England, and made the deepest mark on their day and generation have always been men of most decided and distinct doctrinal views. It is the bold, decided outspoken man, like Capel Molyneux, or our grand old Protestant champion Hugh McNeile, who makes a deep impression, and sets people thinking, and "turns the world upside down." It was "dogma" in the apostolic ages which emptied the heathen temples, and shook Greece and Rome. It was "dogma" which awoke Christendom from its slumbers at the time of the Reformation, and spoiled the Pope of one third of his subjects. It was "dogma" which 100 years ago revived the Church of England in the days of Whitfield, Wesley, Venn, and Romaine, and blew up our dying Christianity into a burning flame. It is "dogma" at this moment which gives power to every successful mission, whether at home or abroad. It is doctrine,—doctrine, clear ringing doctrine,—which, like the ram's horns at Jericho, casts down the opposition of the devil and sin. Let us cling to decided doctrinal views, whatever some may please to say in these times, and we shall do well for ourselves, well
for others, well for the Church of England, and well for Christ's cause in the world.
III. In the third place, the times require of us an awakened and livelier sense of the unscriptural and soul-ruining character of Romanism
This is a painful subject; but it imperatively demands some plain speaking.
The FACTS of the case are very simple. No intelligent observer can fail to see that the tone of public feeling in England about Romanism has undergone a great change in the last forty years. Father Oakley, the well-known pervert, an ally of Cardinal Newman, asserts this triumphantly in a recent number of the Contemporary Review. And I am sorry to say that, in my judgment, he speaks the truth. There is no longer that general dislike, dread, and aversion to Popery, which was once almost universal in this realm. The edge of the old British feeling about Protestantism seems blunted and dull. Some profess to be tired of all religious controversy, and are ready to sacrifice God's truth for the sake of peace.—Some look on Romanism as simply one among many English forms of religion, and neither worse nor better than others.—Some try to persuade us that Romanism is changed, and not nearly so bad as it used to be.—Some boldly point to the faults of Protestants, and loudly cry that Romanists are quite as good as ourselves.—Some think it fine and liberal to maintain that we have no right to think any one wrong who is in earnest about his creed.— And yet the two great historical facts, (a) that ignorance, immorality, and superstition, reigned supreme in England 400 years ago under Popery, (b) that the Reformation was the greatest blessing God ever gave to this land,—both these are facts which no one but a Papist ever thought of disputing fifty years ago! In the present day, alas, it is
convenient and fashionable to forget them! In short, at the rate we are going, I shall not be surprised if it is soon proposed to repeal the Act of Settlement, and to allow the Crown of England to be worn by a Papist.
The causes of this melancholy change of feeling are not hard to discover.
(a) It arises partly from the untiring zeal of the Romish Church herself. Her agents never slumber or sleep. They compass sea and land to make one proselyte. They creep in everywhere, like the Egyptian frogs, and leave no stone unturned, in the palace or the workhouse, to promote their cause. (b) It has been furthered immensely by the proceedings of the Ritualistic party in the Church of England. That energetic and active body has been vilifying the Reformation and sneering at Protestantism for many years, with only too much success. It has corrupted, leavened, blinded, and poisoned the minds of many Churchmen, by incessant misrepresentation. It has gradually familiarized people with every distinctive doctrine and practice of Romanism,—the real presence,—the mass,—auricular confession and priestly absolution,—the sacerdotal character of the ministry,—the monastic system,—and a histrionic, sensuous, showy style of public worship;—and the natural result is, that many simple people see no mighty harm in downright genuine Popery! Last, but not least, the spurious liberality of the day we live in helps on the Romeward tendency. It is fashionable now to say that all sects should be equal,—that the State should have nothing to do with religion,— that all creeds should be regarded with equal favour and respect,— and tha theret is a substratum of common truth at the bottom of all kinds of religion, whether Buddhism, Mahometanism, or Christianity! The consequence is that myriads of ignorant folks begin to think there is nothing peculiarly dangerous in the tenets of Papists
any more than in the tenets of Methodists, Independents, Presbyterians, or Baptists,—and that we ought to let Romanism alone, and never expose its unscriptural and Christ-dishonouring character.
The consequences of this changed tone of feeling, I am bold to say, will be most disastrous and mischievous, unless it can be checked. Once let Popery get her foot again on the neck of England, and there will be an end of all our national greatness. God will forsake us, and we shall sink to the level of Portugal and Spain. With Bible-reading discouraged,—with private judgment forbidden,—with the way to Christ's cross narrowed or blocked up,—with priestcraft reestablished,—with auricular confession set up in every parish,—with monasteries and nunneries dotted over the land,—with women everywhere kneeling like serfs and slaves at the feet of clergymen,— with men casting off all faith, and becoming sceptics,—with schools and colleges made seminaries of Jesuitism,—with free thought denounced and anathematized,—with all these things the destinctive manliness and independence of the British character will gradually dwindle, wither, pine away, and be destroyed; and England will be ruined. And all these things, I firmly believe, will come, unless the old feeling about the value of Protestantism can be revived.
I warn all who read this paper, and I warn my fellow-churchmen in particular, that the times require you to awake and be on your guard. Beware of Romanism, and beware of any religious teaching which, wittingly or unwittingly, paves the way to it. I beseech you to realize the painful fact that the Protestantism of this country is gradually ebbing away, and I entreat you, as Christians and patriots to resist the growing tendency to forget the blessings of the English Reformation.
For Christ's sake, for the sake of the Church of England, for the sake of our country, for the sake of our children, let us not drift back to Romish ignorance, superstition, priestcraft, and immorality. Our fathers tried Popery long ago, for centuries, and threw it off at last with disgust and indignation. Let us not put the clock back and return to Egypt. Let us have no peace with Rome till Rome abjures her errors, and is at peace with Christ. Till Rome does that, the vaunted re-union of Western Churches, which some talk of, and press upon our notice, is an insult to Christianity.
Read your Bibles and store your minds with Scriptural arguments. A Bible-reading laity is a nation's surest defence against error. I have no fear for English Protestantism if the English laity will only do their duty. Read your Thirty-nine Articles and "Jewell's Apology," and see how those neglected documents speak of Romish doctrines. We clergymen, I fear, are often sadly to blame. We break the first Canon, which bids us preach four times every year against the Pope's supremacy! Too often we behave as if "giant Pope" was dead and buried, and never name him. Too often, for fear of giving offence, we neglect to show our people the real nature and evil of Popery.
I entreat my readers, beside the Bible and Articles, to read history, and see what Rome did in days gone by. Read how she trampled on your country's liberties, plundered your forefathers' pockets, and kept the whole nation ignorant, superstitious, and immoral. Read how Archbishop Laud ruined Church and State, and brought himself and King Charles to the scaffold by his foolish, obstinate, and Goddispleasing effort to unprotestantize the Church of England. Read how the last Popish King of England, James the second, lost his crown by his daring attempt to put down Protestantism and reintroduce Popery. And do not forget that Rome never changes. It is her boast and glory that she is infallible, and always the same.
Read facts, standing out at this minute on the face of the globe, if you will not read history. What has made Italy and Sicily what they were till very lately? Popery.—What has made the South American States what they are? Popery.—What has made Spain and Portugal what they are? Popery.—What has made Ireland what she is in Munster, Leinster, and Connaught? Popery.—What makes Scotland, the United States, and our own beloved England the powerful, prosperous countries they are, and I pray God they may long continue? I answer, unhesitatingly, Protestantism,—a free Bible and the principles of the Reformation. Oh, think twice before you cast aside the principles of the Reformation! Think twice before you give way to the prevailing tendency to favour Popery and go back to Rome.
The Reformation found Englishmen steeped in ignorance and left them in possession of knowledge,—found them without Bibles and placed a Bible in every parish,—found them in darkness and left them in comparative light,—found them priest-ridden and left them enjoying the liberty which Christ bestows,—found them strangers to the blood of atonement, to faith and grace and real holiness, and left them with the key to these things in their hands,—found them blind and left them seeing,—found them slaves and left them free. For ever let us thank God for the Reformation! It lighted a candle which we ought never to allow to be extinguished or to burn dim. Surely I have a right to say that the times require of us a renewed sense of the evils of Romanism, and of the enormous value of the Protestant Reformation!
IV. In the fourth place, the times require of us a higher standard of personal holiness, and an increased attention to practical religion in daily life
I must honestly declare my conviction that, since the days of the Reformation there never has been so much profession of religion without practice, so much talking about God without walking with Him, so much hearing God's words without doing them, as there is in England at this present date. Never were there so many empty tubs and tinkling cymbals! Never was there so much formality and so little reality. The whole tone of men's minds on what constitutes practical Christianity seems lowered. The old golden standard of the behaviour which becomes a Christian man or woman appears debased and degenerated. You may see scores of religious people (socalled) continually doing things which in days gone by would have been thought utterly inconsistent with vital religion. They see no harm in such things as card-playing, theatre-going, dancing, incessant novel-reading, and Sunday-travelling, and they cannot in the least understand what you mean by objecting to them! The ancient tenderness of conscience about such things seems dying away and becoming extinct, like the dodo; and when you venture to remonstrate with young communicants who indulge in them, they only stare at you as an old-fashioned narrow-minded, fossilized person, and say, "Where is the harm?" In short, laxity of ideas among young men, and "fastness" and levity among young women, are only too common characteristics of the rising generation of Christian professors.
Now in saying all this I would not be mistaken. I disclaim the slightest wish to recommend an ascetic religion. Monasteries, nunneries, complete retirement from the world, and refusal to do our duty in it, all these I hold to be unscriptural and mischievous nostrums. Nor can I ever see my way clear to urging on men an ideal standard of perfection for which I find no warrant in God's Word, a standard which is unattainable in this life, and hands over the management of the affairs of society to the devil and the wicked. No:
I always wish to promote a genial, cheerful, manly religion, such as men may carry everywhere, and yet glorify Christ.
The pathway to a higher standard of holiness, which I commend to the attention of my readers, is a very simple one, so simple that I can fancy many smiling at it with disdain. But, simple as it is, it is a path sadly neglected and overgrown with weeds, and it is high time to direct men into it. We need then to examine more closely our good old friends the ten commandments. Beaten out, and properly developed as they were by Bishop Andrews and the Puritans, the two tables of God's law are a perfect mine of practical religion. I think it an evil sign of our day that many clergymen neglect to have the commandments put up in their new, or restored, churches, and coolly tell you "they are not wanted now!" I believe they never were wanted so much!—We need to examine more closely such portions of our Lord Jesus Christ's teaching as the Sermon on the Mount. How rich is that wonderful discourse in food for thought! What a striking sentence that is, "Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter the kingdom of heaven." (Matt. 5:20.) Alas, that, text is rarely used! —Last, but not least, we need to study more closely the latter part of nearly all St. Paul's Epistles to the Churches. They are far too much slurred over and neglected. Scores of Bible readers, I am afraid, are well acquainted with the first eleven chapters of the Epistle to the Romans, but know comparatively little of the five last. When Thomas Scott expounded the Epistle to the Ephesians at the old Lock Chapel, he remarked that the congregations became much smaller when he reached the practical part of that blessed book! Once more I say you may think my recommendations very simple. I do not hesitate to affirm that attention to them would, by God's blessing, be most useful to Christ's cause. I believe it would raise the standard of English Christianity, about such matters as home religion, separation
from the world, diligence in the discharge of relative duties, unselfishness, good temper, and general spiritual-mindedness, to a pitch which it seldom attains now.
There is a common complaint in these latter days that there is a want of power in modern Christianity, and that the true Church of Christ, the body of which He is the Head, does not shake the world in the nineteenth century as it used to do in former years. Shall I tell you in plain words what is the reason? It is the low tone of life which is so sadly prevalent among professing believers. We want more men and women who walk with God and before God, like Enoch and Abraham. Though our numbers at this date far exceed those of our Evangelical forefathers, I believe we fall far short of them in our standard of Christian practice. Where is the self-denial, the redemption of time, the absence of luxury and self-indulgence, the unmistakable separation from earthly things, the manifest air of being always about our Master's business, the singleness of eye, the simplicity of home life, the high tone of conversation in society, the patience, the humility, the universal courtesy, which marked so many of our forerunners seventy or eighty years ago? Yes: where is it indeed? We have inherited their principles and we wear their armour, but I fear we have not inherited their practice. The Holy Ghost sees it, and is grieved; and the world sees it, and despises us. The world sees it, and cares little for our testimony. It is life, life,—a heavenly, godly, Christ-like life,—depend on it, which influences the world. Let us resolve, by God's blessing, to shake off this reproach. Let us awake to a clear view of what the times require of us in this matter. Let us aim at a much higher standard of practice. Let the time past suffice us to have been content with a half-and-half holiness. For the time to come, let us endeavour to walk with God, to be "thorough" and unmistakable in our daily life, and to silence, if we cannot convert, a sneering world.
V. In the fifth and last place, the times require of us more regular and steady perseverance in the old ways of getting good for our souls
I think no intelligent Englishman can fail to see that there has been of late years an immense increase of what I must call, for want of a better phrase, public religion in the land. Services of all sorts are strangely multiplied. Places of worship are thrown open for prayer and preaching and administration of the Lord's Supper, at least ten times as much as they were fifty years ago. Services in cathedral naves, meetings in large public rooms like the Agricultural Hall and Mildmay Conference Building, Mission Services carried on day after day and evening after evening,—all these have become common and familiar things. They are, in fact, established institutions of the day, and the crowds who attend them supply plain proof that they are popular. In short, we find ourselves face to face with the undeniable fact that the last quarter of the nineteenth century is an age of an immense amount of public religion.
Now I am not going to find fault with this. Let no one suppose that for a moment. On the contrary, I thank God for the revival of the old apostolic plan of "aggressiveness" in religion, and the evident spread of a desire "by all means to save some." (1 Cor. 9:22.) I thank God for shortened services, home missions, and evangelistic movements like that of Moody and Sankey. Anything is better than torpor, apathy, and inaction. "If Christ is preached I rejoice, yea, and will rejoice." (Phil. 1:18.) Prophets and righteous men in England once desired to see these things, and never saw them. If Whitfield and Wesley had been told in their day that a time would come when English Archbishops and Bishops would not only sanction mission services, but take an active part in them, I can hardly think they would have believed it. Rather, I suspect, they would have been tempted to say,
like the Samaritan nobleman in Elisha's time, "If the Lord would make windows in heaven, might this thing be." (2 Kings 7:2.)
But while we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers, incessant attendance at hot crowded meetings, protracted to late hours, incessant craving after fresh excitement and highly-spiced pulpit novelties,—all this kind of thing is calculated to produce a very unhealthy style of Christianity; and, in many cases, I am afraid, the end is utter ruin of soul. For, unhappily, those who make public religion everything, are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium-eaters and dram-drinkers, there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh, that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God, but "the still small voice." (1 Kings 19:12.)
Now I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember: but I do want to promote an increase of that religion which is private,—private between each man and his God. The root of a plant or tree makes no show above ground. If you dig down to it and examine it, it is a poor, dirty, coarse-looking thing, and not nearly so beautiful to the eye as the
fruit, or leaf, or flower. But that despised root, nevertheless, is the true source of all the life, health, vigour, and fertility which your eyes see, and without it the plant or tree would soon die. Now private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears, and have a name to live and the praise of man. But without it we have no wedding garment, and are "dead before God." I tell my readers plainly that the times require of us all more attention to our private religion.
(a) Let us pray more heartily in private, and throw our whole souls more into our prayers. There are live prayers and there are dead prayers,—prayers that cost us nothing, and prayers which often cost us strong crying and tears. What are yours? When great professors backslide in public, and the Church is surprised and shocked, the truth is that they had long ago backslidden on their knees. They had neglected the throne of grace.
(b) Let us read our Bibles in private more, and with more pains and diligence. Ignorance of Scripture is the root of all error, and makes a man helpless in the hand of the devil. There is less private Biblereading, I suspect, than there was fifty years ago. I never can believe that so many English men and women would have been "tossed to and fro with every wind of doctrine," some falling into scepticism, some rushing into the wildest and narrowest fanaticism, and some going over to Rome, it there had not grown up a habit of lazy, superficial, careless, perfunctory reading of God's Word. "Ye do err not knowing the Scriptures." (Matt. 22:29.) The Bible in the pulpit must never supersede the Bible at home.
(c) Let us cultivate the habit of keeping up more private meditation and communion with Christ. Let us resolutely make time for getting
alone occasionally, for talking with our own souls like David, for pouring out our hearts to our Great High Priest, Advocate, and Confessor at the right hand of God. We want more auricular confession: but not to man. The confessional we want is not a box in the vestry, but the throne of grace. I see some professing Christians always running about after spiritual food, always in public, and always out of breath and in a hurry, and never allowing themselves leisure to sit down quietly to digest, and take stock of their spiritual condition. I am never surprised if such Christians have a dwarfish, stunted religion, and do not grow, and if, like Pharaoh's lean kine, they look no better for their public religious feasting, but rather worse. Spiritual prosperity depends immensely on our private religion, and private religion cannot flourish unless we determine that by God's help we will make time, whatever trouble it may cost us, for thought, for prayer, for the Bible, and for private communion with Christ. Alas! That saying of our Master is sadly overlooked: "Enter into thy closet and shut the door." (Matt. 6:6.)
Our Evangelical forefathers had far fewer means and opportunities than we have. Full religious meetings and crowds, except occasionally at a Church or in a field, when such men as Whitfield, or Wesley, or Rowlands preached, these were things of which they knew nothing. Their proceedings were neither fashionable nor popular, and often brought on them more persecution and abuse than praise. But the few weapons they used, they used well. With less noise and applause from man they made, I believe, a far deeper mark for God on their generation than we do, with all our Conferences, and Meetings, and Mission rooms, and Halls, and multiplied religious appliances. Their converts, I suspect, like the old fashioned cloths and linens, wore better, and lasted longer, and faded less, and kept colour, and were more stable, and rooted, and grounded than many of the new-born babes of this day. And what was the reason of all
this? Simply, I believe, because they gave more attention to private religion than we generally do. They walked closely with God and honoured Him in private, and so He honoured them in public. Oh, let us follow them as they followed Christ! Let us go and do likewise.
Let me now conclude this paper with a few words of practical application.
(1) First of all, would you understand what the times require of you in reference to your own soul? Listen, and I will tell you. You live in times of peculiar spiritual danger. Never perhaps were there more traps and pitfalls in the way to heaven: never certainly were those traps so skilfully baited, and those pitfalls so ingeniously made. Mind what you are about. Look well to your goings. Ponder the paths of your feet. Take heed lest you come to eternal grief, and ruin your own soul. Beware of practical infidelity under the specious name of free thought. Beware of a helpless state of indecision about doctrinal truth under the plausible idea of not being party spirited, and under the baneful influence of so-called liberality and charity. Beware of frittering away life in wishing, and meaning, and hoping for the day of decision, until the door is shut, and you are given over to a dead conscience, and die without hope. Awake to a sense of your danger. Arise, and give diligence to make your calling and election sure, whatever else you leave uncertain. The kingdom of God is very nigh. Christ the Almighty Saviour, Christ the sinner's Friend, Christ and eternal life, are ready for you if you will only come to Christ. Arise and cast away excuses: this very day Christ calleth you. Wait not for company if you cannot have it; wait for nobody. The times, I repeat, are desperately dangerous. If only few are in the narrow way of life, resolve that by God's help you at any rate will be among the few.
(2) In the next place, would you understand what the times require of all Christians in reference to the souls of others? Listen, and I will tell you. You live in times of great liberty and abounding opportunities of doing good. Never were there so many open doors of usefulness, so many fields white to the harvest. Mind that you use those open doors, and try to reap those fields. Try to do a little good before you die. Strive to be useful. Determine that, by God's help, you will leave the world a better world in the day of your burial than it was in the day you were born. Remember the souls of relatives, friends, and companions; remember that God often works by weak instruments, and try with holy ingenuity to lead them to Christ. The time is short: the sand is running out of the glass of this old world; then redeem the time, and endeavour not to go to heaven alone. No doubt you cannot command success. It IS NOT certain that your efforts to do good will always do good to others: but it IS quite certain that they will always do good to yourself. Exercise, exercise, is one grand secret of health, both for body and soul. "He that watereth shall be watered himself." (Prov. 11:25.) It is a deep and golden saying of our Master's, but seldom understood in its full meaning, —"It is more blessed to give than to receive." (Acts 20:35.)
(3) In the last place, would you understand what the times require of you in reference to the Church of England? Listen to me, and I will tell you. No doubt you live in days when our time-honoured Church is in a very perilous, distressing, and critical position. Her rowers have brought her into troubled waters. Her very existence is endangered by Papists, Infidels, and Liberationists without. Her lifeblood is drained away by the behaviour of traitors, false friends, and timid officers within. Nevertheless, so long as the Church of England sticks firmly to the Bible, the Articles, and the principles of the Protestant Reformation, so long I advise you strongly to stick to the Church. When the Articles are thrown overboard, and the old flag is
hauled down, then, and not till then, it will be time for you and me to launch the boats and quit the wreck. At present, let us stick to the old ship.
Why should we leave her now, like cowards, because she is in difficulties, and the truth cannot be maintained within her pale without trouble? How can we better ourselves? To whom can we go? Where shall we find better prayers? In what communion shall we find so much good being done, in spite of the existence of much evil? No doubt there is much to sadden us; but there is not a single visible Church on earth at this day doing better. There is not a single communion where there are no clouds, and all is serene. "The evil everywhere are mingled with the good:" the wheat never grows without tares. But for all that there is much to gladden us, more Evangelical preaching than there ever was before in the land, more work done both at home and abroad. If old William Romaine, of St. Anne's, Blackfriars, who stood alone with some half-a-dozen others in London last century, had lived to see what our eyes see, he would have sharply rebuked our faint-heartedness and unthankfulness. No! the battle of the Reformed Church of England is not yet lost, in spite of semi-popery and scepticism, whatever jealous onlookers without and melancholy grumblers within may please to say. As Napoleon said, at four o'clock, on the battlefield of Marengo, "there is yet time to win a victory." If the really loyal members of the Church will only stand by her boldly, and not look coolly at one another, and refuse to work the same fire-engine, or man the same life-boat,—if they will not squabble and quarrel and "fall out by the way," the Church of England will live and not die, and be a blessing to our children's children. Then, let us set our feet down firmly and stand fast in our position. Let us not be in a hurry to quit the ship because of a few leaks: let us rather man the pumps, and try to keep the good ship afloat. Let us work on, and fight on, and pray on, and stick to the
Church of England. The Churchman who walks in these lines. I believe, is the Churchman who "understands the times."
XX. "CHRIST IS ALL"
"Christ is all."—COLOSSIANS 3:11
THE words of the text which heads this page are few, short, and soon spoken; but they contain great things. Like those golden sayings, "To me to live is Christ,"—"I live, yet not I, but Christ liveth in me,"—they are singularly rich and suggestive. (Phil. 1:21; Gal. 2:20.)
These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls. If not, we may be sure we have yet much to learn.
Let me try to set before my readers in what sense "Christ is all;" and let me ask them, as they read, to judge themselves honestly, that they may not make shipwreck in the judgment of the last day.
I purposely close this volume with a paper on this remarkable text. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. I began the volume with a plain statement about sin. Let me end it with an equally plain statement about Christ.
I. First of all, let us understand that Christ is all, in all the counsels of God concerning man
(a) There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look,—they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown.
And where was Christ then?
Even then Christ was "with God,"—and "was God,"—and was "equal with God." (John 1:1; Phil. 2:6.) Even then He was the beloved Son of the Father: "Thou lovedst Me," He says, "before the foundation of the world."—"I had glory with Thee before the world began."—"I was set up from everlasting, from the beginning, or ever the earth was." (John 17:5, 24; Prov. 8:23.) Even then He was the Saviour "foreordained before the foundation of the world" (1 Peter 1:20), and believers were "chosen in Him." (Ephes. 1:4.)
(b) There came a time when this earth was created in its present order. Sun, moon, and stars,—sea, land, and all their inhabitants, were called into being, and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground.
And where was Christ then?
Hear what the Scripture says: "All things were made by Him, and without Him was not any thing made that was made." (John 1:3.) "By Him were all things created, that are in heaven and that are in earth." (Colos. 1:16.) "And Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands." (Heb. 1:10.) "When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He
established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as one brought up with Him." (Prov. 8:27–30.) Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig-tree, the vine,—He spoke of things which He Himself had made.
(c) There came a day when sin entered the world.—Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favour of God, and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell, and everlasting ruin.
And where was Christ then?
In that very day He was revealed to our trembling parents, as the only hope of salvation. The very day they fell, they were told that "the seed of the woman should yet bruise the serpent's head,"—that a Saviour born of a woman should overcome the devil, and win for sinful man an entrance to eternal life. (Gen. 3:15.) Christ was held up as the true light of the world, in the very day of the fall; and never has any name been made known from that day by which souls could be saved, excepting His. By Him all saved souls have entered heaven, from Adam downwards; and without Him none have ever escaped hell.
(d) There came a time when the world seemed sunk and buried in ignorance of God. After 4,000 years the nations of the earth
appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian, and Roman empires, had done nothing but spread superstition and idolatry. Poets, historians, philosophers, had proved that, with all their intellectual powers, they had no right knowledge of God; and that man, left to himself, was utterly corrupt. "The world, by wisdom, knew not God." (1 Cor. 1:21.) Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin.
And what did Christ do then?
He left the glory He had had from all eternity with the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone: as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God's right hand, and there sat down, waiting till His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God's appointment all that concerns the salvation of souls.
(e) There is a time coming when sin shall be cast out from this world. —Wickedness shall not always flourish unpunished,—Satan shall not always reign,—creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwelleth righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea. (Rom. 8:22; Acts 3:21; 2 Pet. 3:13; Isa. 11:9.)
And where shall Christ be then? And what shall He do?
Christ Himself shall be King. He shall return to this earth, and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed. (Matt. 24:30; Rev. 11:15; Psalm 2:8; Phil. 2:10, 11; Dan. 7:14.)
(f) There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works. (Rev. 20:13; Dan. 12:2.)
And where will Christ be then?
Christ Himself will be the Judge. "The Father hath committed all judgment unto the Son."—"When the Son of man shall come in His glory, then shall He sit upon the throne of His glory:—and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats."—"We must all appear before the judgment seat of Christ: that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (John 5:22; Matt. 25:32; 2 Cor. 5:10.)
Now if any reader of this paper thinks little of Christ, let him know this day that he is very unlike God! You are of one mind, and God is of another. You are of one judgment, and God is of another. You
think it enough to give Christ a little honour,—a little reverence,—a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution, and judgment,—in all these, Christ is "all."
Surely we shall do well to consider these things. Surely it is not written in vain, "He that honoureth not the Son, honoureth not the Father which hath sent Him." (John 5:23.)
II. In the second place, let us understand that "Christ is all" in the inspired books which make up the Bible
In every part of both Testaments Christ is to be found,—dimly and indistinctly at the beginning,—more clearly and plainly in the middle,—fully and completely at the end,—but really and substantially everywhere.
Christ's sacrifice and death for sinners, and Christ's kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ's cross and Christ's crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key.
(a) It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar, was a practical confession that a Saviour was looked for who would die for sinners,— a Saviour who should take away man's sin, by suffering, as his Substitute and Sin-bearer, in his stead. (1 Peter 3:18.) It is absurd to
suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!
(b) It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission. (Heb. 11:4.)
(c) It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood.—"Behold," he said, "the Lord cometh with ten thousands of His saints, to execute judgment upon all." (Jude 15.)
(d) It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed,—in one born of his family,—all the nations of the earth should be blessed. By faith he saw Christ's day, and was glad. (John 8:56.)
(e) It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that "gathering together" unto Him which is yet to be accomplished. "The sceptre shall not depart from Judah, nor the law-giver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be." (Gen. 49:10.)
(f) It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice,—the continual shedding of blood,—the altar,—the mercyseat,—the high priest,—the passover,—the day of atonement,—the scapegoat:—all these were so many pictures, types, and emblems of Christ and His work. God had compassion upon the weakness of His
people. He taught them "Christ" line upon line, and, as we teach little children, by similitudes. It was in this sense especially that "the law was a schoolmaster to lead" the Jews "unto Christ" (Gal. 3:24.)
(g) It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them,—the manna from heaven which every morning fed them,—the water from the smitten rock which followed them,—all and each were figures of Christ. The brazen serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ. (1 Cor. 10:4; John 3:14.)
(h) It was Christ of whom all the Judges were types. Joshua, and David, and Gideon, and Jephthah, and Samson, and all the rest whom God raised up to deliver Israel from captivity,—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.
(i) It was Christ of whom David the king was a type. Anointed and chosen when few gave him honour,—despised and rejected by Saul and all the tribes of Israel,—persecuted and obliged to flee for his life, —a man of sorrow all his life, and yet at length a conqueror;—in all these things David represented Christ.
(j) It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow. (1 Peter 1:11.) They did not always mark out for us the distinction between Christ's first coming and Christ's second coming. Like two candles in a straight line, one behind the other, they sometimes saw
both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Ghost to write of the times of Christ crucified, and sometimes of Christ's kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds.
(k) It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are "Christ" living, speaking, and moving among men. The Acts are "Christ" preached, published, and proclaimed. The Epistles are "Christ" written of, explained, and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ.
I charge every reader of this paper to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which "Christ is all"? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the centre of all. It is no wonder if you find your Bible a dull book!
III. In the third place, let us understand that "Christ is all" in the religion of all true Christians on earth
In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of every one that is saved. I hold that there is a perfect harmony and unison in the action of the three Persons of the Trinity, in bringing any man to glory, and that all three co-operate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father is merciful, the Son is
merciful, the Holy Ghost is merciful. The same three who said at the beginning, "Let us create," said also, "Let us redeem and save." I hold that every one who reaches heaven will ascribe all the glory of his salvation to Father, Son, and Holy Ghost, three Persons in one God.
But, at the same time, I see clear proof in Scripture, that it is the mind of the blessed Trinity that Christ should be prominently and distinctly exalted, in the matter of saving souls. Christ is set forth as the "Word," through whom God's love to sinners is made known. Christ's incarnation and atoning death on the cross are the great corner-stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting-place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has "sealed" and appointed to convey life to a dead world. (John 6:27.) It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has "pleased the Father that in Christ all fulness should dwell." (Coloss. 1:19.) What the sun is in the firmament of heaven, that Christ is in true Christianity.
I say these things by way of explanation. I want my readers clearly to understand, that in saying "Christ is all," I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean.
(a) Christ is all in a sinner's justification before God.
Through Him alone we can have peace with a Holy God. By Him alone we can have admission into the presence of the Most High, and stand there without fear. "We have boldness and access with
confidence by the faith of Him." In Him alone can God be just, and justify the ungodly. (Ephes. 3:12; Rom. 3:26.)
Wherewith can any mortal man come before God? What can we bring as a plea for acquittal before that Glorious Being, in whose eyes the very heavens are not clean?
Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbour? Shall we bring forward our prayers?—our regularity?—our morality?—our amendments?—our church-going? Shall we ask to be accepted because of any of these?
Which of these things will stand the searching inspection of God's eye Which of them will actually justify us? Which of them will carry us clear through judgment, and land us safe in glory?
None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand.—Take any of us, and look narrowly into our ways,—and we are nothing but sinners. There is but one verdict: we are all guilty,—all deserve hell,—all ought to die. Wherewith can we come before God?
We must come in the name of Jesus,—standing on no other ground, —pleading no other plea than this, "Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him."
The garment of our Elder Brother,—the righteousness of Christ,— this is the only robe which can cover us, and enable us to stand in the light of heaven without shame.
The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and Shibboleth, and we shall enter and live.
The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born.
Oh, let us never forget that Christ must be "all" to that soul who would be justified!—We must be content to go to heaven as beggars, —saved by free grace, simply as believers in Jesus,—or we shall never be saved at all.
Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, "Lord have mercy on me," without Christ? Friend, you are sowing misery for yourself, and unless you alter, you will awake to endless woe.
Is there a proud, formal soul among the readers of this book? Is there any one thinking to make himself fit for heaven, and good enough to pass muster by his own doings?—Brother, you are building a Babel, and you will never reach heaven in your present state.
But is there a labouring, heavy-laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, "Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not: only believe."
Do you fear wrath? Christ can deliver you from the wrath to come.— Do you feel the curse of a broken law? Christ can redeem you from the curse of the law.—Do you feel far away? Christ has suffered, to bring you nigh to God.—Do you feel unclean? Christ's blood can cleanse all sin away.—Do you feel imperfect? You shall be complete in Christ.—Do you feel as if you were nothing? Christ shall be "all in all" to your soul.—Never did saint reach heaven with any tale but this, "I was washed and made white in the blood of the Lamb." (Rev. 7:14.)
(b) But again, Christ is not only all in the justification of a true Christian, but He is also all in his sanctification.
I would not have any one misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy till he comes to Christ and is united to Him. Till then his works are dead works, and he has no holiness at all.—First you must be joined to Christ, and then you shall be holy. "Without Him,—separate from Him,—you can do nothing." (John 15:5.)
And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His people. A believer must not only "receive Christ Jesus the Lord," but "walk in Him, and be rooted and built up in Him." (Col. 2:6, 7.)
Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus,—looking at His cross, and learning fresh motives for a closer walk with God,— looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would
shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day. (Heb. 12:2; 2 Cor. 3:18.)
The true secret of coming up out of the wilderness is to come up "leaning on the Beloved." (Cant. 8:5.) The true way to be strong is to realize our weakness, and to feel that Christ must be all. The true way to grow in grace is to make use of Christ as a fountain for every minute's necessities. We ought to employ Him as the prophet's wife employed the oil,—not only to pay our debts, but to live on also. We should strive to be able to say, "The life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." (2 Kings 4:7; Gal. 2:20.)
I pity those who try to be holy without Christ! Your labour is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, "I can do all things through Christ which strengtheneth me." (Phil. 4:13.)
(c) But again, Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present.
A saved soul has many sorrows. He has a body like other men,—weak and frail. He has a heart like other men,—and often a more sensitive one too. He has trials and losses to bear like others,—and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose,—a place in life to fill blamelessly,—
unconverted relatives to bear with patiently,—persecutions to endure,—and a death to die.
And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but "the consolation there is in Christ." (Phil. 2:1.)
Jesus is indeed the brother born for adversity. He is the friend that sticketh closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself. (Heb. 4:15.) He knows what sorrow is, for He was a Man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, "All my bones are out of joint," (Ps. 22:14.) He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He had no honour in His own house.
And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit,— how to fill up gaps in empty hearts,—how to speak a word in season to the weary,—how to heal the broken heart,—how to make all our bed in sickness,—how to draw nigh when we are faint, and say, "Fear not: I am thy salvation." (Lam. 3:57.)
We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good Physician, He will not measure out to us one drop of sorrow too much. David once said. "In the multitude of my thoughts within me, Thy comforts delight my soul." (Ps. 94:19.) Many a believer, I am sure, could say as much. "If the Lord Himself had not stood by me, the deep waters would have gone over my soul." (Ps. 124:5.)
How a believer gets through all his troubles appears wonderful. How he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this,—that Christ is not only justification and sanctification, but consolation also.
Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure, —that it is disappointment, annoyance, incessant trouble, worry, vanity, and vexation of spirit. But no man was ever disappointed in Christ.
(d) But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come.
Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God,—the sincere, thoroughgoing Christian,—can give a reasonable account of the hope that is in him. No hope is reasonable which is not Scriptural.
A true Christian has a good hope when he looks forward: the worldly man has none. A true Christian sees light in the distance: the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this,—that Jesus Christ is coming again, coming without sin,—coming with all His people,—coming to wipe away every tear,—coming to raise His sleeping saints from the grave,—
coming to gather together all His family, that they may be for ever with Him.
Why is a believer patient? because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King.
Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven, his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that "He that shall come will soon come, and will not tarry." Christ is coming, and that is enough. (Heb. 10:37.)
This is indeed a "blessed hope!" (Titus 2:13.) Now is the school-time, —then the eternal holiday. Now is the tossing on the waves of a troublesome world,—then the quiet harbour. Now is the scattering,— then the gathering. Now is the time of sowing,—then the harvest. Now is the working season,—then the wages. Now is the cross,—then the crown.
People talk of their "expectations" and hopes from this world. None have such solid expectations as a saved soul. He can say, "My soul, wait thou only upon God; my expectation is from Him." (Ps. 62:5.)
In all true saving religion Christ is all: all in justification,—all in sanctification,—all in comfort,—all in hope. Blessed is that mother's child that knows it, and far more blessed is he that feels it too. Oh, that men would prove themselves, and see what they know of it for their own souls!
IV. One thing more I will add, and then I have done. Let us understand that Christ will be all in heaven
I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also "Christ is all."
Like the altar in Solomon's temple, Christ crucified will be the grand object in heaven. That altar struck the eye of every one who entered the temple gates. It was a great brazen altar, twenty cubits broad,—as broad as the front of the temple itself. (2 Chron. 3:4; 4:1.) So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne, and surrounded by adoring angels and saints, there will be "the Lamb that was slain." And "the Lamb shall be the light" of the place. (Rev. 5:6; 21:23.)
The praise of the Lord Jesus will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, "Worthy is the Lamb that was slain. Blessing, and honour, and glory, and power, be to Him that sitteth on the throne, and to the Lamb for ever and ever." Rev. 5:12, 13.)
The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall "serve Him day and night in His temple." (Rev. 7:13.) Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without weariness.
The presence of Christ Himself shall be one everlasting enjoyment of the inhabitants of heaven. We shall "see His face," and hear His voice, and speak with Him as friend with friend. (Rev. 22:4.) Sweet is the thought that whosoever may be wanting at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants. (Ps. 17:15.)
What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. "Better" indeed will be the "sight of the eyes than the wandering of the desire!" (Eccles. 6:9.)
But alas, how little fit for heaven are many who talk of "going to heaven" when they die, while they manifestly have no saving faith, and no real acquaintance with Christ. You give Christ no honour here. You have no communion with Him. You do not love Him. Alas! what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late!
I trust I have now shown how deep are the foundations of that little expression, "Christ is all."
I might easily add to the things I have said, if space permitted. The subject is not exhausted. I have barely walked over the surface of it. There are mines of precious truth connected with it, which I have left unopened.
I might show how Christ ought to be all in a visible Church. Splendid religious buildings, numerous religious services, gorgeous ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honoured, magnified, and exalted. That Church is but a dead carcase in which Christ is not "all."
I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do, is to lift up Christ. We are to
be like the pole on which the brazen serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King's Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honour that minister who does not testify of Christ,—who does not make Christ "all."