But there is more than this. The edifice must be erected as well as the foundation laid. The man of G.o.d has to work on amid all sorts of difficulties, trials, sorrows, disappointments, obstacles, questions and controversies. He has his niche to fill, his path to tread, his work to do. Come what may, he must serve. The enemy may oppose; the world may frown; the Church may be in ruins around him; false brethren may thwart, hinder, and desert; strife, controversy, and division may arise and darken the atmosphere; still the man of G.o.d must move on, regardless of all these things, working, serving, testifying, according to the sphere in which the hand of G.o.d has placed him, and according to the gift bestowed upon him. How is this to be done? Not only by keeping a pure conscience and the exercise of an unfeigned faith--priceless, indispensable qualities! but, further, he has to harken to the following weighty word of exhortation--"Wherefore I put thee in remembrance that thou stir up the gift of G.o.d, which is in thee by the putting on of my hands."

The gift must be stirred up, else it may become useless if allowed to lie dormant. There is great danger of letting the gift drop into disuse through the discouraging influence of surrounding circ.u.mstances. A gift unused will soon become useless; whereas, a gift stirred up and diligently used grows and expands. It is not enough to possess a gift, we must wait upon the gift, cultivate it, and exercise it. This is the way to improve it.

And observe the special force of the expression, "the gift of G.o.d." In Eph. iv. we read of "the gift of Christ," and there, too, we find all the gifts, from the highest to the lowest range, flowing down from Christ the risen and glorified Head of His body, the Church. But in second Timothy, we have it defined as "the gift of G.o.d." True it is--blessed be His holy name!--our Lord Christ is G.o.d over all, blessed forever, so that the gift of Christ is the gift of G.o.d. But we may rest a.s.sured there is never any distinction in Scripture without a difference; and hence there is some good reason for the expression "gift of G.o.d." We doubt not it is in full harmony with the nature and object of the Epistle in which it occurs. It is "the gift of G.o.d" communicated to "the man of G.o.d" to be used by him notwithstanding the hopeless ruin of the professing Church, and spite of all the difficulty, darkness, and discouragement of the day in which his lot is cast.

The man of G.o.d must not allow himself to be hindered in the diligent cultivation and exercise of his gift, though everything seems to look dark and forbidding, for "G.o.d hath not given us the spirit of fear; but of power and of love, and of a sound mind." Here we have "G.o.d" again introduced to our thoughts, and that, too, in a most gracious manner, as furnishing His man with the very thing he needs to meet the special exigence of his day--"The spirit of power, and of love, and of a sound mind."

Marvelous combination! Truly, an exquisite compound after the art of the apothecary! Power, love, and wisdom! How perfect! Not a single ingredient too much. Not one too little. If it were merely a spirit of power, it might lead one to carry things with a high hand. Were it merely a spirit of love, it might lead one to sacrifice truth for peace'

sake; or indolently to tolerate error and evil rather than give offence.

But the power is softened by the love; and the love is strengthened by the power; and, moreover, the spirit of wisdom comes in to adjust both the power and the love. In a word, it is a divinely perfect and beautiful provision for the man of G.o.d--the very thing he needs for "the last days" so perilous, so difficult, so full of all sorts of perplexing questions and apparent contradictions. If one were to be asked what he would consider most necessary for such days as these? surely he should, at once, say, "power, love, and soundness of mind." Well, blessed be G.o.d, these are the very things which He has graciously given to form the character, shape the way, and govern the conduct of the man of G.o.d, right on to the end.

But there is further provision and further exhortation for the man of G.o.d. "Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner; but be thou partaker of the afflictions of the gospel according to the power of G.o.d." In pentecostal days, when the rich and mighty tide of divine grace was flowing in, and bearing thousands of ransomed souls upon its bosom; when all were of one heart and one mind; when those outside were overawed by the extraordinary manifestations of divine power, it was rather a question of partaking of the _triumphs_ of the gospel, than its afflictions. But in the days contemplated in second Timothy, all is changed. The beloved apostle is a lonely prisoner at Rome; all in Asia had forsaken him; Hymeneus and Philetus are denying the resurrection; all sorts of heresies, errors, and evils are creeping in; the landmarks are in danger of being swept away by the tide of apostasy and corruption.

In the face of all this, the man of G.o.d has to brace himself up for the occasion. He has to endure hardness; to hold fast the form of sound words; he has to keep the good thing committed to him; to be strong in the grace that is in Christ Jesus; to keep himself _disentangled_ --however he may be _engaged_; he must keep himself free as a soldier; he must cling to G.o.d's sure foundation; he must purge himself from the dishonorable vessels in the great house; he must _flee_ youthful l.u.s.ts, and _follow_ righteousness, faith, love, peace, with them that call on the Lord out of a pure heart. He must avoid foolish and unlearned questions. He must turn away from formal and heartless professors. He must be thoroughly furnished for all good works, perfectly equipped through a knowledge of the Holy Scriptures. He must preach the Word; be instant in season and out of season. He must watch in all things; endure afflictions; and do the work of an evangelist.

What a category for the man of G.o.d! Who is sufficient for these things?

Where is the spiritual power to be had for such works? It is to be had at the mercy-seat. It is to be found in earnest, patient, believing, waiting upon the living G.o.d, and in no other way. All our springs are in Him. We have only to draw upon Him. He is sufficient for the darkest day. Difficulties are nothing to Him, and they are bread for faith. Yes, beloved reader, difficulties of the most formidable nature are simply bread for faith, and the man of faith will develop and grow strong thereby. Unbelief says, "There is a lion in the way;" but faith slays the lion that roars along the path of the nazarite of G.o.d. It is the privilege of the true believer to rise above all the hostile influences which surround him, no matter what they are, or from whence they spring; and, in the calmness and brightness of the divine presence, enjoy as high communion, and taste as rich and rare privileges as ever were known in the Church's brightest days.

Let us remember this--every man of G.o.d needs to remember it: there is no comfort, no peace, no strength, no moral power, no true elevation to be derived from looking at the ruins. We must look up out of the ruins to the place where our Lord Christ has taken His seat, at the right hand of the Majesty in the heavens. Or rather, to speak more according to our true position, we should look down from our place in the heavens upon all the ruins of earth. To realize our place in Christ, and to be occupied in heart and soul with Him, is the true secret of power to carry ourselves as men of G.o.d. To have Christ ever before us--His work for the conscience, His person for the heart, His Word for the path, is the one grand, sovereign, divine remedy for a ruined self, a ruined world, a ruined Church.

But we close. Very gladly would we linger, in company with the reader, over the contents of this most precious second Timothy. Truly refreshing would it be to dwell upon all its touching allusions, its earnest appeals, its weighty exhortations. But this would demand a volume, and hence we must leave the Christian reader to study the Epistle for himself, praying that the eternal Spirit who indited it may unfold and apply it in living power to his soul, so that he may be enabled to acquit himself as an earnest, faithful, whole-hearted man of G.o.d and servant of Christ, in the midst of a scene of hollow profession, and heartless worldly religiousness.

May the good Lord stir us all up to a more thorough consecration of ourselves, in spirit, soul, and body--all we are and all we have--to His service! We think we can really say we long for this--long for it, in the deep sense of our lack of it--long for it, more intensely, as we grow increasingly sick of the unreal condition of things within and around us.

O beloved Christian, let us earnestly, believingly, and perseveringly cry to our own ever gracious G.o.d to make us more real, more whole-hearted, more thoroughly devoted to our Lord Jesus Christ in all things.

IN THE FATHER'S HOUSE

"The wanderer no more will roam, The lost one to the fold hath come, The prodigal is welcomed home, O Lamb of G.o.d, through Thee!

"Though clothed in rags, by sin defiled, The Father did embrace His child; And I am pardoned, reconciled, O Lamb of G.o.d, through Thee!

"It is the Father's joy to bless; His love has found for me a dress, A robe of spotless righteousness, O Lamb of G.o.d, in Thee!

"And now my famished soul is fed, A feast of love for me is spread, I feed upon the children's bread, O Lamb of G.o.d, in Thee!

"Yea, in the fulness of His grace, G.o.d put me in the children's place, Where I may gaze upon His face, O Lamb of G.o.d, in Thee!

"Not half His Love can I express, Yet, Lord, with joy my lips confess, This blessed portion I possess, O Lamb of G.o.d, in Thee!

"Thy precious name it is I bear, In Thee I am to G.o.d brought near, And all the Father's love I share, O Lamb of G.o.d, in Thee!"

DECISION FOR CHRIST

In approaching the subject of "Decision for Christ," there are two or three obstacles which lie in our way--two or three difficulties which hang around the question, which we would fain remove, if possible, in order that the reader may be able to view the matter on its own proper ground, and in its own proper bearings.

In the first place, we encounter a serious difficulty in the fact that very few of us, comparatively, are in a condition of soul to appreciate the subject, or to suffer a word of exhortation thereon. We are, for the most part, so occupied with the question of our soul's salvation,--so taken up with matters affecting ourselves, our peace, our liberty, our comfort, our deliverance from the wrath to come, our interest in Christ,--that we have but little heart for aught that purely concerns Christ Himself--His name, His person, His cause, His glory.

There are, we may say, two things which lie at the foundation of all true decision for Christ, namely, a conscience purged by the blood of Jesus, and a heart that bows with reverent submission to the authority of His Word in all things. Now we do not mean to dwell upon these things in this paper; first, because we are anxious to get at once to our immediate theme; and secondly, because we have so often dwelt on the subject of establishing the conscience in the peace of the gospel, and on setting before the heart the paramount claims of the word of G.o.d. We merely refer to them here for the purpose of reminding the reader that they are absolutely essential materials in forming the basis of decision for Christ. If my conscience is ill at ease, if I am in doubt as to my salvation, if I am filled with "anxious thought" as to whether I am a child of G.o.d or not, decision for Christ is out of the question. I must know that Christ died for me before I can intelligently and happily live for Him.

So, also, if there be any reserve in the heart as to my entire subjection to the authority of Christ as my Lord and Master; if I am keeping some chamber of my heart, be it ever so remote, ever so small, closed against the light of His Word, it must of necessity hinder my whole-hearted decision for Him in this world. In a word, I must know that _Christ is mine_ and _I am His_ ere my course down here can be one of unswerving, uncompromising decision for Him. If the reader hesitates as to this, if he is still in doubt and darkness, let him pause and turn directly to the cross of the Son of G.o.d and hearken to what the Holy Spirit declares as to all those who simply put their trust therein. Let him drink into his inmost soul these words: "Be it known unto you, therefore, that through this Man is preached unto you the forgiveness of sins; and by Him _all_ that _believe are_ justified from _all_ things from which ye could not be justified by the law of Moses." Yes, reader, these are the glad tidings for you. "_All_, from _all_," by faith in a crucified and risen Lord.

But we see another difficulty in the way of our subject. We greatly fear that while we speak of decision for Christ, some of our readers may suppose that we are contending for some notion or set of notions of our own; that we are pressing some peculiar views or principles to which we vainly and foolishly venture to apply the imposing t.i.tle of "Decision for Christ." All this we do most solemnly disclaim. The words which stand at the head of this paper are the simple expression of our thesis.

We do not contend for attachment to sect, party, or denomination; for adherence to the doctrines or commandments of men. We write in the immediate presence of Him who searcheth the hearts and trieth the reins of the children of men, and we distinctly avow that our one object is to urge upon the Christian reader the necessity of decision for Christ. We would not, if we know ourselves, pen a single line to swell the ranks of a party, or draw over adherents to any particular doctrinal creed or any special form of church polity. We are impressed with the conviction that where Christ has His right place in the heart, all will be right; and that where He has not, there will be nothing right. And further, we believe that nothing but plain decision for Christ can effectually preserve the soul from the fatal influences that are at work around us in the professing Church. Mere orthodoxy cannot preserve us. Attachment to religious forms will not avail in the present fearful struggle. It is, we feel persuaded, a simple question of Christ as our _life_, and Christ as our _object_. May the Spirit of G.o.d now enable us to ponder aright the subject of "Decision for Christ"!

It is well to bear in mind that there are certain great truths--certain immutable principles--which underlie all the dispensations of G.o.d from age to age and which remain untouched by all the failure, the folly and the sin of man. It is on these great moral truths, these foundation principles, that faith lays hold, and in them finds its strength and sustenance. Dispensations change and pa.s.s away, men prove unfaithful in their varied positions of stewardship and responsibility, but the word of the Lord endureth forever. It never fails. "Forever, O Lord, Thy word is settled in heaven." And again, "Thou hast magnified Thy word above all Thy name."[III.] Nothing can touch the eternal truth of G.o.d, and therefore what we want at all times is to give that truth its proper place in our hearts; to let it act on our conscience, form our character, and shape our way. "Thy word have I hid in my heart, that I might not sin against Thee." "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of the Lord." This is true security. Here lies the real secret of decision for Christ. What G.o.d has spoken must govern us in the most absolute manner ere our path can be said to be one of plain decision. There may be tenacious adherence to our own notions, obstinate attachment to the prejudices of the age, a blind devotion to certain doctrines and practices resting on a traditionary foundation, certain opinions which we have received to hold without ever inquiring as to whether or not there be any authority whatever for such opinions in Holy Scripture. There may be all this and much more, and yet not one atom of genuine decision for Christ.

Now we feel we cannot do better than furnish our readers with an example or two drawn from the page of inspired history, which will do more to ill.u.s.trate and enforce our theme than aught that we could possibly advance. And first, then, let us turn to the book of Esther, and there contemplate for a few moments the instructive history of

"MORDECAI THE JEW."

This very remarkable man lived at a time in which the Jewish economy had failed through the unfaithfulness and disobedience of the Jewish people.

The Gentile was in power. The relationship between Jehovah and Israel could no longer be publicly acknowledged. The faithful Jew had but to hang his harp on the willows and sigh over the faded light of other days. The chosen seed was in exile; the city and temple where their fathers worshiped were in ruins, and the vessels of the Lord's house were in a strange land. Such was the outward condition of things in the day in which Mordecai's lot was cast. But in addition to this there was a man very near the throne occupying only the second place in the empire, sitting beside the very fountain-head of authority, possessing princely wealth, and wielding almost boundless influence. To this great man, strange to say, the poor exiled Jew sternly refuses to bow. Nothing will induce him to yield a single mark of respect to the second man in the kingdom. He will save the life of Ahasuerus, but he will not bow to Haman.

Reader, why was this? Was this blind obstinacy, or bold decision--which?

In order to determine this we must inquire as to the real root or principle of Mordecai's acting. If, indeed, there was no authority for his conduct in the law of G.o.d, then must we at once p.r.o.nounce it to have been blind obstinacy, foolish pride, or, it may have been, envy of a man in power. But if, on the other hand, there be within the covers of the five inspired books of Moses a plain authority for Mordecai's deportment in this matter, then must we, without hesitation, p.r.o.nounce his conduct to have been the rare and exquisite fruit of attachment to the law of his G.o.d, and uncompromising decision for Him and His holy authority.

This makes all the difference. If it be merely a matter of private opinion,--a question concerning which each one may lawfully adopt his own view,--then, verily, might such a line of conduct be justly termed the most narrow-minded bigotry. We hear a great deal now-a-days about narrow-mindedness on the one hand, and large-heartedness on the other.

But as a Roman orator, over two thousand years ago, exclaimed in the senate-house of Rome, "Conscript fathers: long since, indeed, we have lost the true names of things," so may we, in the bosom of the professing Church, at the close of the nineteenth century, repeat, with far greater force, "Long since we have lost the true names of things."

For what do men now call bigotry and narrow-mindedness? A faithful clinging to and carrying out of "Thus saith the Lord." And what do they designate large-heartedness? A readiness to sacrifice truth on the altar of politeness and civility.

Reader, be thou fully a.s.sured that thus it is at this solemn moment. We do not want to be sour or cynical, morose or gloomy; but we must speak the truth if we are to speak at all. We desire that the tongue may be hushed in silence, and the pen may drop from the hand, if we could basely cushion the plain, bold, unvarnished truth through fear of scattering our readers, or to avoid the sneer of the infidel. We cannot shut our eyes to the solemn fact that G.o.d's truth is being trampled in the dust--that the name of Jesus is despised and rejected. We have only to pa.s.s from city to city, and from town to town, of highly-favored England, and read upon the walls the melancholy proofs of the truth of our a.s.sertions. Truth is flung aside, in cold contempt. The name of Jesus is little set by. On the other hand, man is exalted, his reason deified, his will indulged. Where must all this end? "In the blackness of darkness forever."

How refreshing, in the face of all this, to ponder the history of Mordecai the Jew! It is very plain that he knew little and cared less about the thoughts of men on the question of narrow-mindedness. He obeyed the word of the Lord; and this we must be allowed to call real breadth of mind, true largeness of heart. For what, after all, is a narrow mind? A narrow mind we hold to be a mind which refuses to open itself to admit the truth of G.o.d. And what, on the contrary, is a large and liberal heart? A heart expanded by the truth and grace of G.o.d. Let us not be scared away from decision in the path of obedience by the scornful epithets which men have bestowed upon that path. It is a path of peace and purity, a path where the light of an approving conscience is enjoyed, and upon which the beams of divine favor ever pour themselves in undimmed l.u.s.tre.

But why did Mordecai refuse to bow to Haman? Was there any great principle at stake? Was it merely a whim of his own? Had he a "Thus saith the Lord" for his warrant in refusing a single nod of the head to the proud Amalekite? Yes. Let us turn to the seventeenth chapter of the book of Exodus, and there we read, "And the Lord said unto Moses, Write this for a memorial in a book, and rehea.r.s.e it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

And Moses built an altar, and called the name of it Jehovah-nissi; for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation."[IV.]

Here, then, was Mordecai's authority for not bowing to Haman the Agagite. A faithful Jew could not do reverence to one with whom Jehovah was at war. The heart might plead a thousand excuses and urge a thousand reasons. It might seek an easy path for itself on the plea that the Jewish system was in ruins and the Amalekite in power, and that therefore it was worse than useless, yea, it was positively absurd, to maintain such lofty ground when the glory of Israel was gone and the Amalekite was in the place of authority. "Of what use," it might be argued, "can it be to uphold the standard when all is gone to pieces?

You are only making your degradation more remarkable by the pertinacious refusal to bow your head. Would it not be better to give just one nod?

That will settle the matter. Haman will be satisfied, and you and your people will be safe. Do not be obstinate. Show a tendency to be courteous. Do not stand up in that dogged way for a thing so manifestly non-essential. Besides, you should remember that the command in Exodus xvii. was only to be rehea.r.s.ed in the ears of Joshua, and only had its true application in his bright and palmy days. It was never meant for the ears of an exile, never intended to apply in the days of Israel's desolation."

All this, and much beside, might have been urged on Mordecai; but ah, the answer was simple: "G.o.d hath spoken. This is enough for me. True, we are a scattered people; but the word of the Lord is not scattered. He has not reversed His word about Amalek, nor entered into a treaty of peace with him. Jehovah and Amalek are still at war, and Amalek stands before me in the person of this haughty Agagite. How can I bow to one with whom Jehovah is at war? How can I do homage to a man whom the faithful Samuel would hew in pieces before the Lord?" "Well, then," it might be further urged upon this devoted Jew, "you will all be destroyed. You must either bow or perish." The answer is still most simple: "I have nothing to do with consequences. They are in the hand of G.o.d. Obedience is my path, the results are with Him. It is better to die with a good conscience than live with a bad one. It is better to go to heaven with an uncondemning heart than remain upon earth with a heart that would make me a coward. G.o.d has spoken. I can do no otherwise. May the Lord help me! Amen."

Oh, how well we can understand the mode in which this faithful Jew would be a.s.saulted by the enemy. Nothing but the grace of G.o.d can ever enable any one to maintain a deportment of unflinching decision at a moment in which everything within and around is against us. True it is, we know that it is better to suffer anything than deny our Lord or fly in the face of His commandments; but yet how little are some of us prepared to endure a single sneer, a single scornful look, a single contemptuous expression, for Christ's sake. And perhaps there are few things harder, for some of us at least, to bear than to be reproached on the ground of narrow-mindedness and bigotry. We naturally like to be thought large-hearted and liberal. We like to be accounted men of enlightened mind, sound judgment, and comprehensive grasp. But we must remember that we have no right to be liberal at our Master's expense. We have simply to obey.

Thus it was with Mordecai. He stood like a rock, and allowed the whole tide of difficulty and opposition to roll over him. He would not bow to the Amalekite, let the consequence be what it might. Obedience was his path. The results were with G.o.d. And look at the result! In one moment the tide was turned. The proud Amalekite fell from his lofty eminence, and the exiled Jew was lifted from his sackcloth and ashes and placed next the throne. Haman exchanged his wealth and dignities for a gallows; Mordecai exchanged his sackcloth for a royal robe.

Now it may not always happen that the reward of simple obedience will be as speedy and as signal as in Mordecai's case. And moreover, we may say that we are not Mordecais, nor are we placed in his position. But the principle holds good, whoever and wherever we are. There is not one of us, however obscure or insignificant, that has not a sphere within which our influence is felt for good or for evil. And besides, independent altogether of our circ.u.mstances and the apparent results of our conduct, we are called upon to obey implicitly the word of the Lord--to have His word hidden in our hearts--to refuse with unswerving decision, to do or say aught that the word of the living G.o.d condemns. "How can I do this great wickedness, and sin against G.o.d?" This should be the language, whether it be the question of a child tempted to steal a lump of sugar, or the most momentous step in evil that one can be tempted to take. The strength and moral security of Mordecai's position lay in this fact, that he had the word of G.o.d for his authority. Had it not been so, his conduct would have been senseless in the extreme. To have refused the usual expression of respect to one in high authority, without some weighty reason, could only be regarded as the most unmeaning obstinacy.

But the moment you introduce a "Thus saith the Lord," the matter is entirely changed. The word of the Lord endureth forever. The divine testimonies do not fade away or change with the times and seasons.

Heaven and earth shall pa.s.s away, but one jot or t.i.ttle of what our G.o.d hath spoken shall never pa.s.s away. Hence, what had been rehea.r.s.ed in the ears of Joshua, as he rested in triumph under the banner of Jehovah, was designed to govern the conduct of Mordecai, though clothed in sackcloth as an exile, in the city of Shushan. Ages and generations had pa.s.sed away; the days of the Judges and the days of the Kings had run their course; but the commandment of the Lord with respect to Amalek had lost--could lose--none of its force. "The Lord _hath sworn_ that the Lord will have war with Amalek," not merely in the days of Joshua, nor in the days of the Judges, nor in the days of the Kings, but "from generation to generation." Such was the record--the imperishable and immutable record of G.o.d; and such was the plain, solid and unquestionable foundation of Mordecai's conduct.

And here let us say a few words as to the immense importance of entire submission to the word of G.o.d. We live in a day which is plainly marked by strong self-will. Man's reason, man's will and man's interest are working together, with appalling success, to ignore the authority of Holy Scripture. So long as the statements of the word of G.o.d chime in with man's reason, so long as they do not run counter to his will, and are not subversive of his interests, so long will he tolerate them; or, it may be, he will quote them with a measure of respect, or at least with self-complacency; but the moment it becomes a question of Scripture _versus_ reason, will or interest, the former is either silently ignored or contemptuously rejected. This is a very marked and solemn feature of the days that are now pa.s.sing over our heads. It behooves Christians to be aware of it, and to be on their watch-tower. We fear that very few, comparatively, are truly alive to the real state of the moral atmosphere which enwraps the religious world. We do not refer here so much to the bold attacks of infidel writers. To these we have alluded elsewhere.