The All Sufficiency of Christ Part 5

[3] The meaning which is generally attached to hypocrisy is a false profession of religion. It a.s.suredly means this, but it means much more. A tacit a.s.sent to principles which do not govern the conduct deserves the appellation of hypocrisy. Looking at the subject in this point of view, we may all find occasion of deep humiliation before the Lord.

But not only is hypocrisy utterly subversive of spiritual progress, it also fails in attaining the object which it proposes to itself; "for there is nothing covered that shall not be revealed; neither hid, that shall not be known." Every man will find his level, and every thought will be brought to light. What the truth would do _now_, the judgment-seat will do _then_. Every grade and shade of hypocrisy will be unmasked by the light which shall s.h.i.+ne forth from the judgment-seat of Christ. Nothing will be allowed to escape. All will be reality _then_, though there is so much fallacy _now_. Moreover, every thing will get its proper name _then_, though it be misnamed _now_. Worldly-mindedness is called prudence; a grasping, covetous spirit is called foresight; and self-indulgence and personal aggrandizement are called judicious management and laudable diligence in business. Thus it is _now_; but _then_ it will be quite the reverse. All things will be seen in their true colors, and called by their true names, before the judgment-seat. Wherefore it is the wisdom of the disciple to act in the light of that day, when the secrets of all hearts shall be disclosed. As to this, he is placed on a vantage-ground, for, says the apostle, "we must all [saints and sinners--though not at the same time, nor on the same ground,] be manifested [fa?e?????a?] before the judgment-seat of Christ." Should this disturb the disciple's mind? a.s.suredly not, if his heart be so purged of the leaven of hypocrisy and his soul so thoroughly grounded, by the teaching of G.o.d the Holy Ghost, in the great foundation-truth set forth in this very chapter (2 Cor. v.), namely, that Christ is his life, and Christ his righteousness; that he can say, "We are manifested [pefa?e??e?a,--an inflection of the same word as is used at verse 10,] unto G.o.d, and I trust also are manifested in your consciences."

But if he be deficient in this peace of conscience and transparent honesty of heart, there is no doubt but that the thought of the judgment-seat will disturb his spirit. Hence we see that the Lord, in Luke xii, sets the consciences of His disciples directly in the light of the judgment-seat.--"And I say unto you, _My friends_, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear Him, which after He hath killed hath power to cast into h.e.l.l; yea, I say unto you, Fear Him." "The fear of man bringeth a snare," and is closely connected with "the leaven of the Pharisees;" but "the fear of the Lord is the beginning of wisdom," and causes a man always so to carry himself--so to think, speak, and act--as in the full light of Christ's judgment-seat. This would impart immense dignity and elevation to the character, while it would effectually nip, in the earliest bud, the spirit of haughty independence, by keeping the soul under the searching power of divine light, the effect of which is to make every thing and every one manifest.

There is nothing that so tends to rob the disciple of Christ of the proper dignity of his disciples.h.i.+p as walking before the eyes or thoughts of men. So long as we are doing so, we cannot be unshackled followers of our heavenly Master. Moreover, the evil of walking before men is morally allied with the evil of seeking to hide our ways from G.o.d. Both partake of the "leaven of the Pharisees," and both will find their proper place before the judgment-seat. Why should we fear men?

why should we regard their opinions? If their opinions will not bear to be tried in His presence who has power to cast into h.e.l.l, they are worth nothing; for it is with Him we have to do. "With me it is a very small thing that I should be judged of you, or man's judgment." Man may have a judgment-seat _now_, but he will not have it _then_;--he may set up his tribunal in time, but he will have no tribunal in eternity. Why, therefore, should we shape our way in reference to a tribunal so frail and evanescent? Oh, let us challenge our hearts as to this. G.o.d grant us grace to act _now_ in reference to _then_--to carry ourselves here with our eye on hereafter--to look at time in the light of eternity.

The poor unbelieving heart may however inquire, If I thus rise above human thoughts and human opinions, how shall I get on in a scene where those very thoughts and opinions prevail? This is a very natural question, but it meets its full and satisfactory answer from the Master's lips; yea, it would even seem as though He had graciously antic.i.p.ated this rising element of unbelief, when, having carried His disciples above the hazy mists of time, and set them in the clear, searching, powerful light of eternity, He added, "Are not five sparrows sold for two farthings? and not one of them is forgotten before G.o.d. But even the very hairs of your head are all numbered.

Fear not, therefore; ye are of more value than many sparrows." (Ver.

6, 7.) Here the heart is taught not only to _fear_ G.o.d, but also to _confide_ in Him,--it is not only warned, but also tranquilized.

"Fear" and "fear not" may seem a paradox to flesh and blood, but to faith it is no paradox. The man who fears G.o.d most will fear circ.u.mstances least. The man of faith is at once the most dependent and independent man in the world--dependent upon G.o.d, independent upon circ.u.mstances. The latter is the consequence of the former.

And mark the ground of the believer's peace. The One who has power to cast into h.e.l.l, the only One whom he is to fear, has actually taken the trouble to count the hairs of his head. He surely has not taken the trouble for the purpose of letting him perish here or hereafter.

The minuteness of our Father's care should silence every doubt that might arise in our hearts. There is nothing too small and there can be nothing too great for Him. The countless...o...b.. that move through infinite s.p.a.ce and a falling sparrow are alike to Him. His infinite mind can take in with equal facility the course of everlasting ages and the hairs of our head. This is the stable foundation on which Christ founds His "fear not" and "take no thought." We frequently fail in the practical application of this divine principle. We may admire it as a principle, but it is only in the application of it that its real beauty is seen or felt. If we do not put it in practice, we are but painting sunbeams on canvas, while we famish beneath the chilling influences of our own unbelief.

Now, we find in this scripture before us that bold and uncompromising testimony for Christ is connected with this holy elevation above men's thoughts and this calm reliance upon our Father's minute and tender care. If my heart is lifted above the influence of the fear of man, and sweetly tranquilized by the a.s.surance that G.o.d takes account of the hairs of my head, then I am in a condition of soul to confess Christ before men. (See _vv_. 8-10.) Nor need I be careful as to the result of this confession, for so long as G.o.d wants me here He will maintain me here. "And when they bring you unto the synagogues, and unto magistrates and powers, take ye no thought how or what thing ye shall answer, or what ye shall say; for the Holy Ghost shall teach you in the same hour what ye ought to say." The only proper ground of testimony for Christ is to be fully delivered from human influence, and established in unqualified confidence in G.o.d. So far as I am influenced by or a debtor to men, so far am I disqualified for being a servant of Christ; but I can only be effectually delivered from human influence by a lively faith in G.o.d. When G.o.d fills the heart, there is no room for the creature; and we may be perfectly sure of this, that no man has ever taken the trouble to count the hairs of our head; we have not even taken that trouble ourselves; but G.o.d has, and therefore I can trust G.o.d more than any one. G.o.d is perfectly sufficient for every exigency, great or small, and we only want to trust Him to know that He is.

True, He may and does use men as instruments; but if we lean on men instead of G.o.d,--if we lean on instruments instead of on the hand that uses them, we bring down a curse upon us, for it is written, "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." (Jer. xvii. 5.) The Lord used the ravens to feed Elijah, but Elijah never thought of trusting in the ravens. Thus it should be ever. Faith leans on G.o.d, counts on Him, clings to Him, trusts in Him, waits for Him, ever leaves a clear stage for Him to act on, does not obstruct His glorious path by any creature-confidence, allows Him to display Himself in all the glorious reality of what He is, leaves every thing to Him; and, moreover, if it gets into deep and rough waters, it will always be seen upon the crest of the loftiest billow, and from thence gazing in perfect repose upon G.o.d and His powerful actings. Such is faith--that precious thing--the only thing in this world that gives G.o.d and man their respective places.

While the Lord Jesus was in the act of pouring forth these unearthly principles, a true child of earth intrudes upon Him with a question about property.--"And one of the company said unto Him, 'Master, speak to my brother, that he divide the inheritance with me.'" How marvelously little did he know of the true character of that heavenly Man who stood before him! He knew nothing of the profound mystery of His being, or the object of His heavenly mission. He surely had not come from the bosom of the Father to settle lawsuits about property, nor to arbitrate between two covetous men. The spirit of covetousness was manifestly in the whole affair. Both defendant and plaintiff were governed by covetousness. One wanted to grasp and the other wanted to keep; what was this but covetousness? "And he said unto him, 'Man, who made Me a judge or a divider over you?'" It was not a question of which was right or which was wrong as to the property. According to Christ's pure and heavenly doctrine they were both wrong. In the light of eternity a few acres of land were little worth; and as to Christ Himself, He was only teaching principles entirely hostile to all questions of earthly possession; but in His own person and character He set an example of the very opposite. He did not go to law about the inheritance. He was "Heir of all things." The land of Israel, the throne of David, and all creation belonged to Him; but man would not own Him, or give Him possession. "The husbandmen said among themselves, 'This is the heir; come, let us kill him, and seize upon the inheritance.'" To this the Heir submitted in perfect patience, but (eternal homage to His glorious name!) by submitting unto death He crushed the enemy's power, and brought "many sons to glory."

Thus we see in the doctrine and practice of the Heavenly Man the true exhibition of the principles of the kingdom of G.o.d. He would not arbitrate, but yet He taught truth which would entirely do away with the need of arbitration. If the principles of the kingdom of G.o.d were dominant, there would be no need for courts of law; for inasmuch as people would not be wronged of their rights, they could have no wrongs to be righted. This would be admitted by all. But then the Christian, being in the kingdom, is bound to be governed by the principles of the kingdom, and to carry them out at all cost; for, in the exact proportion that he fails to exhibit those principles, he is robbing his own soul of blessing, and marring his testimony.

Hence, then, a person going to law is not governed, in so doing, by the principles of the kingdom of G.o.d, but by the principles of the kingdom of Satan, who is the prince of this world. It is not a question as to his being a Christian, but simply a question as to the principle by which he is governed in the act of going to law under any circ.u.mstances.[4] I say nothing of the moral instincts of the divine nature, which would surely lead one to apprehend with accuracy the gross inconsistency of a man who professes to be saved by _grace_ going to _law_ with a fellow-man--of one who, while he owns that if he had his _right_ from the hand of G.o.d, he would be burning in h.e.l.l, nevertheless insists upon exacting his rights from his fellow-man--of one who has been forgiven ten thousand talents, but yet seizes his fellow by the throat for a paltry hundred pence. Upon these things I shall not dwell. I merely look at the question of going to law in the light of the kingdom, in the light of eternity; and if it be true that in the kingdom of G.o.d there is no need for courts of law, then I press it solemnly upon my reader's conscience, in the presence of G.o.d, that he, as a subject of that kingdom, is totally wrong in going to law.

True, it will lead to loss and suffering; but who is "worthy of the kingdom of G.o.d" who is not prepared to "suffer for it"? Let those who are governed by the things of _time_ go to law; but the Christian is, or ought to be, governed by the things of _eternity_. People go to law _now_, but it will not be so _then_; and the Christian is to act _now_ as if it were _then_. He belongs to the kingdom; and it is just because the kingdom of G.o.d is not dominant, but the King rejected, that the subjects of the kingdom are called to suffer. Righteousness "suffers" _now_; it will "reign" in the millennium, and it will "dwell" in the new heavens and the new earth. Now, in going to law, the Christian antic.i.p.ates the millennial age. He is going before his Master in the a.s.sertion of his rights. He is called to suffer patiently all sorts of wrongs and injuries. To resent them is to deny the truth of that kingdom to which he professes to belong. I press this principle upon my reader's conscience. I earnestly implore his serious attention thereto. Let it have its full weight upon his conscience. Let him not trifle with its truth. There is nothing which tends so to hinder the freshness and power, growth and prosperity, of the kingdom of G.o.d in the heart as the refusal to carry out the principles of that kingdom in the conduct.[5]

[4] How often, alas! does it happen that people go to law to be _righted_ of their _wrongs_, and in the end find themselves _wronged_ of their _rights_!

[5] The Christian should be governed by the principles of the kingdom in every thing. If he is engaged in business, he should conduct his business as a child of G.o.d, and a servant of Christ. He should not have a Christian character on Lord's day and a commercial character on Monday. I should have the Lord with me in my shop, my warehouse, and my counting-house. It is my privilege to depend upon G.o.d in my business; but in order to depend upon Him, my business must be of such a nature, and conducted upon such a principle as He can own. If it is not so, I must leave the Lord out, and I am then on the same footing as the men of the world, and left to fall into their ways and manner of doing business.

Of course, everything depends upon the motive which actuates the mind.

What, then, is my motive in my daily labor? Is it to provide food and raiment, or is it to lay up treasures upon earth? If the former, G.o.d has pleasure in it, and is with it; so that, if you are in the way of His appointment, you have only to depend upon Him.

Faith always puts the soul on a totally different ground from that occupied by the world, no matter where or what our calling may be.

Take, for example, David in the valley of Elah. Why did he not fight, like other men? Because he was on the ground of faith. So also Hezekiah. Why did he put on sackcloth when other men put on armor?

Because he was on the ground of simple dependence upon G.o.d. Just so in the case of a man in trade; he must carry on his trade as a Christian, else he will mar the testimony and rob his own soul of blessing.

But some may say that it is bringing us down from the high ground of the Church, as set forth in Paul's epistles, to press thus the principles of the kingdom. By no means. We belong to the Church, but we are in the kingdom; and while we must never confound the two, it is perfectly plain that the ethics--the moral habits and ways--of the Church can never be below those of the kingdom. If it be contrary to the spirit and principles of the kingdom to a.s.sert my rights and go to law, it must, if possible, be still more contrary to the spirit and principles of the Church. This cannot be questioned. The higher my position, the higher should be my code of ethics and tone of character. I fully believe, and desire firmly to hold, experimentally to enter into, and practically to exhibit the truth of the Church as the body and bride of Christ--the possessor of a heavenly standing, and the expectant of heavenly glory, by virtue of her oneness with Christ; but I cannot see how my being a member of that highly privileged body can make my practice lower than if I were merely a subject or member of the kingdom. What is the difference, as regards present conduct and character, between belonging to the body of a rejected Head and belonging to the kingdom of a rejected King?

a.s.suredly it cannot be to lower the tone in the former case. The higher and more intimate my relations.h.i.+p to the rejected One, the more intense should be my separation from that which rejects Him, and the more complete should be my a.s.similation to His character, and the more precise and accurate my walk in His footsteps in the midst of that scene from which He is rejected.

But the simple fact is, WE WANT CONSCIENCE. Yes, beloved reader, a tender, exercised, honest conscience, which will truly and accurately respond to the appeals of G.o.d's pure and holy Word, is, I verily believe, the grand desideratum--the pressing want of the present moment. It is not so much principles we want, as the grace, the energy, the holy decision, that will carry them out, cost what it may.

We admit the truth of principles which most plainly cut at the very things which we ourselves are either directly or indirectly doing,--we admit the principle of grace, and yet we live by the strict maintenance of righteousness. For example, how often does it happen that persons are preaching, teaching, and professing to enjoy grace, while at the very moment they are insisting upon their rights in reference to their tenants; and, either directly themselves or indirectly by means of their agents, dispossessing poor people, unroofing their houses, and sending them out, in dest.i.tution and misery, upon a cold, heartless world! This is a plain, palpable case, of which, alas! there have been too many painful ill.u.s.trations in the world within the last ten years.

And why put cases? Because one finds such melancholy deficiency in sensibility of conscience at the present day, that unless the thing is brought home plainly to one's self it will not be understood. Like David, our indignation is wrought up to the highest pitch by a picture of moral turpitude, so long as we do not see _self_ in that picture.

It needs some Nathan to sound in our ears, "Thou art the man," in order to prostrate us in the dust, with a smitten conscience, and true self-abhorrence. Thus, at the present day, eloquent sermons are preached, eloquent lectures delivered, and elaborate treatises written about the principles of grace, and yet the courts of law are frequented, attorneys, lawyers, sheriffs, agents, and sub-agents are called into requisition, with all their terrible machinery, in order to a.s.sert our rights; but we feel it not, because we are not present to witness the distress, and hear the groans and execrations of houseless mothers and children. Need we wonder, therefore, that true practical Christianity is at a low ebb amongst us? Is it any marvel that leanness, barrenness, drought and poverty, coldness and deadness, darkness, ignorance, and spiritual depression should be found amongst us? What else could be expected, when the principles of the kingdom of G.o.d are openly violated?

But is it unrighteous to seek to get our own, and to make use of the machinery within our reach in order to do so? Surely not. What is here maintained is, that no matter how well defined and clearly established the right may be, the a.s.sertion thereof is diametrically opposed to the kingdom of G.o.d. The servant in Matthew xviii. was called "a wicked servant," and "delivered to the tormentors," not because he acted unrighteously in enforcing the payment of a lawful debt, but because he did not act in grace and remit that debt. Well, therefore, might the Lord Jesus sound in His disciples' ears this warning voice, "Take heed and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth."

But how difficult to define this "covetousness"! how hard to bring it home to the conscience! It is, as some one has said of worldliness, "shaded off gradually from white to jet black;" so that it is only as we are imbued with the spirit and mind of heaven, and thoroughly schooled in the principles of eternity, that we shall be able to detect its working. And not only so, but our hearts must, in this also, be purged from the leaven of the Pharisees, which is hypocrisy.

The Pharisees were covetous, and could only turn Christ's doctrine into ridicule (see Luke xvi. 14); and so will it be with all those who are tainted by their leaven. They _will_ not see the just application of truth, either as to covetousness or any thing else. They will seek to define it in such a way as will suit themselves. They will interpret, modify, pare down, accommodate, until they have fully succeeded in getting their conscience from under the edge of G.o.d's truth; and thus they get into the power and under the influence of the enemy. I must either be governed by the pure truth of the Word or by the impure principles of the world, which, as we very well know, are forged in Satan's workshop, and brought into the world to be used in doing his work.

In the parable of the rich man, which the Lord here puts forth in ill.u.s.tration of covetousness, we see a character which the world respects and admires. But in this, as in every thing else brought forward in this searching chapter, we see the difference between _now_ and _then_--between "time and eternity." All depends upon the light in which you look at men and things. If you merely look at them _now_, it may be all very well to get on in trade, and enlarge one's concerns, and make provision for the future. The man who does this is counted wise _now_, but he will be a "fool" _then_. But, my reader, let us remember that we must make G.o.d's _then_ to be our _now_; we must look at the things of time in the light of eternity--the things of earth in the light of heaven. This is true wisdom, which does not confine the heart to that system of things which obtains "under the sun," but conducts it into the light, and leaves it under the power of "that world" where the principles of the kingdom of G.o.d bear sway. What should we think of courts of law and insurance offices if we look at them in the light of eternity?[6] These things do very well for men who are only governed by _now_, but the disciple of Christ is to be governed by _then_. This makes all the difference; and truly it is a serious difference.

[6] It should be a serious question with a child of G.o.d, ere he avails himself of an a.s.surance company, whether in the matter of fire or life, "Am I hereby distrusting G.o.d? or am I seeking by human agency to counteract divine visitations?" There is something sadly anomalous in a Christian's insuring his life. He professes to be _dead_, and that Christ is his _life_; why then talk of insuring his life? But many will say, "We cannot bring Christianity into such things." I ask, Where are we to leave it? Is Christianity a convenient sort of garment, which we put on on Lord's day, and at the close of that day take it off, fold it carefully up, and lay it on the shelf till the following Lord's day? It is too often thus. People have two characters; and what is this but the leaven of the Pharisees, which is hypocrisy? Insurance offices are all very well for the men of this world, who should certainly avail themselves of them, inasmuch as every thing around and within is so uncertain. But to the child of G.o.d _all is sure_. G.o.d has insured his life forever, and hence he should regard insurance offices as so many depots of unbelief.

"The ground of a certain rich man brought forth plentifully." What sin is there in being a successful agriculturist or merchant? If G.o.d bless a man's labor, should he not rejoice? Truly so; but mark the moral progress of a covetous heart. "He thought _within himself_." He did not think in the presence of G.o.d,--he did not think under the mighty influences of the eternal world; no, "he thought within himself"--within the narrow compa.s.s of his selfish heart. Such was his range; and therefore we need not marvel at his practical conclusion.

"What shall I do, because I have no room where to bestow my fruits?"

What! Was there no way of using his resources with a view to G.o.d's future? Alas! no. Man has a future (or thinks he has) on which he counts, and for which he makes provision; but self is the only object which figures in that future,--self, whether in my own person or that of my wife or child, which is morally the same thing.

The grand object in G.o.d's future is Christ; and true wisdom will lead us to fix our eye on Him, and make Him our undivided object for time and eternity--_now_ and _then_. But this, in the judgment of a worldly man, is nonsense. Yes, Heaven's wisdom is nonsense in the judgment of earth. Hearken to the wisdom of earth, and the wisdom of those who are under the influence of earthly maxims and habits. "And he said, 'This will I do: I will pull down my barns, and build greater; and _there_ will I bestow _all_ my fruits and my goods.'" Thus we have what he "thought," what he "said," and what he "did;" and there is a melancholy consistency between his thoughts, his words, and his acts.

"_There_," in my self-built storehouse, "will I bestow _all_."

Miserable treasure-house to contain the "all" of an immortal soul! G.o.d was not an item in the catalogue. G.o.d was neither his treasury nor his treasure. This is plain; and it is always thus with a mere man of the world. "And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." Thus we see that a worldly man's provision is only "for many years." Make the best of it, it cannot go beyond that narrow limit. It cannot, even in his own thought about it, reach into that boundless eternity which stretches beyond this contracted span of time. And this provision he offers to his never-dying soul as the basis of its "ease and merriment." Miserable fatuity! Senseless calculation!

How different is the address which a believer may present to his soul!

He too may say to his soul, "Soul, take thine ease; eat, drink, and be merry;--eat of the fatness of G.o.d's storehouse, and drink of the river of His pleasures, and of the wine of His kingdom; and be glad in His accomplished salvation; for thou hast much goods, yea, unsearchable riches, untold wealth, laid up, not merely for many years, but for eternity. Christ's finished work is the ground of thine eternal peace, and His coming glory the sure and certain object of thy hope." This is a different character of address, my reader. This shows the difference between _now_ and _then_. It is a fatal mistake not to make Christ the Crucified, Christ the Risen, Christ the Glorified, the Alpha and Omega of all our calculations. To paint a future, and not to place Christ in the foreground, is extravagance of the wildest character; for the moment G.o.d enters the scene, the picture is hopelessly marred.

"But G.o.d said unto him, 'Thou fool! this night thy soul shall be required of thee: THEN whose shall those things be which thou hast provided?'" And then mark the moral of all this. "So is he," no matter who--saint or sinner, "that layeth up _treasure for himself_, and is not rich toward G.o.d." The man who h.o.a.rds up is virtually making a G.o.d of his h.o.a.rd. His mind is tranquilized as to the future when he thinks of his h.o.a.rd, for if he had not that h.o.a.rd he would be uneasy. It is sufficient to put a natural man entirely out of his reason to give him naught but G.o.d to depend upon. Any thing but that for him. Give him old pieces of parchment in the shape of t.i.tle-deeds, in which some clever lawyer will finally pick a hole, and prove worthless. He will lean on them--yea, die in peace, if he can leave such to his heirs.

Give him an insurance policy,--any thing, in short, but G.o.d for the natural heart. ALL IS REALITY SAVE THE ONLY REALITY, in the judgment of nature. This proves what nature's true condition is. It cannot trust G.o.d. It _talks_ about Him, but it cannot _trust_ Him. The very basis of man's moral const.i.tution is distrust of G.o.d; and one of the fairest fruits of regeneration is the capacity to confide in G.o.d for every thing. "They that know Thy name will put their trust in Thee."

None else can.

However, my main object in this paper is to deal with Christian consciences. I ask the Christian reader, therefore, in plain terms, is it in keeping with Christ's doctrine, as set forth in the gospel, for His disciples to lay up for themselves treasure on the earth? It seems almost an absurdity to put such a question, in the face of Luke xii.

and parallel scriptures. "Lay not up for yourselves treasure on the earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal." This is plain enough, and only wants an honest conscience to apply it, in order to produce its proper results. It is directly contrary to the doctrine of the kingdom of G.o.d, and perfectly incompatible with true disciples.h.i.+p, to lay up "treasure," in any shape or form, "on the earth." In this, as in the matter of going to law, we have only to remember that we are in the kingdom of G.o.d, in order to know how we should act. The principles of that kingdom are eternal and binding upon every disciple of Christ.

"And He said unto His disciples, 'Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment.'" "Be careful for nothing," says the Spirit by the apostle.

Why? Because G.o.d is caring for you. There is no use in two thinking about the same thing, when One can do every thing and the other can do nothing. "In every thing by prayer and supplication with thanksgiving let your requests be made known to G.o.d. And the peace of G.o.d, which pa.s.seth all understanding, shall garrison [f?????de?] your hearts and minds through Christ Jesus." This is the solid foundation of peace of heart, which so few really enjoy. Many have gotten peace of conscience through faith in the sufficiency of Christ's work, who do not enjoy peace of heart through faith in the sufficiency of G.o.d's care. And oftentimes we go to pray about our difficulties and trials, and we rise from our knees as troubled as we knelt down. We profess to put our affairs into the hands of G.o.d, but we have no notion of _leaving them_, there; and consequently we do not enjoy peace of heart. Thus it was with Jacob, in Genesis x.x.xii. He asked G.o.d to deliver him from the hand of Esau; but no sooner did he rise from his knees than he set forth the real ground of his soul's dependence, by saying, "I will appease him by a present." It is clear he had much more confidence in the "present" than in G.o.d. This is a common error amongst the children of G.o.d. We profess to be looking to the Eternal Fountain; but the eye of the soul is askance upon some creature-stream. Thus G.o.d is practically shut out; our souls are not delivered, and we have not got peace of heart.

The apostle then goes on, in Philippians iv. 8, to give a catalogue of those things about which we ought to think; and we find that _self_ or its affairs is not once alluded to. "Whatsoever things are true, whatsoever things are venerable [se??], whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.... And the G.o.d of peace shall be with you." Thus, when I know and believe that G.o.d is thinking about me, I have "_the peace of G.o.d_;" and when I am thinking about Him and the things belonging to Him, I have "_the G.o.d of peace_."

This, as might be expected, harmonizes precisely with Christ's doctrine in Luke xii. After relieving the minds of His disciples in reference to present supplies and future treasure, He says, "But rather seek ye the kingdom of G.o.d, and all these things shall be added unto you." That is, I am not to seek the kingdom with the latent thought in my mind that my wants will be supplied in consequence.

That would not be true disciples.h.i.+p. A true disciple never thinks of aught but the Master and His kingdom; and the Master will a.s.suredly think of him and his wants. Thus it stands, my beloved reader, between a faithful servant and an all-powerful and all-gracious Master. That servant may therefore be free, perfectly free, from care.

But there is another ground on which we are exhorted to be free from care, and that is, the utter worthlessness of that care. "Which of you, with taking thought, can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest?" We gain nothing by our care; and by indulging therein we only unfit ourselves for seeking the kingdom of G.o.d, and place a barrier, by our unbelief, in the way of His acting for us. It is always true in reference to us, "He could there do no mighty work, because of their unbelief." Unbelief is the great hindrance to the display of G.o.d's mighty works on our behalf. If we take our affairs into our own hands, it is clear that we do not want G.o.d. Thus we are left to the depressing influence of our own perplexing thoughts, and finally we take refuge in some human resource, and make s.h.i.+pwreck of faith.

It is important to understand that we are either leaning on G.o.d or on circ.u.mstances. It will not do, by any means, to say that we are leaning on G.o.d _and_ circ.u.mstances. It must be G.o.d _only_, or not at all. It is all very well to talk of faith when our hearts are, in reality, leaning on the creature in some shape or form. We should sift and try our ways closely as to this; for inasmuch as absolute dependence upon G.o.d is one of the special characteristics of the divine life, and one of the fundamental principles of the kingdom, it surely becomes us to look well to it that we are not presenting any barrier to our progress in that heavenly quality. True, it is most trying to flesh and blood to have no settled thing to lean upon. The heart will quiver as we stand upon the sh.o.r.e of circ.u.mstances, and look forth upon that unknown ocean--unknown to all but faith, and where naught but simple faith can live for an hour. We may feel disposed, like Lot, to cry out, "Is it not a little one? and my soul shall live." The heart longs for some shred of the creature, some plank from the raft of circ.u.mstances,--any thing but absolute dependence upon G.o.d. But oh! let G.o.d only be known, and He must be trusted; let Him be trusted, and He must be known.

Still the poor heart will yearn after something settled, something tangible. If it be a question of maintenance, it will earnestly desire some settled income, a certain sum in the funds, a certain amount of landed property, or a fixed jointure or annuity of some kind or other.

Then, if it be a question of public testimony or ministry of any kind, it will be the same thing. If a man is going to preach or lecture, he will like to have something to lean upon; if not a written sermon, at least some notes, or some kind of previous preparation,--any thing but unqualified, self-emptied dependence upon G.o.d. Hence it is that worldliness prevails to such a fearful extent amongst Christians.

Faith alone can overcome the world and purify the heart. It brings the soul from under the influence of time, and keeps it habitually in the light of eternity. It is occupied not with now, but with _then_,--not with _here_, but _hereafter_,--not with earth, but with heaven. Thus it overcomes the world and purifies the heart. It hears and believes Christ's word, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." Now, if "the kingdom" fills my soul's vision, I have no room for aught beside. I can let go present shadows, in the prospect of future realities; I can give up an evanescent _now_, in the prospect of an eternal _then_.

Wherefore the Lord immediately adds, "Sell that ye have, and give alms: provide yourselves bags which wax not old, a treasure in the heavens that fadeth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will the heart be also."

If I have treasure on earth, no matter in what shape, my _heart_ will be there also, and I shall be a downright worldly man. How shall I most effectually empty my heart of the world? By getting it filled with Christ. He is the true treasure which neither the world's "bags"

nor its "storehouses" can contain. The world has its "barns" and its "bags," in which it h.o.a.rds its "goods;" but its barns will fall and its bags will wax old: and then, what will become of the treasure?

Truly "they build too low that build beneath the skies."

Yet people will build and h.o.a.rd up, if not for themselves, at least for their children, or in other words, their second selves. If I h.o.a.rd for my children, I am h.o.a.rding for myself; and not only so, but in numberless cases, the h.o.a.rd, in place of proving a blessing, proves a positive curse to the child, by taking him off the proper ground appointed for him, as well as for all, in G.o.d's moral government, namely, "working with his hands the thing which is good, that he may have [not to h.o.a.rd up for himself, or for his second self, but] to give to him that needeth." This is G.o.d's appointed ground for every man; and therefore if I h.o.a.rd for my child, I am taking both myself and him off the divine ground, and the consequence will be a forfeiture of blessing. Do I taste the surpa.s.sing sweetness of obedience to and dependence upon G.o.d, and shall I deprive my child thereof? Shall I rob him, virtually, and so far as in me lies, of G.o.d, and give him, as a subst.i.tute, a few "old bags," an insurance policy, or some musty parchments?

But why need I h.o.a.rd up for my children? If I can trust G.o.d for myself, why not trust Him for them likewise? Cannot the One who has fed and clothed me feed and clothe them also? Let not the truth be misunderstood or misinterpreted. I am bound, by the powerful obligations of the word and example of G.o.d, to provide for my own; for, "if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." (1 Tim. v. 8.) This is plain enough. And, moreover, I am bound to fit my children, so far as G.o.d's principles admit, and my province extends, for any service to which He may be graciously pleased to call them.

But I am no where instructed in the Word of G.o.d to give my children a h.o.a.rd in place of an honest occupation, with simple dependence upon a heavenly Father. As a matter of actual fact, few children ever thank their fathers for inherited wealth; whereas they will ever remember, with grat.i.tude and veneration, having been led, by parental care and management, into a G.o.dly course of action for themselves.