The Assembly of God Part 13

NOTE.--The reader will find it profitable to compare Heb. xiii. 13-16 with I Peter ii. 4-9. "Let us go forth therefore unto Him," says Paul.

"To whom coming," says Peter. Then we have "The holy priesthood"

offering up spiritual sacrifices of praise. And "the royal priesthood"

doing good and communicating--"showing forth the virtues of Him who hath called us out of darkness into His marvelous light." The two scriptures give us a magnificent view of fundamental, devotional and practical Christianity.

PART II.

We must ask the reader to open his Bible and read Heb. x. 7-24. In it he will find a very deep and marvelous view of the Christian's position and his work. The inspired writer gives us, as it were, three solid pillars on which the grand edifice of Christianity rests. These are, first, _the will of G.o.d_; secondly, _the work of Christ;_ and, thirdly, _the witness of the Holy Ghost_, in Scripture. If these grand realities be laid hold of in simple faith, the soul _must_ have settled peace. We may a.s.sert, with all possible confidence, that no power of earth or h.e.l.l, men or devils, can ever disturb the peace which is founded upon Heb. x. 7-17.

Let us then, in the first place, dwell, for a few moments, on the manner in which the apostle unfolds, in this magnificent pa.s.sage,

THE WILL OF G.o.d.

In the opening of the chapter, we are instructed as to the utter inadequacy of the sacrifices under the law. They could never make the conscience perfect--they could never accomplish the will of G.o.d--never fulfil the gracious desire and purpose of His heart. "The law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because _the wors.h.i.+pers once purged_ should have had _no more conscience of sins_."

Let the reader carefully note this. "The wors.h.i.+pers once purged should have had no more conscience of sins." He does not say--"No more _consciousness of sins_." There is an immense difference between these two things; and yet, it is to be feared, they are often confounded. The Christian has, alas, the consciousness of _sin in him_, but he ought to have no conscience of _sins on him_, inasmuch as he is purged once and forever, by the precious blood of Christ.

Some of the Lord's people have a habit of speaking of their continual need of applying to the blood of Christ, which, to say the least of it, is by no means intelligent, or in accordance with the accurate teaching of Holy Scripture. It seems like humility; but, we may rest a.s.sured, true humility can only be found in connection with the full, clear, settled apprehension of the truth of G.o.d, and as to His gracious will concerning us. If it be His will that we should have "no more conscience of sins," it cannot be true humility, on our part, to go on from day to day, and year to year, with the burden of sins upon us. And, further, if it be true that Christ has borne our sins and put them away forever--if He has offered one perfect sacrifice for sins, ought we not a.s.suredly to know that we are perfectly pardoned and perfectly purged? Is it--can it be, true humility to reduce the blood of Christ to the level of the blood of bulls and of goats? But this is what is virtually done, though, no doubt, unwittingly, by all who speak of applying continually to the blood of Christ. One reason why G.o.d found fault with the sacrifices under the law was, as the apostle tells us, "In those sacrifices there is a remembrance again made of sins every year." This, blessed be His name, was not according to His mind. He desired that every trace of guilt and every remembrance of it should be blotted out, once and forever; and hence it cannot be His will that His people should be continually bowed down under the terrible burden of unforgiven sin.

It is _contrary_ to His will; it is subversive of their peace, and derogatory to the glory of Christ and the efficacy of His one sacrifice.

One grand point of the inspired argument, in Hebrews x., is to show that the continual remembrance of sins and the continual repet.i.tion of the sacrifice go together; and therefore, if Christians now are to have the burden of sins constantly on the heart and conscience, it follows that Christ should be offered again and again--which were a blasphemy. His work is done, and hence our burden is gone--gone forever. "It is not possible that the blood of bulls and goats should take away sin.

Wherefore, when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of Me) to do Thy will, O G.o.d. Above, when He said, Sacrifice and offering and burnt-offerings and offerings for sin Thou wouldest not, neither hadst pleasure therein (which are offered by the law) then said He, Lo, I come to do Thy will, O G.o.d. He taketh away the first that He may establish the second. By the which will we are sanctified (or set apart) by the offering of the body of Jesus Christ _once_."

Here we are conducted, in the most distinct and forcible manner, to the eternal source of the whole matter, namely, the will of G.o.d--the purpose and counsel formed in the divine mind, before the foundation of the world, before any creature was formed, before sin or Satan existed. It was the will of G.o.d, from all eternity, that the Son should, in due time, come forth and do a work which was to be the foundation of the divine glory and of all the counsels and purposes of the Trinity.

It would be a very grave error indeed to suppose that redemption was an afterthought with G.o.d. He had not, blessed be His holy name, to sit down and plan what He would do, when sin entered. It was all settled beforehand. The enemy, no doubt, imagined that he was gaining a wonderful victory when he meddled with man in the garden of Eden. In point of fact, he was only giving occasion for the display of G.o.d's eternal counsels in connection with the work of the Son. There was no basis for those counsels, no sphere for their display in the fields of creation. It was the meddling of Satan--the entrance of sin--the ruin of man, that opened a platform on which a Saviour-G.o.d might display the riches of His grace, the glories of His salvation, the attributes of His nature, to all created intelligences.

There is great depth and power in those words of the eternal Son, "In the volume of the book it is written of Me." To what "volume" does He here refer? Is it to Old Testament scripture merely? Surely not; the apostle quotes from the Old Testament, but it is nothing less than the roll of G.o.d's eternal counsels in which the "vast plan" was laid, according to which, in the appointed time, the eternal Son was to come forth and appear on the scene, in order to accomplish the divine will, vindicate the divine glory, confound the enemy utterly, put away sin, and save ruined man in a manner which yields a richer harvest of glory to G.o.d than ever He could have reaped in the fields of an unfallen creation.

All this gives immense stability to the soul of the believer. Indeed it is utterly impossible for human language to set forth the preciousness and blessedness of this line of truth. It is such rich consolation to every pious soul to know that One has appeared in this world to do the will of G.o.d--whatever that will might be. "Lo, I come to do Thy will O G.o.d." Such was the one undivided purpose and object of that perfect human heart. He never did His own will in anything. He says, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me." It mattered not to Him what that will might involve to Himself personally. The decree was written down in the eternal volume that He should come and do the divine will; and, all homage to His peerless name! He came and did it perfectly. He could say, "A body hast Thou prepared Me." "Mine ears hast Thou opened." "I clothe the heavens with blackness, and I make sackcloth their covering. The Lord G.o.d hath given Me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth Mine ear to hear as the learned. The Lord G.o.d hath opened Mine ear, and I was not rebellious, neither turned away back. I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting" (Isa. l. 3-6).

But this leads us, in the second place, to contemplate

THE WORK OF CHRIST.

It was ever the delight of the heart of Jesus to do His Father's will and finish His work. From the manger at Bethlehem to the cross of Calvary, the one grand object that swayed His devoted heart was the accomplishment of the will of G.o.d. He perfectly glorified G.o.d, in all things. This, blessed be G.o.d, perfectly secures our full and everlasting salvation, as the apostle in this pa.s.sage, so distinctly states. "By the which will we are sanctified, through the offering of the body of Jesus Christ once."

Here our souls may rest, beloved reader, in sweetest peace and unclouded certainty. It was the will of G.o.d that we should be set apart to Himself, according to all the love of His heart, and all the claims of His throne; and our Lord Christ, in due time, in pursuance of the everlasting purpose as set forth "in the volume of the book," came forth from the glory which He had with the Father, before all worlds, to do the work which forms the imperishable basis of all the divine counsels and of our eternal salvation.

And--forever be His name adored!--He has finished His work. He has perfectly glorified G.o.d in the midst of the scene in which He has been so dishonored. At all cost He has vindicated Him and made good His every claim. He magnified the law and made it honorable. He vanquished every foe, removed every obstacle, swept away every barrier, bore the judgment and wrath of a sin-hating G.o.d; destroyed death and him that had the power of it, extracted its sting, and spoiled the grave of its victory.

In a word, He gloriously accomplished all that was written in the volume of the book concerning Him; and now we see Him crowned with glory and honor, at the right hand of the Majesty in the heavens. He travelled from the throne to the dust of death, in order to accomplish the will of G.o.d, and having done so, He has gone back to the throne, in a new character and on a new footing. His pathway from the throne to the cross was marked by the footprints of divine and everlasting love; and His pathway from the cross back to the throne is sprinkled by His atoning blood. He came from heaven to earth to do the will of G.o.d, and, having done it, He returned to heaven again, thus opening up for us "a new and living way" by which we draw nigh to G.o.d, in holy boldness and liberty, as purged wors.h.i.+pers.

All is done. Every question is settled. Every barrier is removed. The vail is rent. That mysterious curtain which, for ages and generations, had shut G.o.d in from man, and shut man out from G.o.d, was rent in twain, from top to bottom, by the precious death of Christ; and now we can look right up into the opened heavens and see on the throne the Man who bore our sins in His own body on the tree. A seated Christ tells out, in the ear of faith, the sweet emanc.i.p.ating tale that all that had to be done is done--done forever--done for G.o.d--done for us. Yes; all is settled now, and G.o.d can, in perfect righteousness, indulge the love of His heart, in blotting out all our sins and bringing us nigh unto Himself in all the acceptance of the One who sits beside Him on the throne.

And let the reader carefully note the striking and beautiful way in which the apostle contrasts _a seated Christ in heaven with the standing priest on earth_. "Every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins, forever ([Greek: eis to dienekes]--in perpetuity) sat down on the right hand of G.o.d; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected forever (in perpetuity) them that are sanctified."

This is exceedingly blessed. The priest, under the Levitical economy, could never sit down, for the obvious reason that his work was never done. There was no seat provided in the temple or in the tabernacle.

There is remarkable force and significance in the manner in which the inspired writer puts this. "_Every priest_"--"standeth _daily_"--"offering _oftentimes_"--"_the same sacrifices_"--"which can _never take away sins_." No human language could possibly set forth, more graphically, the utter inefficacy of the Levitical ceremonial. How strange that, in the face of such a pa.s.sage of Holy Scripture, Christendom should have set up a human priesthood, with its daily sacrifice!--a priesthood moreover, not belonging to the tribe of Levi, not springing from the house of Aaron, and therefore having no sort of divine t.i.tle or sanction. And, then as to the sacrifice, it is, according to their own admission, a sacrifice without blood, and therefore a sacrifice without remission, for, "Without the shedding of blood there is no remission" (Heb. ix. 22).

Hence, this self-made priesthood is a daring usurpation, and her sacrifices a worthless vanity--a positive lie--a mischievous delusion.

The priests of whom the apostle speaks in Heb. x. were priests of the tribe of Levi and of the house of Aaron--the only house, the only tribe ever recognised of G.o.d as having any t.i.tle to a.s.sume the office and the work of an earthly priest. And, further, the sacrifices which the Aaronic priests offered were appointed by G.o.d, for the time being, to serve as _figures_ of Him that was to come; but they never gave Him any pleasure, inasmuch as they could never take away sins; and the true Priest having come, the true sacrifice having been offered, the figures have been forever abolished.

Now, in view of all this, what shall we say of Christendom's priests and Christendom's sacrifices? What will a righteous Judge say to them? We cannot attempt to dwell upon such an awful theme. We can merely say, alas! alas! for the poor souls that are deluded and ruined by such antichristian absurdities. May G.o.d in His mercy deliver them and lead them to rest in the one offering of Jesus Christ--that precious blood that cleanses from all sin. May many be led to see that a repeated sacrifice and a seated Christ are in positive antagonism. If the sacrifice must be repeated, Christ has no right to His seat and to His crown--G.o.d pardon the very penning of the words! If Christ has a divine right to His seat and to His crown, then to repeat a sacrifice is simply a blasphemy against His cross, His name, His glory. To repeat in any way, or under any form whatsoever, the sacrifice, is to deny the efficacy of Christ's one offering, and to rob the soul of anything like an approach to the knowledge of remission of sins. A repeated sacrifice and perfect remission are an absolute contradiction in terms.

But we must turn, for a moment, to the third grand point in our subject, namely,

THE WITNESS OF THE HOLY GHOST.

This is of the deepest possible moment for the reader to understand. It gives great completeness to the subject. How are we to know that Christ has, by His work on the cross, absolutely and divinely accomplished the will of G.o.d? Simply by the witness of the Holy Ghost in Scripture. This is the third pillar on which the Christian's position rests, and it is as thoroughly divine and, therefore, as thoroughly independent of man as the other two. It is very evident that man had nothing to do with the eternal counsels of the Trinity--nothing to do with the glorious work accomplished on the cross. All this is clear; and it is equally clear that man has nothing to do with the authority on which our souls receive the joyful news as to the _will of G.o.d_, and _the work of Christ_, inasmuch as it is nothing less than _the witness of the Holy Ghost_.

We cannot be too simple as to this. It is not, by any means, a question of our feelings, our frames, our evidences, or our experiences--things interesting in their right place. We must receive the truth solely and simply on the authority of that august Witness who speaks to us in Holy Scripture. Thus we read, "Whereof the Holy Ghost also is a witness to us; for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord; I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more."

Here, then, we have fully before us the solid foundation of the Christian's position and the Christian's peace. It is all of G.o.d, from first to last. The _will_, the _work_, and the _witness_ are all divine.

The Lord be praised for this glorious fact! What should we do, what would become of us, were it otherwise? In this day of confusion, when souls are tossed about by every wind of doctrine--when the beloved sheep of Christ are driven hither and thither, in bewilderment and perplexity--when ritualism with its ignorant absurdities, and rationalism with its impudent blasphemies, and spiritualism with its horrible traffic with demons, are threatening the very foundations of our faith, how important it is for Christians to know what those foundations really are, and that they should be consciously resting thereon!

PART III.

We would recall for a moment to the reader's attention the third point in our subject, namely, "The witness of the Holy Ghost in Scripture." We feel it to be of too much importance to be dismissed with such a cursory glance as we were able to give it at the close of our last paper.

It is absolutely essential to the enjoyment of settled peace that the heart should rest _solely_ on the authority of Holy Scripture. Nothing else will stand. Inward evidences, spiritual experiences, comfortable frames, happy feelings, are all very good, very valuable, and very desirable; indeed we cannot prize them too highly in their right place.

But, most a.s.suredly, their right place is not at the foundation of the Christian position. If we look to such things as the ground of our peace, we shall very soon become clouded, uncertain, and miserable.

The reader cannot be too simple in his apprehension of this point. He must rest like a little child upon the testimony of the Holy Ghost in the Word. It is blessedly true that "He that believeth hath the witness in himself." And again, "The Spirit itself beareth witness with our spirit that we are the children of G.o.d." All this is essential to Christianity; but it must, in no wise, be confounded with the witness of the Holy Ghost, as given to us in Holy Scripture. The Spirit of G.o.d never leads any one to build upon His work as the ground of peace, but only upon the finished work of Christ, and the unchangeable word of G.o.d; and we may rest a.s.sured that the more simply we rest on these the more settled our peace will be, and the clearer our evidences, the brighter our frames, the happier our feelings, the richer our experiences. In short, the more we look away from self and all its belongings, and rest in Christ, on the clear authority of Scripture, the more spiritually minded we shall be; and the inspired apostle tells us that "to be spiritually minded (or, the minding of the Spirit) is life and peace."

The best evidence of a spiritual mind is childlike repose in Christ and His Word. The clearest proof of an unspiritual mind is self-occupation.

It is a poor affair to be trafficking in _our_ evidences, or _our_ anything. It looks like piety, but it leads away from Christ--away from Scripture--away from G.o.d; and this is not piety, or faith, or Christianity.

We are intensely anxious that the reader should seize, with great distinctness, the importance of committing his whole moral being to the divine authority of the word of G.o.d. It will never fail him. All else may go, but "the word of our G.o.d shall stand forever." Heart and flesh may fail. Internal evidences may become clouded; frames, feelings, and experiences may all prove unsatisfactory; but the word of the Lord, the testimony of the Holy Ghost, the clear voice of Holy Scripture, must ever remain unshaken. "And this is the Word which by the gospel is preached unto us."

Thus much, then, as to the divine and everlasting basis of the Christian's position, as set forth in the tenth chapter of the Epistle to the Hebrews. Let us, now, see what this same scripture tells us of the Christian's work, and of the sphere in which that work is to be carried on.

The Christian is brought into the immediate presence of G.o.d, inside the veil, into the holiest of all. This is his proper place, if indeed we are to listen to the voice of Scripture. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a _new_ and _living_ way which He hath consecrated for us, through the veil, that is to say, His flesh; and having a high-priest over the house of G.o.d; _let us draw near_ with a true heart, in full a.s.surance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."

Our G.o.d, blessed be His holy name, would have us near unto Himself. He has made out for us a t.i.tle clear and indisputable in "_the blood of Jesus_." Nothing more is needed. That precious blood stands out before the eye of faith in all its infinite value. In it alone we read our t.i.tle. It is not the blood _and_ something else--be that something what it may. The blood const.i.tutes our exclusive t.i.tle. We come before G.o.d in all the perfect efficacy of that blood which rent the veil, glorified G.o.d as to the question of sin, canceled our guilt according to all the demands of infinite holiness, silenced, forever, every accuser, every foe. We enter by a new and living way--a way which can never become old or dead. We enter by the direct invitation, yea, by the distinct command of G.o.d. It is positive disobedience not to come. We enter to receive the loving welcome of our Father's heart, it is an insult to that love not to come. He tells us to "come boldly"--to "draw near" with full, unclouded confidence--a boldness and confidence commensurate with the love that invites us; the word that commands us, and the blood that fits and ent.i.tles us. It is offering dishonor to the eternal Trinity not to draw near.

Reader, is all this, think you, understood and taught in Christendom?

Say, do Christendom's creeds, confessions, and liturgical services harmonize with apostolic teaching in Heb. x.? Alas! alas! they do not.

Nay, they are in direct antagonism; and the state of souls, accordingly, is the very reverse of what it ought to be. In place of "draw near" it is keep off. In place of liberty and boldness, it is legality and bondage. In place of a heart sprinkled from an evil conscience, it is a heart bowed down beneath the intolerable burden of unforgiven sin. In place of a great High Priest seated on the throne of G.o.d, in virtue of accomplished redemption, we have poor mortal--not to say sinful--priests standing from week to week, all the year round in wearisome routine, actually contradicting, in their barren formularies, the very foundation truths of Christianity.

How truly deplorable is all this! And then the sad condition of the Lord's dear people, the lambs and sheep of that precious flock for which He died! It is this that so deeply affects us. It is of little use attacking Christendom. We quite admit this; but we yearn over the souls of G.o.d's people. We long to see them fully delivered from false teaching, from Judaism, legalism, and every other _ism_ that robs them of a full salvation and a precious Saviour. We long to reach them with the clear and soul-satisfying teachings of Holy Scripture, so that they may know and enjoy the things that are freely given to them of G.o.d. We can truly say there is nothing which gives us such painful concern as the state of the Lord's dear people, scattered upon the dark mountains and desolate moors: and one special object for which we desire to live is to be the instrument of leading them into those green pastures and beside those still waters where the true Shepherd and Bishop of their souls longs to feed them, according to all the deep and tender love of His heart. He would have them near Himself, reposing in the light of His blessed countenance. It is not according to His mind or His loving heart that His people should be kept at a dim cold distance from His presence, in doubt and darkness. Ah, no; reader, His word tells us to draw near--to come boldly--to appropriate freely--to make our very own all the precious privileges to which a Father's love invites us, and a Saviour's blood ent.i.tles us.

"_Let us draw near._" This is the voice of G.o.d to us. Christ has opened up the way. The veil is rent, our place is in the holiest of all, the conscience sprinkled, the body washed, the soul entering intelligently into the atoning value of the blood, and the cleansing, sanctifying power of the Word--its action upon our habits, our ways, our a.s.sociations, our entire course and character.

All this is of the very utmost practical value to every true lover of holiness--and every true Christian is a lover of holiness. "The body washed with pure water" is a perfectly delightful thought. It sets forth the purifying action of the word of G.o.d on the Christian's entire course and character. We must not be content with having the heart sprinkled by the blood; we must also have the body washed with pure water.