The Assembly of God Part 1

The a.s.sembly of G.o.d.

by C. (Charles) H. (Henry) Mackintosh.

"THE MAN OF G.o.d"

The sentence which we have just penned occurs in Paul's second Epistle to his beloved son Timothy--an epistle marked, as we know, by intense individuality. All thoughtful students of Scripture have noticed the striking contrast between the two Epistles of Paul to Timothy. In the first, the Church is presented in its order, and Timothy is instructed as to how he is to behave himself therein. In the second, on the contrary, the Church is presented in its ruin. The house of G.o.d has become the great house, in the which there are vessels to dishonor as well as vessels to honor; and where, moreover, errors and evils abound--heretical teachers and false professors, on every hand.

It is in this epistle of individuality, then, that the expression, "The man of G.o.d" is used with such obvious force and meaning. It is in times of general declension, of ruin and confusion that the faithfulness, devotedness, and decision of the individual man of G.o.d are specially called for. And it is a signal mercy for such an one to know that, spite of the hopeless failure of the Church as a responsible witness for Christ, it is the privilege of the individual to tread as holy a path, to taste as deep communion, and to enjoy as rich blessings, as could be known in the Church's brightest days.

This is a most encouraging and consolatory fact--a fact established by many infallible proofs, and set forth in the very pa.s.sage from which our heading is taken. We shall here quote at length this pa.s.sage of singular weight and power:

"But continue thou in the things which thou hast learned and hast been a.s.sured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of G.o.d may be _perfect_, throughly _furnished unto all good works_"[I.] (2 Tim. iii. 14-17).

Here we have "the man of G.o.d," in the midst of all the ruin and confusion, the heresies and moral pravities of the last days, standing forth in his own distinct individuality, "perfect, thoroughly furnished unto all good works." And, may we not ask, what more could be said in the Church's brightest days? If we go back to the day of Pentecost itself, with all its display of power and glory, have we anything higher, or better, or more solid than that which is set forth in the words "perfect, thoroughly furnished unto all good works?"

And is it not a signal mercy for anyone who desires to stand for G.o.d, in a dark and evil day, to be told that, spite of all the darkness, the evil, the error and confusion, he possesses that which can make a child _wise_ unto salvation, and make a man _perfect_ and thoroughly furnished unto all good works? a.s.suredly it is; and we have to praise our G.o.d for it, with full and overflowing hearts. To have access, in days like these, to the eternal fountain of inspiration, where the child and the man can meet and drink and be satisfied--that fountain so clear that the honest, simple soul can understand; and so deep that you cannot reach the bottom--that peerless, priceless volume which meets the child at his mother's knee, and makes him wise unto salvation; and meets the man in the most advanced stage of his practical career and makes him perfect and fully furnished for the exigence of every hour.

However, we shall have occasion, ere we close this paper, to look more particularly at "the man of G.o.d," and to consider what is the special force and meaning of this term. That there is very much more involved in it than is ordinarily understood, we are most fully persuaded.

There are three aspects in which man is presented in Scripture: in the first place, we have _man in nature_; secondly, _a man in Christ_; and, thirdly, we have, _the man of G.o.d_. It might perhaps be thought that the second and third are synonymous; but we shall find a very material difference between them. True, I must be a man in Christ before I can be a man of G.o.d; but they are by no means interchangeable terms.

Let us then, in the first place, consider

MAN IN NATURE.

This is a very comprehensive term indeed. Under this t.i.tle, we shall find every possible shade of character, temperament, and disposition.

Man, on the platform of nature, graduates between two extremes. You may view him at the very highest point of cultivation, or at the very lowest point of degradation. You may see him surrounded with all the advantages, the refinements and the so-called dignities of civilized life; or you may find him sunk in all the shameless and barbarous customs of savage existence. You may view him in the almost numberless grades, ranks, cla.s.ses, and _castes_ into which the human family has distributed itself.

Then again, in the self-same cla.s.s, or caste, you will find the most vivid contrasts, in the way of character, temper, and disposition.

There, for example, is a man of such an atrocious temper that he is the very horror of every one who knows him. He is the plague of his family circle, and a perfect nuisance to society. He can be compared to a porcupine with all his quills perpetually up; and if you meet him once you will not wish to meet him again. There, on the other hand, is a man of the sweetest disposition and most amiable temper. He is just as attractive as the other is repulsive. He is a tender, loving, faithful husband; a kind, affectionate, considerate father; a thoughtful, liberal master; a kindly, genial neighbor; a generous friend, beloved by all, and justly so: the more you know him the more you must like him, and if you meet him once you are sure to wish to meet him again.

Further, you may meet on the platform of nature, a man who is false and deceitful to the very heart's core. He delights in lying, cheating, and deception. He is mean and contemptible in his thoughts, words and ways; a man to whom all who know him would like to give as wide a berth as possible. And, on the other hand, you may meet a man of high principle, frank, honorable, generous, upright; one who would scorn to tell a lie, or do a mean act; whose reputation is unblemished, his character unexceptionable. His word would be taken for any amount; he is one with whom all who know him would be glad to have dealings; an almost perfect natural character; a man of whom it might be said, he lacks but one thing.

Finally, as you pa.s.s to and fro on nature's platform, you may meet the atheist who affects to deny the existence of G.o.d; the infidel who denies G.o.d's revelation; the skeptic and the rationalist who disbelieves everything. And, on the other hand, you will meet the superst.i.tious devotee who spends his time in prayers and fastings, ordinances, and ceremonies; and who feels sure he is earning a place in heaven by a wearisome round of religious observances that actually _un_fit him for the proper functions and responsibilities of domestic and social life.

You may meet men of every imaginable shade of religious opinion, high church, low church, broad church, and no church; men who, without a spark of divine life in their souls, are contending for the powerless forms of a traditionary religion.

Now, there is one grand and awfully solemn fact common to all these various cla.s.ses, castes, grades, shades, and conditions of men who occupy the platform of nature, and that is there is not so much as a single link between them and heaven--there is no link with the Man who sits at the right hand of G.o.d--no link with the new creation. They are unconverted, and without Christ. As regards G.o.d, and Christ, and eternal life, and heaven, they all--however they may differ morally, socially, and religiously--stand on one common ground; they are far from G.o.d--they are out of Christ--they are in their sins--they are in the flesh--they are of the world--they are on their way to h.e.l.l.

There is really no getting over this, if we are to listen to the voice of Holy Scripture. False teachers may deny it. Infidels may pretend to smile contemptuously at the idea; but Scripture is plain as can be. It speaks in manifold places of a fire that NEVER shall be quenched, and of a worm that shall never die.

It is the very height of folly for anyone to seek to set aside the plain testimony of the word of G.o.d on this most solemn and weighty subject.

Better far to let that testimony fall, with all its weight and authority, upon the heart and conscience--infinitely better to flee from the wrath to come than to attempt to deny that it is coming, and that, when it does come, it will abide forever--yes, forever, and forever, and forever! Tremendous thought!--over-whelming consideration!

May it speak with living power to the soul of the unconverted reader, leading him to cry out in all sincerity, "What is to be done?"

Yes, here is the question, "What must I do to be saved?" The divine answer is wrapped up in the following words which dropped from the lips of two of Christ's very highest and most gifted amba.s.sadors. "Repent and be converted," said Peter to the Jew. "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house," said Paul to the Gentile. And again, the latter of these two blessed messengers, in summing up his own ministry, thus defines the whole matter, "Testifying both to the Jews, and also to the Greeks, repentance toward G.o.d, and faith toward our Lord Jesus Christ."

How simple! But how real! How deep! How thoroughly practical! It is not a nominal, national head belief. It is not saying, in mere flippant profession, "I believe." Ah! no; it is something far deeper and more serious than this. It is much to be feared that a large amount of the professed faith of this our day is deplorably superficial, and that many who throng our preaching rooms and lecture halls are, after all, but wayside and stony ground hearers. The plough of conviction and repentance has not pa.s.sed over them. The fallow ground has never been broken up. The arrow of conviction has never pierced them through and through. They have never been broken down, turned inside out--thoroughly revolutionized. The preaching of the gospel to all such is just like scattering precious seed on the hard pavement or the beaten highway. It does not penetrate. It does not enter into the depths of the soul; the conscience is not reached; the heart is not affected. The seed lies on the surface, it has not taken root, and is soon carried away.

Nor is this all. It is also much to be feared that many of the preachers of the present day, in their efforts to make the gospel simple, lose sight of the abiding necessity of repentance, and the essential necessity of the action of the Holy Ghost, without which so-called faith is a mere human exercise and pa.s.ses away like the vapors of the morning, leaving the soul still in the region of nature, satisfied with itself, daubed with the untempered mortar of a merely human gospel that cries peace, peace, where there is no peace, but the most imminent danger.

All this is very serious, and should lead the soul into profound exercise. We want the reader to give it his grave and immediate consideration. We would put this pointed question to him, which we entreat him to answer, now, "_Have you got eternal life_?" Say, dear friend, _have you_? "He that believeth on the Son of G.o.d hath eternal life." Grand reality! If you have not got this, you have nothing.

You are still on that platform of nature of which we have spoken so much. Yes, you are still there; no matter though you were the very fairest specimen to be found there--amiable, polished, affable, frank, generous, truthful, upright, honorable, attractive, beloved, learned, cultivated, and even pious after a merely human fas.h.i.+on. You may be all this, and yet not have a single pulsation of eternal life in your soul.

This may sound harsh and severe. But it is true; and you will find out its truth sooner or later. We want you to find it out _now_. We want you to see that you are a thorough bankrupt, in the fullest sense of that word. A deed of bankruptcy has been filed against you in the high court of heaven. Here are its terms, "_They that are in the flesh cannot please G.o.d_." Have you ever pondered these words? Have you ever seen their application to yourself? So long as you are unrepentant, unconverted, unbelieving, you cannot do a single thing to please G.o.d--not one. "In the flesh" and "on the platform of nature" mean one and the same thing; and so long as you are there, you cannot please G.o.d.

"You must be born again"--must be renewed in the very deepest springs of your being: unrenewed nature is wholly unable to see, and unfit to enter, the kingdom of G.o.d. You must be born of water and of the Spirit--that is by the living word of G.o.d, and of the Holy Ghost. There is no other way by which to enter the kingdom. It is not by self-improvement, but by new birth we reach the blessed kingdom of G.o.d.

"That which is born of the flesh is flesh;" and "the flesh profiteth nothing," for "they that are in the flesh cannot please G.o.d."

How distinct is all this! How pointed! How personal! How earnestly we desire that the unawakened or undecided reader should, just now, take it home to himself, as though he were the only individual upon the face of the earth. It will not do to generalize--to rest satisfied with saying, "We are all sinners." No; it is an intensely individual matter. "You _must_ be born again." If you again ask, "How?" hear the divine response from the lips of the Master Himself, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but have eternal life."

Here is the sovereign remedy, for every poor broken-hearted, conscience-smitten, h.e.l.l-deserving sinner--for every one who owns himself lost--who confesses his sins, and judges himself--for every weary, heavy-laden, sin-burdened soul--here is G.o.d's own blessed promise: Jesus died, that you might live. He was condemned, that you might be justified. He drank the cup of wrath, that you might drink the cup of salvation. Behold Him hanging on yonder cross for thee. See what He did for thee. Believe that He satisfied, on your behalf, _all_ the claims of justice before the throne of G.o.d. See all your sins laid on Him--your guilt imputed to Him--your entire condition represented and disposed of by Him. See His atoning death answering perfectly for all that was or ever could be brought against you. See Him rising from the dead, having accomplished all. See Him ascending into the heavens, bearing in His divine Person the marks of His finished atonement. See Him seated on the throne of G.o.d, in the very highest place of power. See Him crowned with glory and honor. Believe in Him, and you will receive remission of sins, the gift of eternal life, the seal of the Holy Ghost.

You will pa.s.s off the platform of nature--you will be "_A man in Christ_."

FOOTNOTE:

[I.] The reader should be informed that the word which is rendered "perfect," in the above pa.s.sage, occurs but this once in the entire New Testament. It is [Greek: artios] (artios) and signifies, ready, complete, well fitted; as an instrument with all its strings, a machine with all its parts, a body with all its limbs, joints, muscles, and sinews. The usual word for "perfect" is [Greek: teleios] (teleios) which signifies the reaching of the moral _end_, in any particular thing.

PART II.

To all whose eyes have been opened to see their true condition by nature, who have been brought under the convicting power of the Holy Ghost, who know something of the real meaning of a broken heart and a contrite spirit--to all such it must be of the deepest possible interest to know the divine secret of rest and peace. If it be true--and it is true, because G.o.d says it--that "they that are _in the flesh_ cannot please G.o.d," then how is any one to get _out of the flesh_? How can he pa.s.s off the platform of nature? How can he reach the blessed position of those to whom the Holy Ghost declares, "Ye are not in the flesh but in the Spirit"?

These are momentous questions, surely. For, be it thoroughly known and ever remembered, that no improvement of our old nature is of any value whatsoever as to our standing before G.o.d. It may be all very well, so far as this life is concerned, for a man to improve himself by every means within his reach, to cultivate his mind, furnish his memory, elevate his moral tone, advance his social position. All this is quite true, so true as not to need a moment's argument.

But, admitting in the fullest manner the truth of all this, it leaves wholly untouched the solemn and sweeping statement of the inspired apostle that, "they that are in the flesh cannot please G.o.d." There _must_ be a new standing altogether, and this new standing cannot be reached by any change in the old nature--by any doings or formalities, feelings, ordinances of religion, prayers, alms or sacraments. Do what you will with nature and it is nature still. "That which is born of the flesh is flesh;" and do what you will with flesh you cannot make it spirit. There must be a new life--a life flowing from the new man, the last Adam, who has become, in resurrection, the Head of a new race.

How is this most precious life to be had? Hear the memorable answer--hear it, anxious reader, hear it and live. "Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, _hath_ everlasting life, and shall not come into judgment; but _is pa.s.sed_ from death unto life" (John v. 24).

Here we have a total change of standing; a pa.s.sing from death to life; from a position in which there is not so much as a single link with heaven, with the new creation, with the risen Man in glory, into a position in which there is not a single link with the first man, with the old creation, and this present evil world. And all this is through believing on the Son of G.o.d--not _saying_ we believe, but really, truly, heartily, believing on the Son of G.o.d; not by a mere intellectual faith, but believing with the heart.

Thus only does any one become

A MAN IN CHRIST.

Every true believer is a man in Christ. Whether it be the convert of yesterday or the h.o.a.ry headed saint of fifty or sixty years' standing as a Christian, each stands in precisely the same blessed position--he is in Christ. There can be no difference here. The practical _state_ may differ immensely; but the positive standing is one and the same. As on the platform of nature, you may meet with every imaginable shade, cla.s.s, grade, and condition (though all having one common standing) so on the new, the divine, the heavenly platform, you may meet with every possible variety of practical condition: the greatest possible difference in intelligence, experience, and spiritual power, while all possessing the same standing before G.o.d, all being in Christ. There can be no degrees as to standing, whatever there may be as to state. The convert of yesterday, and the h.o.a.ry headed father in Christ are both alike as to standing. Each is a man in Christ, and there can be no advance upon this. We sometimes hear of, "The higher Christian life:" but, strictly speaking, there is no such thing as a higher or a lower Christian life, inasmuch as Christ is the life of every believer. It may be that those who use the term mean a right thing. They probably refer to the higher stages of the Christian life--greater nearness to G.o.d, greater likeness to Christ, greater power in the Spirit, more devotedness, more separation from the world, more entire consecration of heart to Christ.

But all these things belong to the question of our _state_, not to our standing. This latter is absolute, settled, unchangeable. It is in Christ--nothing less, nothing more, nothing different. If we are not in Christ, we are in our sins; but if we are in Christ, we cannot possibly be higher, as to standing.

If the reader will turn with us, for a few moments, to I Cor. xv. 45-48, he will find some powerful teaching on this great foundation truth. The apostle speaks here of two men, "The first and the second." And let it be carefully noted that the Second Man is by no means federally connected with the first, but stands in contrast with him--a new, independent, divine, heavenly source of life in Himself. The first man has been entirely set aside, as a ruined, guilty, outcast creature. We speak of Adam federally, as the head of a race. Personally, Adam was saved by grace; but if we look at him from a federal standpoint, we see him a hopeless wreck.

The first man is an irremediable ruin. This is proved by the fact of a _second_ Man; for truly we may say of the men as of the covenants, "If the first had been found faultless, then should no place have been sought for the Second." But the very fact of a second Man being introduced demonstrates the hopeless ruin of the first. Why a second, if aught could be made of the first? If our old Adam nature was, in any wise, capable of being improved, there was no need of something new. But "they that are in the flesh cannot please G.o.d." "For in Christ Jesus neither circ.u.mcision availeth anything, nor uncirc.u.mcision, but a new creation" (Rom. viii.: Gal. vi.).

There is immense moral power in all this line of teaching. It sets forth Christianity in vivid and striking contrast with every form of religiousness under the sun. Take Judaism or any other _ism_ that ever was known or that now exists in this world, and what do you find it to be? Is it not invariably something designed for the testing, or experimenting for the improvement, or advancement of the first man?

Unquestionably.