We all know, and acknowledge the value of having a fixed purpose, which gives a character to our life and ways. Our need demands a purpose, which promises to meet it sufficiently and perfectly; and the more distinctly the purpose is apprehended and embraced, the more all our acts must bear characteristic impression of it.—Our God, therefore, knowing this need of ours, provides us with a purpose; but does so, by attracting us to His purpose, for us, as the goal of all our hearts need or seek; and thus makes it our purpose too; purposed of Him for us, and presented by Him to us, as appointed, and as the provision of His love, to satisfy our utmost need or expectation. The sense of need, first engages us with the value of the purpose, and the purpose is enhanced, when we find that it is not only a measure for our need, but that it is also according to the measure of the love of God for us. God's purpose must be reached, ere our necessities can be satisfied. The purpose of the prodigal, in seeking his Father's house, was to relieve his famished state; but, when that was attained, he found out, that the purpose of the Father (even that the unworthy son should enter into the common joy with Himself), was also accomplished, and until he had reached this, his own need was not entirely or fully met.
In every revelation which God made to man, His purpose or call always defined the perfect blessing, which He designed for man, and this alone could meet his condition. Man may never (as indeed it has happened), have fully responded to this call; but, according as he was fixed on it, followed it, and partially reached it; so was his blessing; nay, every faithful soul, in every dispensation, embraced his calling, and the purpose of God; and, proportionate to his pursuance and enjoyment of it, was his testimony and strength. Ignorance or misapprehension, as to the true nature of the purpose or calling, must necessarily affect the walk and spirit of the professionists of it. My profession is strictly in accordance with my aim or purpose; if I decline from or misapprehend the latter, the former must suffer; and if I "hold fast my profession," it is easy to comprehend my purpose, for my profession is nothing more than the assertion of the principles, which the attainment of my purpose would establish. God's purpose, respecting us, is our calling, as He reveals it. We hear the calling, and adopt it, and if we adhere to it; we " hold fast our profession; " if not, we lose sight of our calling, and are manifestly irresponsive to it. In every dispensation, God's purpose of blessing for man is unfolded, and man's testimony, and victory over surrounding difficulties, were always proportionate to his embracing it, and " holding fast his profession," according to it.
To Adam, God announced that the seed of the woman should bruise the serpent's head; his profession, accordingly, must be, that he expected such an event, and hence, instead of perpetuating the reproach on his wife, as, in strict justice, he might have done; he called her name, Eve, "the mother of all living." So that Adam's profession, when, driven from Eden, he entered on his exile, was, that the source of his fall, would, through God's grace, be the source of his life. He believed and acknowledged the purpose of God, which Cain, on the other hand, would not accept; and, in doing this, Adam merely assumed the position, which God, in His grace, proposed to him. Death might fall on every creature in Adam's sight, but his profession was registered in the name which he had given to her who had introduced death.
So also in Abraham; his profession was, that he was a stranger and a pilgrim, that he " looked for a city which path foundations, whose builder and maker is God," and he held fast his profession, because he believed in the purpose of God. The moment he swerved from the one, he was, necessarily, inconsistent in the other. Lot lost sight of the purpose, and, in a little time, bore no evidence of the profession; but, in judgment, lost the blessing, which the maintenance of the profession obtained for Abraham. We cannot evade the responsibility of holding fast our profession, on the plea of weakness; for it is not an assumption on the part of man, nor a legal demand on him, but a practical acknowledgment of the pre-ordained, pre-determined purpose of God respecting him; and if this acknowledgment be refused, it amounts to disbelieving and disregarding the counsel of God, for our blessing. It is, I repeat, the path of testimony and blessing. Lot forfeited both in Sodom. Abraham was honored with both, though less surrounded with natural advantages. If Lot had held fast his profession, it would have pre-served him from the snares of Sodom. He, no doubt, would have felt it trying to maintain his ground, as a stranger and pilgrim; and he might allege, that he had not strength enough to do so, but, surely, abandoning his profession, did not increase his strength. On the contrary, it is very plain, that if he had maintained (however feebly in spirit), the profession which led him from Charran, in company with Abraham, he never would have been found in Sodom, or, consequently, have shared in its judgment. To adhere to a profession, where ourselves, and every one can mark our inconsistencies,- is harassing and humbling; but still, there is safety therein, if there be godly intention to fulfill it; whereas, there is none if we surrender it; and, what is worse, such surrender is a practical refusal to acknowledge God's gracious purpose, respecting us. The calling is always in accordance with the purpose, and our obedience to the one, indicates our appreciation of the other; the more the calling is pressed on me, the more are my ways measured by the rule of it; being measured, I am humbled, and, necessarily, cast on God, not to refuse His calling, but to obtain strength to uphold it.
Israel sang of themselves to the Lord, after they had passed the Red Sea: " Thou shalt bring them in, and plant them in the mountain of thine inheritance." They thus celebrate the purpose of God, respecting them; their profession, accordingly, as long as they believed His word, was, that they were not for Egypt, but for Canaan; and, come what will, to Canaan they must go; for, in the Wilderness, a land of drought, it was plain they had no rest. Their calling was to "go up, and possess the land; " their profession, that they were set on this, and nothing else; their song declared how they had accepted it, as the truth of God, in which they rejoiced. Every step they took in the Wilderness, towards Canaan, told how they " held fast their profession; " how they had heard the word mixed with faith. To require an inspection of the Promised Land before they attempted to possess it, was a falter in their profession, and it proved fatal to them. They had lost faith in the word which once infused such spirit into their song, and difficulties (which in this evil scene must exist) are reported by the spies, the majority of whom are as unbelieving as the people themselves. When faith falters, and great difficulties are foreseen, man must be discouraged, and the more so, if he be in the path of God's calling, for the work of God, can only be accomplished by God. The difficulties were too great for man, without faith; though sure to be surmounted with faith. The calling to " go up and possess" measured their faith, and being measured and confounded, they turned back to Egypt, in the spirit of their minds, re-canted their song, and ignored the profession they had made.- But what was the penalty? Their carcasses fell in the Wilderness, and they were " destroyed of the destroyer; " they despised the pleasant land, and it was closed against them. And we find in 1 Cor. 10, where the various failures of Israel are recounted for our warning, this murmuring or faltering of faith at Kadesh Barnea, is adduced last by the apostle, although it occurred early in their actual history. I believe this to be so given designedly, showing the moral order in Corinthians, as we have the historical order in Numbers.
When they turned their backs on Canaan, and God's purpose respecting them was disbelieved and undervalued, nothing more could be offered; therefore, to let go their profession, was the most fatal and final step of all.
In the Book of Hebrews, two subjects are prominently brought before us: the one, the object, the channel of blessing, Jesus Christ; the other, the place where He is; to which, through grace, we are called according to the purpose of God. The object is at once presented to us; and, in the place, i.e., "on the right hand of the Majesty on high.' Our calling is to be heavenly; our profession, answering thereto, is, that we are heavenly. Christ, who is our life, is heavenly. Heaven is His place, and the place of our life. It is not merely that we are expectants of heaven, but we are partakers of the heavenly calling. The calling or word to me is, not " to go up and possess," but, that if I hear His voice, I enter into rest. I enjoy God's rest; that is, my soul finds there is an end, an eternal end, to works, in the rest accomplished at the right hand of God, by Jesus Christ our Savior.
I find many difficulties in maintaining this ground, though (like Israel), in the " beginning of my confidence," none may have appeared. But why decline from the beginning of my confidence? Have I received the word not mixed with faith? Have I assumed, a profession which I cannot uphold? Amos 1 to turn back like Israel? No! My calling is higher; my resources are greater. The word, or calling (for so I understand " the word of God" in Heb. 4), measures my walk and spirit, as it did Israel of old. It tested them, as to whether they were for Egypt or for Canaan; it tests me, as to whether I am heavenly or earthly. When Israel was measured and exposed, they were confounded and turned back to Egypt; when I am measured and exposed (and surely nothing measures my walk and spirit so much as the inquiry as to whether it corresponds with the heavenly standing), it is with God I have to do. " But" (many would say), "I don't make so high a profession, for I could not keep up to it." Such a statement, I repeat, is a misapprehension of the simple fact, that our profession is but our response to the purpose of God respecting us, and which we are called to in His grace, and through grace alone aie connected with.
If it be said, again, that the difficulties are so great, and I am so earthly, and the word of God is always measuring and exposing me: quite true; but are we measured and exposed, in order to drive us from our profession? Nay, verily; but to lead the soul, thus exposed and rebuked, to sanction the dictation of the Word, for it is with God we have to do; and this we find out by the very exposure which the Word produces; and there the sympathies of " Jesus the Son of God, passed into the heavens " meet us, and sustain us in the path which He Himself traversed, until we rest where He rests, above and beyond every difficulty. The word to us is " to enter into His rest." This is the purpose of God respecting us. Our profession is, that we are entering into rest; and Jesus Christ is the Apostle and High Priest of our profession.
The Word always measures and tests how and where we fail in walking according to its voice. It searches, piercing even to the dividing asunder of the soul and spirit, and is a discerner of the thoughts and intents of the heart. It discovers my wanderings by expressing its injunction. I am thus made to feel my wanderings., and to accept the dictation of the Word, and am on the path of Him whose meat and drink was to do the will of God, and who triumphed over every obstacle in maintaining and fulfilling it. I am in the spirit of His mind when I accept the call of the Word, having repudiated my own course which the Word condemns; and, once on the path He has trod, I am met by His sympathies to sustain me in it.
"Perfection" (i.e., association with Christ where He is) is our utmost attainment; but our profession is, that we are "going on to perfection." We cannot adopt any other; for none other would be according to the purpose of God, or to His glory; and (let me add what is very important) any other would obstruct us, however sincerely we might wish to enter on it. Whereas, while adhering to the profession, though constantly inconsistent with it, we, though humbled, are always owning the blessedness of what we are aiming at; and being condemned by our own profession, must always rejoice whenever we advance at all according to it. My profession is, that I am heavenly; my walk and ways continually testify that I am not heavenly. Amos 1 to accept what I am practically, or what God calls me to and reckons me? If I am not heavenly, I have no conscious connection with Christ; I know nothing of rest, nor of priesthood, nor of refreshment, nor of communion, nor of worship, nor of proper testimony here. If I know Christ on the right hand of the Majesty on high, I know Him as One who has accomplished all works to bring me nigh unto God; and knowing Him there, I have rest; and if I know Him not there, I have not rest. If I know Him not there, I know Him not as a Priest; either as Aaron in sympathy, or as Melchizedek in blessing and glory (for on earth He would not be a Priest). If I know Him not there, I know not worship; for it is through Him I have boldness to enter into the holiest of all. If I know Him not there, I have no equivalent for my devotedness here; for I could not "take joyfully the spoiling of my goods" here, if I did not know that I had in heaven an "enduring substance"; nor would "looking unto Jesus" help me in my conflict, unless I know Him as set down at the right hand of the "THRONE of God"-the place of confirmation and strength of faith for saints, as is the " Majesty on high" that of acceptance for sinners. If I did not know Him in heaven, I could not have communion with Him; for " we have an altar whereof they have no right to eat who serve the tabernacle." "Our fellowship is with the Father and the Son." "These things I write unto you, that your joy may be full." If I know Him not in heaven, my testimony here must be valueless; for it is necessary that I go forth unto Him without the camp bearing His reproach.
In a word, if I give up the profession which is responsive and responsible to the call, I surrender the declaration of my incumbency to walk according to it. If, on the contrary, I " hold fast my profession," though ever and anon reminded of my inconsistencies, the very fact of my persisting to make the profession convicts me of approving of what it requires, and condemns me for any departure from it. I may be publicly humbled, but my profession is according to the purpose of God, and I cannot shrink from assuming it. Being humbled, I desire and labor the more to walk according to it, so that the very persisting in the profession which tests my walk and ways works a remedy for the inconsistencies which it exposes. Confession of the mouth has a wonderful effect in producing a consistent co-operation in acts, unless when there is designed deception. No purged mind likes to see his acts inconsistent with his confession or profession (one word in Scripture). What the mouth utters with integrity, the honest soul would always like to confirm in act; but many honest souls shrink from profession, because they are conscious of the responsibility involved; again proving no moral value of the exhortation, " Hold fast your profession."
One word more. Israel sent out spies, discovered the obstacles, and were discouraged. This is always the effect of examining what is before us without God. If we have God with us, we need not know what is before us; and all prescience of the future without Him must have the same effect on us as it had on Israel, viz., discouragement and willfulness. Instead of seeing cities walled up to heaven and sons of Anak, as did they, we are exhorted to see Jesus, the Son of God, passed into the heavens; our eye is to be engaged with Him who has passed beyond every difficulty, and from thence ministers of His own strength, to lead us onward and upward unto Himself; not to help us merely IN this world, but to help us OUT of it. " For this cause I sanctify myself, that they also may be sanctified thoroughly." Our sanctification must be of the same character as His. His was not moral, for that was not necessary for Him, but positional, and, consequently, as our moral sanctification is association with Him, it must be positional also.
Let us, then, " hold fast our profession." We are heavenly; humbled we must be at being so unheavenly; but the more humbled we are at our unheavenliness, the more we shall renounce it; and as we renounce it, and walk in the light of the Word, we shall learn, rejoice in and be sustained by, the sympathies of Christ, and so pass practically into true heavenly association with Him.