Now, it is utterly impossible for any human pen or mortal tongue to overstate the value or importance of this grand principle--this principle of a living faith. Its value at the present moment is positively unspeakable. We believe it to be the divine antidote against most, if not all, the leading errors, evils, and hostile influences of the day in which our lot is cast. There is a tremendous shaking going on around us. Minds are agitated. Disturbing forces are abroad. There is a loosening of the foundations. Old inst.i.tutions, to which the human mind clings, as the ivy to the oak, are tottering on every side; and many are actually fallen: and thousands of souls that have been finding shelter in them are dislodged and scared, and know not whither to turn. Some are saying, "The bricks are thrown down, but we will build with hewn stone."

Many are at their wit's end, and most are ill at ease.

Nor is this all; there is a numerous cla.s.s, for the most part, of those who are not so much concerned about the condition and destiny of religious inst.i.tutions and ecclesiastical systems, as about the condition and destiny of their own precious souls--of those who are not so much agitated by questions about "Broad Church," "High Church," "Low Church," "State Church," or "Free Church," as about this one great question, "What must I do to be saved?" What have we to say to these latter? What is the real want of their souls? Simply this, "A living faith in the living G.o.d." This is what is needed for all who are disturbed by what they see without, or feel within. Our unfailing resource is in the living G.o.d and in His Son Jesus Christ, as revealed by the Holy Spirit in the holy Scriptures.

Here is the true resting-place of faith, and to this we do, most earnestly, most urgently and solemnly, invite the anxious reader. In one word, we entreat him to stay his whole soul on the word of G.o.d--the holy Scriptures. Here we have authority for all that we need to know, to believe, or to do.

Is it a question of anxiety about my eternal salvation? Hear the following words, "Therefore, thus saith the Lord G.o.d, Behold, I lay in Zion _for a foundation_, a stone, a tried stone, a precious corner stone, _a sure foundation_: he that believeth shall not make haste"

(Isa. xxviii. 16). These precious words, so pregnant with tranquilizing power, are quoted by the inspired apostle in the New Testament Scriptures: "Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and _he that believeth on Him shall not be confounded_" (I Peter ii. 6).

What solid comfort--what deep and settled repose for the anxious soul is here! G.o.d has laid the foundation, and that foundation is nothing less than His own eternal and co-equal Son, the Son who had dwelt from all eternity in His bosom.

This foundation is, in every respect, adequate to sustain the whole weight of the counsels and purposes of the eternal THREE IN ONE--to meet all the claims of the nature, the character, and the throne of G.o.d.

Being all this, it must needs be fully adequate to meet all the need of the anxious soul, of what kind soever that need may be. If Christ is enough for G.o.d He must of necessity be enough for man--for any man--for the reader; and that He is enough is proved by the very pa.s.sage just quoted. He is G.o.d's own foundation, laid by His own hand, the foundation and centre of that glorious system of royal and victorious grace set forth in the word "Zion." (See Heb. xii. 22-24.) He is G.o.d's own precious, tried, chief corner stone--that blessed One who went down into death's dark waters--bore the heavy judgment and wrath of G.o.d against sin--robbed death of its sting, and the grave of its victory--destroyed him that had the power of death--wrested from the enemy's grasp that terrible weapon with which sin had armed him, and made it the very instrument of his eternal defeat and confusion. Having done all this, He was received up into glory, and seated at the right hand of the Majesty in the heavens.

Such is G.o.d's foundation, to which He graciously calls the attention of every one who really feels the need of something divinely solid on which to build, in view of the hollow and shadowy scenes of this world, and in prospect of the stern realities of eternity.

Dear reader, you are now invited to build upon this foundation. Be a.s.sured it is for you as positively and distinctly as though you heard a voice from heaven speaking to your own very self. The word of the living G.o.d is addressed "to every creature under heaven"--"Whosoever will" is invited to come. The inspired volume has been placed in your hand and laid open before your eyes; and for what think you? Is it to mock or to tantalize you by presenting before you what was never intended for you?

Ah! no, reader; such is not G.o.d's way. Does He send His sunlight and showers to mock and to tantalize, or to gladden and refresh? Do you ever think of calling in question your own very personal welcome to study the book of Creation? Never; and yet there might be some show of foundation of such a question, inasmuch as, since that wondrous volume was thrown open, sin has entered and thrown its dark blots over the pages thereof.

But, spite of sin and all its forms and all its consequences, spite of Satan's power and malice, G.o.d has spoken. He has caused His voice to be heard in this dark and sinful world. And what has He said? "Behold, I lay in Zion a foundation." This is something entirely new. It is as though our blessed, loving, and ever gracious G.o.d had said to us, "Here, I have begun on the new. I have laid a foundation, on the ground of redemption, which nothing can ever touch, neither sin, or Satan, or aught else. I _lay_ the foundation, and pledge My word that whosoever believes--whosoever commits himself, in childlike, unquestioning confidence, to My foundation--whosoever rests in My Christ--whosoever is satisfied with My precious, tried, chief corner stone, shall never--no, never--no, never be confounded--never be put to shame--never be disappointed--shall never perish, world without end."

Beloved reader, dost thou still hesitate? We solemnly avow we cannot see even the shadow of a foundation of a reason why thou shouldest. If there were any question raised, or any condition proposed, or any barrier erected, reason would that thou mightest hesitate. If there were so much as a single preliminary to be settled by thee--if it were made a question of feeling or of experience, or of aught else that thou couldst do, or feel, or be, then verily thou mightest justly pause. But there is absolutely nothing of the sort. There is the Christ of G.o.d and the word of G.o.d, and--what then? "He that believeth shall not be confounded." In short it is simply "A living faith in the living G.o.d." It is taking G.o.d at His word. It is believing what He says because He says it. It is committing your soul to the word of Him who cannot lie. It is doing what Abraham did when he believed G.o.d and was counted righteous. It is doing what Jehoshaphat did when he planted his foot firmly on those immortal words, "Thou gavest it to the seed of Abraham Thy friend, forever." It is doing what the patriarchs, the prophets, the apostles, the saints in all ages have done, when they rested their souls for time and eternity upon that Word which "is settled forever in heaven," and thus lived in peace and died in hope of a glorious resurrection. It is resting calmly and sweetly on the immovable rock of holy Scripture, and thus proving the divine and sustaining virtue of that which has never failed any who who trusted it, and never will, and never can.

Oh! the unspeakable blessedness of having such a foundation in a world like this where death, decay, and change are stamped upon all; where friendship's fondest links are snapped in the twinkling of an eye by death's rude hand; where all that seems, to nature's view, most stable, is liable to be swept away in a moment by the rushing tide of popular revolution; where there is absolutely nothing on which the heart can lean, and say, "I have now found permanent repose." What a mercy, in such a scene, to have "A living faith in the living G.o.d."

"They shall not be ashamed that wait for Me." Such is the veritable record of the living G.o.d--a record made good in the experience of all those who have been enabled, through grace, to exercise a living faith.

But then we must remember how much is involved in those three words, "_wait for Me_." The waiting must be a real thing. It will not do to _say_ we are waiting on G.o.d, when, in reality, our eye is askance upon some human prop or creature confidence. We must be absolutely "shut up"

to G.o.d. We must be brought to the end of self, and to the bottom of circ.u.mstances, in order fully to prove what the life of faith is, and what G.o.d's resources are. G.o.d and the creature can never occupy the same platform. It must be G.o.d alone. "My soul, wait thou _only_ upon G.o.d; for my expectation is from Him. He _only_ is my rock and my salvation" (Psa. lxii. 5, 6).

Thus it was with Jehoshaphat, in that scene recorded in 2 Chron. xx. He was wholly cast upon G.o.d. It was either G.o.d or nothing. "We have no might." But what then? "Our eyes are upon Thee." This was enough. It was well for Jehoshaphat not to have so much as a single atom of might--a single ray of knowledge. He was in the very best possible att.i.tude and condition to prove what G.o.d was. It would have been an incalculable loss to him to have been possessed of the very smallest particle of creature strength or creature wisdom, inasmuch as it could only have proved a hindrance to him in leaning exclusively upon the arm and the counsel of the Almighty G.o.d. If the eye of faith rests upon the living G.o.d--if He fills the entire range of the soul's vision, then what do we want with might or knowledge of our own? Who would think of resting in that which is human when he can have that which is divine? Who would lean on an arm of flesh, when he can lean on the arm of the living G.o.d?

Reader, art thou, at this moment in any pressure, in any trial, need, or difficulty? If so, let us entreat thee to look simply and solely to the living G.o.d. Turn away thine eyes completely from the creature: "Cease from man, whose breath is in his nostrils."

Let thy faith take hold now on the strength of G.o.d Himself. Put thy whole case into His omnipotent hand. Cast thy burden, whatever it is, upon Him. Let there be no reserve. He is as willing as He is able, and as able as He is willing, to bear all. Only trust Him fully. He loves to be trusted--loves to be used. It is His joy, blessed be His name, to yield a ready and a full response to the appeal of faith. It is worth having a burden, to know the blessedness of rolling it over upon Him. So the king of Judah found it in the day of his trial, and so shall the reader find it now. G.o.d never fails a trusting heart. "They shall not be ashamed that wait for Me." Precious words! Let us mark how they are ill.u.s.trated in the narrative before us.

No sooner had Jehoshaphat cast himself completely upon the Lord, than the divine response fell, with clearness and power, upon his ear.

"Harken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat; thus saith the Lord unto you, Be not afraid or dismayed by reason of this great mult.i.tude; for the battle is not yours, but G.o.d's ... ye shall not need to fight in this battle. Set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; to-morrow go out against them; for the Lord will be with you."

What an answer! "The battle is not yours, but G.o.d's." Only think of G.o.d's having a battle with people! a.s.suredly there could be little question as to the issue of such a battle. Jehoshaphat had put the whole matter into G.o.d's hands, and G.o.d took it up and made it entirely His own. It is always thus. Faith puts the difficulty, the trial, and the burden into G.o.d's hands, and leaves Him to act. This is enough. G.o.d never refuses to respond to the appeal of faith; nay, it is His delight to answer it. Jehoshaphat had made it a question between G.o.d and the enemy. He had said, "They have come to cast us out of _Thy_ possession, which Thou hast given us to inherit." Nothing could be simpler. G.o.d had given Israel the land, and He could keep them in it, spite of ten thousand foes. Thus faith would reason. The self-same Hand that had placed them in the land could keep them there. It was simply a question of divine power. "O our G.o.d, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do; but our eyes are upon Thee."

It is a wonderful point in the history of any soul, to be brought to say, "I have no might." It is the sure precursor of divine deliverance.

The moment a man is brought to the discovery of his utter powerlessness, the divine word is, "Stand still, and see the salvation of G.o.d." One does not want "might" to "stand still." It needs no effort to "see the salvation of G.o.d." This holds good in reference to the sinner in coming to Christ, at the first; and it holds equally good in reference to the Christian in his whole career from first to last. The great difficulty is to get to the end of our own strength.

Once there, the whole thing is settled. There may be a vast amount of struggle and exercise ere we are brought to say "without strength!" But, the moment we take that ground, the word is, "Stand still, and see the salvation of G.o.d." Human effort, in every shape and form, can but raise a barrier between our souls and G.o.d's salvation. If G.o.d has undertaken for us, we may well be still. And has He not? Yes, blessed be His holy name, He has charged Himself with all that concerns us, for time and eternity; and hence we have only to let Him act for us, in all things.

It is our happy privilege to let Him go before us, while we follow on "in wonder, love, and praise."

Thus it was in that interesting and instructive scene on which we have been dwelling. "Jehoshaphat bowed his head, with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the Lord, worshiping the Lord. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord G.o.d of Israel with a loud voice on high."

Here we have the true att.i.tude and the proper occupation of the believer. Jehoshaphat withdrew his eyes from "that great company that had come against him," and fixed them upon the living G.o.d. Jehovah had come right in and placed Himself between His people and the enemy, just as He had done in the day of the exodus, at the Red Sea, so that instead of looking at the difficulties, they might look at Him.

This, beloved reader, is the secret of victory at all times, and under all circ.u.mstances. This it is which fills the heart with praise and thanksgiving, and bows the head in wondering worship. There is something perfectly beautiful in the entire bearing of Jehoshaphat and the congregation, on the occasion before us. They were evidently impressed with the thought that they had nothing to do but to praise G.o.d. And they were right. Had He not said to them, "Ye shall not need to fight"? What then had they to do? What remained for them? Nothing but praise. Jehovah was going out before them to fight; and they had but to follow after Him in adoring worship.

"And they rose early in the morning, and went forth in the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the Lord your G.o.d, so shall ye be established; believe His prophets, so shall ye prosper" (2 Chron. xx. 20).

It is of the very last importance that G.o.d's word should ever have its own supreme place in the heart of the Christian. G.o.d has spoken. He has given us His Word; and it is for us to lean unshaken thereon. We want nothing more. The divine Word is amply sufficient to give confidence, peace, and stability to the soul. We do not need evidences from man to prove the truth of G.o.d's word. That Word carries its own powerful evidences with it. To suppose that we require human testimony to prove that G.o.d's word is true, is to imply that man's word is more valid, more trustworthy, more authoritative, than the word of G.o.d. If we need a human voice to interpret, to ratify, to make G.o.d's revelation available, then we are virtually deprived of that revelation altogether.

We call the special attention of the reader to this point. It concerns the integrity of Holy Scripture. The grand question is this, Is G.o.d's word sufficient or not? Do we really want man's authority to make us sure that G.o.d has spoken? Far be the thought! This would be placing man's word above G.o.d's word, and thus depriving us of the _only_ solid ground on which our souls can lean. This is precisely what the devil has been aiming at from the very beginning, and it is what he is aiming at now. He wants to remove from beneath our feet the solid rock of divine revelation, and to give us instead the sandy foundation of human authority. Hence it is that we do so earnestly press upon our readers the urgent need of keeping close to G.o.d's word, in simple unquestioning faith. It is really the true secret of stability and peace. If G.o.d's word be not enough for us, without man's interference, we are positively left without any sure basis of our soul's confidence; yea, we are cast adrift on the wild watery waste of skepticism, we are plunged in doubt and dark uncertainty: we are most miserable.

But, thanks and praise be to G.o.d, it is not so. "_Believe in the Lord your G.o.d, so shall ye be established: believe His prophets, so shall ye prosper._"

Here is the resting-place of faith in all ages. G.o.d's eternal Word, which is settled forever in heaven, which He has magnified according to all His name, and which stands forth in its own divine dignity and sufficiency before the eye of faith. We must utterly reject the idea that aught in the way of human authority, human evidences, or human feelings, is needful to make the testimony of G.o.d full weight in the balances of the soul. Grant us but this, that G.o.d has spoken, and we argue with bold decision that nothing more is needed as a foundation for genuine faith. In a word, if we want to be established and to prosper, we have simply to "Believe in the Lord our G.o.d." It was this that enabled Jehoshaphat to bow his head in holy worship. It was this that enabled him to praise G.o.d for victory ere a single blow was struck. It was this that conducted him into "the valley of Berachah" (_blessing_) and surrounded him with spoil more than he could carry away.

And now we have the soul-stirring record: "And when he had consulted with the people, he appointed _singers unto the Lord_, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the Lord: for His mercy endureth forever." What a strange advance guard for an army! A company of singers! Such is faith's way of ordering the battle.

"And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten." Only think of the Lord setting ambushments! Think of His engaging in the business of military tactics!

How wonderful! G.o.d will do any thing that His people need, if only His people will confide in Him, and leave themselves and their affairs absolutely in His hand.

"And when Judah came toward the watch-tower in the wilderness, they looked unto the mult.i.tude, and, behold, they were dead bodies fallen to the earth, and none escaped." Such was the end of "that great company"--that formidable host--that terrible foe. All vanished away before the presence of the G.o.d of Israel. Yes, and had they been a million times more numerous, and more formidable, the issue would have been the same, for circ.u.mstances are nothing to the living G.o.d, and nothing to a living faith. When G.o.d fills the vision of the soul, difficulties fade away, and songs of praise break forth from joyful lips.

"And when Jehoshaphat and his people came to take away the spoil of them" (for that was all they had to do) "they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away; and they were three days in gathering of the spoil, it was so much. And on the fourth day, they a.s.sembled themselves in the valley of Berachah; for there they blessed the Lord."

Such, beloved reader, must ever be the result of a living faith in the living G.o.d. More than two thousand five hundred years have rolled away since the occurrence of the event on which we have been dwelling; but the record is as fresh as ever. No change has come over the living G.o.d, or over the living faith which ever takes hold of His strength, and counts on His faithfulness. It is as true to-day as it was in the day of Jehoshaphat, that those who believe in the Lord our G.o.d shall be established, and shall prosper. They shall be endowed with strength, crowned with victory, clothed with spoils, and filled with songs of praise. May we, then through the gracious energy of the Holy Spirit, ever be enabled to exercise "A LIVING FAITH IN THE LIVING G.o.d!"

A SCRIPTURAL INQUIRY

AS TO THE TRUE NATURE OF

THE SABBATH, THE LAW, AND CHRISTIAN MINISTRY

THE SABBATH.

If it were merely a question of the observance or non-observance of a day, it might be easily disposed of, inasmuch as the apostle teaches us in Rom. xiv. 5, 6, and also in Col. ii. 16, that such things are not to be made a ground of judgment. But seeing there is a great principle involved in the Sabbath question, we deem it to be of the very last importance to place it upon a clear and Scriptural basis. We shall quote the Fourth Commandment at full length: "Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy G.o.d: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it" (Ex. xx. 8-11). This same law is repeated in Exodus x.x.xi. 12-17. And in pursuance thereof we find in Numbers xv. a man stoned for gathering sticks on the sabbath day. All this is plain and absolute enough. Man has no right to alter G.o.d's law in reference to the sabbath; no more than he has to alter it in reference to murder, adultery, or theft. This, we presume, will not be called in question.

The entire body of old Testament Scripture fixes the seventh day as the sabbath; and the Fourth Commandment lays down the mode in which that sabbath was to be observed. Now where, we ask, is this precedent followed? Where is this command obeyed? Is it not plain that the professing Church neither keeps the right day as the sabbath, nor does she keep it after the Scripture mode? The commandments of G.o.d are made of none effect by human traditions, and the glorious truths which hang around "the Lord's day" are lost sight of. The Jew is robbed of his distinctive day and all the privileges therewith connected, which are only suspended for the present, while judicial blindness hangs over that loved and interesting, though now judged and scattered, people. And furthermore, the Church is robbed of her distinctive day and all the glories therewith connected, which if really understood would have the effect of lifting her above earthly things into the sphere which properly belongs to her, as linked by faith to her glorified Head in heaven. In result, we have neither pure Judaism nor pure Christianity, but an anomalous system arising out of an utterly unscriptural combination of the two.

However, we desire to refrain from all attempt at developing the deeply spiritual doctrine involved in this great question, and confine ourselves to the plain teaching of Scripture on the subject; and in so doing we maintain that if the professing Church quotes the Fourth Commandment and parallel scriptures in defense of keeping the sabbath, then it is evident that in almost every case the law is entirely set aside. Observe, the word is, "Thou shalt not do any work." This ought to be perfectly binding on all who take the Jewish ground. There is no room here for introducing what we deem to be "works of necessity." We may think it necessary to kindle fires, to make servants harness our horses and drive us. .h.i.ther and thither. But the law is stern and absolute, severe and unbending. It will not, it can not, lower its standard to suit our convenience or accommodate itself to our thoughts. The mandate is, "Thou shalt not do _any_ work," and that, moreover, on "the seventh day," which answers to our Sat.u.r.day. We ask for a single pa.s.sage of Scripture in which the day is changed, or in which the strict observance of the day is in the smallest degree relaxed.

We request the reader of these lines to pause and search out this matter thoroughly in the light of Scripture. Let him not be scared as by some terrible bugbear, but let him, in true Berean n.o.bility of spirit, "search the Scriptures." By so doing he will find that from the second chapter of Genesis down to the very last pa.s.sage in which the sabbath is named, it means the _seventh_ day and none other; and further, that there is not so much as a shadow of divine authority for altering the mode of observing that day. Law is law, and if we are under the law we are bound to keep it or else be cursed; for "it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Deut. xxvii. 26; Gal. iii. 10).

But it will be said, "We are not under the Mosaic law; we are the subjects of the Christian economy." Granted; most fully, freely and thankfully granted. All true Christians are, according to the teaching of Romans vii. and viii. and Galatians iii. and iv., the happy and privileged subjects of the Christian dispensation. But if so, what is the day which specially characterizes that dispensation? Not "the seventh day," but "the first day of the week"--"THE LORD'S DAY." This is pre-eminently the Christian's day. Let him observe this day with all the sanct.i.ty, the sacred reverence, the hallowed retirement, the elevated tone, of which his new nature is capable. We believe the Christian's retirement from all secular things cannot possibly be too profound on the Lord's day. The idea of any one, calling himself a Christian, making the Lord's day a season of what is popularly called recreation, unnecessary traveling, personal convenience, or profit in temporal things, is perfectly shocking. We are of opinion that such acting could not be too severely censured. We can safely a.s.sert that we never yet came in contact with a G.o.dly, intelligent, right-minded Christian person who did not love and reverence the Lord's day; nor could we have any sympathy with any one who could deliberately desecrate that holy and happy day.

We are aware, alas, that some persons have through ignorance or misguided feelings said things in reference to the Lord's day which we utterly repudiate, and that they have done things on the Lord's day of which we wholly disapprove. We believe that there is a body of New Testament teaching on the important subject of the Lord's day quite sufficient to give that day its proper place in every well-regulated mind. The Lord Jesus rose from the dead on that day (Matt, xxviii. I-6; Mark xvi. I, 2; Luke xxiv. I; John xx. I). He met His disciples once and again on that day (John xx. 19, 26). The early disciples met to break bread on that day (Acts xx. 7). The apostle, by the Holy Ghost, directs the Corinthians to lay by their contributions for the poor on that day (I Cor. xvi. 2). And finally, the exiled apostle was in the Spirit and received visions of the future on that day (Rev. i. 10). The above scriptures are conclusive. They prove that the Lord's day occupies a place quite unique, quite heavenly, quite divine. But they as fully prove the entire distinctness of the Jewish sabbath and the Lord's day.

The two days are spoken of throughout the New Testament with fully as much distinctness as we speak of Sat.u.r.day and Sunday. The only difference is that the latter are heathen t.i.tles, and the former divine.

(Comp. Matt. xxviii. I; Acts xiii. 14, xvii. 2, xx. 7; Col. ii. 16).

Having said thus much as to the question of the Jewish sabbath and the Lord's day, we shall suggest the following questions to the reader, namely: Where in the word of G.o.d is the sabbath said to be changed to the first day of the week? Where is there any repeal of the law as to the sabbath? Where is the authority for altering the day or the mode of observing it? Where in Scripture have we such an expression as "the Christian sabbath"? Where is the Lord's day ever called the sabbath?[XXVII.]