The Christian: His Position and His Work
Charles Henry Mackintosh
Table of Contents
The Christian: His Position and His Work
What is the true position of a Christian? What is his work? These two questions are of the very deepest practical importance. It is assumed, of course, that he has eternal life: without this, one cannot be a Christian at all. “He that believeth on the Son [of God] hath everlasting life.” This is the common portion of all believers. It is not a matter of attainment, a matter of progress, a thing which some Christians have and others have not. It belongs to the very feeblest babe in the family of God, as well as to the most matured and experienced servant of Christ. All possess eternal life, and can never, by any possibility, lose it.
But our present theme is not life, but position and work, and in briefly considering it, we shall begin with a passage in Hebrews 13. We cannot do better than quote it. There is nothing like the plain and solid word of Holy Scripture.
“Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we no continuing city, but we seek one to come.” vv. 9-14.
Here we have one grand aspect of the Christian’s position. His position is defined by the position of his Lord. This makes it divinely simple, and, we may add, divinely settled. The Christian is identified with Christ. Amazing fact! “As He is, so are we in this world.” It is not said, “As He is, so shall we be in the world to come.” No; this would not come up to the divine idea. It is, “So are we in this world.”
The position of Christ defines the position of the Christian. This glorious fact states the Christian’s position in a double way: It declares his place before God, and it declares his place as regards this present world. It is on the latter that Hebrews 13 instructs us so blessedly, and it is that which is now more specially before us.
Position: Outside the Camp
Jesus suffered without the gate. This fact is the basis on which the Apostle bases his exhortation to the Hebrew believers to go forth without the camp. The cross of Christ closed his connection with the camp of Judaism, and all who desire to follow Him must go outside to where He is. The final breach with Israel is presented, morally, in the death of Christ; doctrinally, in the epistle to the Hebrews; historically, in the destruction of Jerusalem. In the judgment of faith, Jerusalem was as thoroughly rejected when the Messiah was nailed to the cross, as it was when the army of Titus left it a smoldering ruin. The instincts of the divine nature, and the inspired teachings of Scripture, go before the actual facts of history.
“Jesus . . . suffered without the gate.” For what end? “That He might sanctify [or set apart] the people with His own blood.” What follows? What is the necessary practical result? “Let us go forth therefore unto Him without the camp, bearing His reproach.”
But what is “the camp”? Primarily, Judaism, but, most unquestionably, it has a moral application to every organized system of religion under the sun. If that system of ordinances and ceremonies which God Himself had set up — if Judaism, with its imposing ritual, its splendid temple, its priesthood and its sacrifices, has been faulted, condemned and set aside, what shall be said of any or all of those organizations framed by a human hand? If our Lord Jesus Christ is outside of that, how much more is He outside of these!
Another has said: “The camp [is] a religious people connected with the world down here. A worldly religion, which forms a system in which the world can walk, and in which the religious element is adapted to man on the earth, is the denial of Christianity.”
Yes, we may rest assured that the outside place, the place of rejection and reproach, is that to which we are called, if indeed we would know true fellowship with our Lord Jesus Christ. Mark the words! “Let us go forth.” Will any Christian say, “No; I cannot go forth. My place is inside the camp. I must work there”? If so, then your place is clearly not with Jesus, for He is as surely outside the camp as He is on the throne of God. If your sphere of work lies inside the camp, when your Master tells you to go forth, what shall we say for your work? Can it have your Lord’s approving smile? It may exhibit His overruling hand, and illustrate His sovereign goodness, but can it possibly have His unqualified approval while carried on in a sphere from which He peremptorily commands you to go forth?
The all-important thing for every true servant is to be found exactly where his Master would have him. The question is not, “Am I doing a great deal of work?” but, “Am I pleasing my Master?” I may seem to be doing wonders in the way of work; my name may be heralded to the ends of the earth as a most laborious, devoted and successful workman, and, all the while, I may be in an utterly false position, indulging my own unbroken will, pleasing myself, and seeking some personal end or object.
All this is very solemn indeed, and demands the consideration of all who really desire to be found in the current of God’s thoughts. We live in a day of much wilfulness. The commandments of Christ do not govern us. We think for ourselves, in place of submitting ourselves absolutely to the authority of the Word. When our Lord tells us to go forth without the camp, we, instead of yielding a ready obedience, begin to reason as to the results which we can reach by remaining within. Scripture seems to have little or no power over our souls. We do not aim at simply pleasing Christ. Provided we can make great show of work, we think all is right. We are more occupied with results which, after all, may only tend to magnify ourselves, than with the earnest purpose to do what is agreeable to the mind of Christ.
Work: the Sacrifice of Praise
Are we to be idle? Is there nothing for us to do in the outside place to which we are called? Is Christian life to be made up of a series of negations? Is there nothing positive? Let Hebrews 13 furnish the clear and forceful answer to all these inquiries. We shall find it quite as distinct in reference to our work as it is in reference to our position.
What work, then, have we to do? Two things, and these two in their comprehensive range take in the whole of a Christian’s life in its two grand aspects. They give us the inner and the outer life of the true believer. In the first place, we read, “By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name.”
Is not this something? Have we not here a very elevated character of work? Yes, it is; the most elevated that can possibly engage the energies of our renewed being. It is our privilege to be occupied — morning, noon, evening and mid-night — in presenting the sacrifice of praise to God — a sacrifice which, He assures us, is ever most acceptable to Him. “Whoso offereth praise,” He says, “glorifieth Me.”
Let us carefully note this. Praise is to be the primary and continual occupation of the believer. We, in our fancied wisdom, would put work in the first place. We are disposed to attach chief importance to bustling activity. We have such an exaggerated sense of the value of doing, that we lose sight of the place which worship occupies in the thoughts of God.
Again, some vainly imagine that they can please God by punishing their bodies. They think that He delights in their vigils, fastings, floggings and flagellations. Miserable, soul-destroying, God-dishonoring delusion! Will not those who harbor it and act on it bend their ears and their hearts to those gracious words which we have just quoted, “Whoso offereth praise glorifieth Me”? True, those words are immediately followed by that grand practical statement, “And to him that ordereth his conversation aright will I show the salvation of God.” But still, here, as everywhere, the highest place is assigned to praise, not to work. And, most assuredly, no man can be said to be ordering his conversation aright who abuses his body and renders it unfit to be the vessel or instrument by which he can serve God.
If we really desire to please God, to gratify His heart and to glorify His name, we shall give our heart’s attention to Hebrews 13:15, and seek to offer the sacrifice of praise, continually. Yes, “continually.” Not merely now and then, when all goes on smoothly and pleasantly. Come what may, it is our high and holy privilege to offer the sacrifice of praise to God.
How delightful it is to cultivate a spirit of praise and thankfulness — to be always ready to cry, “Hallelujah!” It so glorifies God when His people live in an atmosphere of praise. It imparts a heavenly tone to their character, and speaks more powerfully to the hearts of those around them than if they were preaching to them from morning till night. A Christian should always be happy, always bright with the spirit of praise, always reflecting back on this dark world the blessed beams of His Father’s countenance.
Nothing is so unworthy of a Christian as a fretful spirit, a gloomy temper, a sour morose-looking face. Not only is it unworthy of a Christian but it is dishonoring to God, and it causes the enemies of truth to speak reproachfully. No doubt, tempers and dispositions vary, and much allowance must be made in cases of weak bodily health. It is not easy to look pleasant when the body is racked with arthritis, neuralgia or rheumatism. But neither should we ever commend anything like levity or the continual smile of mere unsubdued nature.
But Scripture is clear and explicit. It tells us to “offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name.” How simple! The fruit of lips! Is this all? Yes; this is what our God delights in. It is His joy to be surrounded with the praises of hearts filled to overflowing with His abounding goodness. Thus it will be throughout eternity, in that bright home of love and glory to which we are so rapidly hastening.
Let us specially note the words, “By Him.” We are to offer our sacrifice of praise by the hand of our great High Priest, who is ever in the presence of God for us. This is most comforting and assuring to our hearts. Jesus presents our sacrifice of praise to God. Therefore, it must be ever acceptable. We may safely believe that we would not recognize our sacrifice if we could see it laid on the altar by the priestly hand of the Great Minister of the sanctuary. It goes up to God, not as it proceeds from us, but as it is presented by Him. Divested of all the imperfection and failure attached to us, it ascends to God in all the fragrance and acceptance belonging to Him. The feeblest note of praise, the simple “Thank God!” is perfumed with the incense of Christ’s infinite preciousness. This is unspeakably precious, and it should greatly encourage us to cultivate a spirit of praise. We should be “continually” praising and blessing God. A murmuring or fretful word should never cross the lips of one who has Christ for his portion, and who stands identified with that blessed One in His position and His destiny.
Work: Doing Good
Let us glance at the other side of the Christian’s work. If it is our privilege to be continually praising and blessing God, it is also our privilege to be doing good to man. “But to do good and to communicate forget not: for with such sacrifices God is well pleased.” We are passing through a world of misery, of sin and death and sorrow. We are surrounded by broken hearts and crushed spirits. We need to look for them.
Yes, we need to look for them. It is easy for us to close our eyes to such things, to turn away from — to “forget” — that there are such things always within reach of us. We can sit in our easy chair, and speculate about truth, doctrines and the letter of Scripture; we can discuss the theories of Christianity and the fine points of prophecy and dispensational truth, and, all the while, be shamefully failing in the discharge of our grand responsibility as Christians. We are in imminent danger of forgetting that Christianity is a living reality. It is not a set of dogmas, a number of principles strung together on a thread of systematized divinity, which unconverted people can have at their fingertips. Neither is it a set of ordinances to be gone through, in dreary formality, by lifeless, heartless professors. No; it is life — life eternal — life implanted by the Holy Spirit, and expressing itself in those two lovely forms on which we have been dwelling, namely, praise to God and doing good to man. Such was the life of Jesus when He walked on this earth. He lived in the atmosphere of praise, and He went about doing good.
After He is our life, He is our model on which the life is to be formed. The Christian should be the living expression of Christ, by the power of the Holy Spirit. It is not a mere question of leading what is called a religious life, which very often resolves itself into a tiresome round of duties which neither yield “praise” to God nor one atom of “good” to man. There must be life, or it is all perfectly worthless. “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men.” Romans 14:17,18.
In this connection, it is profitable to compare Hebrews 13:1316 with 1 Peter 2:49. “Let us go forth therefore unto Him,” says Paul. “To whom coming,” says Peter. Then, in Peter, we have the “holy priesthood” offering up spiritual sacrifices of praise, and the “royal priesthood” doing good and communicating — showing “forth the praises [virtues] of Him who hath called you out of darkness into His marvelous light.” These two scriptures give us a magnificent view of fundamental, devotional and practical Christianity.
Let us earnestly apply our hearts to consider these great practical truths. Let us seek to be Christians not merely in name but in reality. Let us not be distinguished as mere vendors of peculiar “views.” Oh! how worthless are views! How utterly profitless is discussion! How wearisome are theological hair-splittings! Let us have life, light and love. These are heavenly, eternal, divine. All else is vanity. How we do long for reality in this world of sham — for deep thinkers and earnest workers in this day of shallow talkers!
The Three Pillars of the Christian Position
In Hebrews 10:724 we find a very deep and marvelous view of the Christian’s position and work. The inspired writer gives us, as it were, three solid pillars on which the grand edifice of Christianity rests. These are the will of God, the work of Christ, and the witness of the Holy Spirit. If we lay hold of these grand realities in simple faith, the soul must have settled peace. We may assert, with all possible confidence, that no power of earth or hell, men or devils, can ever disturb the peace which is founded on Hebrews 10:7-17.
Let us first dwell, for a few moments, on the manner in which the Apostle unfolds, in this magnificent passage, the will of God.
Pillar 1: the Will of God
Hebrews 10 opens by telling us about the utter inadequacy of the sacrifices under the law. They could never make the conscience perfect — they could never accomplish the will of God — they could never fulfil the gracious desire and purpose of His heart. “The law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins.”
Note this carefully. “The worshipers once purged should have had no more conscience of sins.” He does not say — “no more consciousness of sin.” There is an immense difference between these two things, and yet, I fear, they are often confounded. The Christian has, alas! the consciousness of sin in him, but he ought to have no conscience of sins on him, inasmuch as he is purged once and forever by the precious blood of Christ.
Some of the Lord’s people have a habit of speaking of their continual need of applying to the blood of Christ, which, to say the least, is by no means intelligent or in accordance with the accurate teaching of Holy Scripture. It seems like humility, but, we may rest assured, true humility can only be found in connection with the full, clear, settled apprehension of the truth of God, and as to His gracious will concerning us.
If it be His will that we should have “no more conscience of sins,” it cannot be true humility, on our part, to go on, from day to day and year to year, with the burden of sins on us. And, further, if it be true that Christ has borne our sins and put them away, forever — if He has offered one perfect sacrifice for sins, ought we not to know with complete assurance that we are perfectly pardoned and perfectly purged? Is it, can it be, true humility to reduce the blood of Christ to the level of the blood of bulls and of goats? But this is what is virtually done, though, no doubt, unwittingly, by all who speak of continually applying to the blood of Christ.
One reason why God found fault with the sacrifices under the law was, as the Apostle tell us, “In those sacrifices there is a remembrance again made of sins every year.” This, blessed be His name, was not according to His mind. He desired that every trace of guilt and every remembrance of it should be blotted out, once and forever, and hence it cannot be His will that His people should be continually bowed down under the terrible burden of unforgiven sin. It is contrary to His will; it is subversive of their peace, and derogatory to the glory of Christ and the efficacy of His one sacrifice.
One grand point of the inspired argument, in Hebrews 10, is to show that the continual remembrance of sins and the continual repetition of the sacrifice go together, and therefore, if Christians now are to have the burden of sins constantly on the heart and conscience, it follows that Christ should be offered again and again, which would be blasphemy. His work is done, and hence our burden is gone — gone forever.
“It is not possible that the blood of bulls and of goats should take away sins. Wherefore, when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me: In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God. Above when He said, Sacrifice and offering and burnt offerings and offering for sin Thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said He, Lo, I come to do Thy will, O God. He taketh away the first, that He may establish the second. By the which will we are sanctified [or set apart] through the offering of the body of Jesus Christ once.”
Here we are pointed, in the most distinct and forcible manner, to the eternal source of the whole matter, namely, the will of God — the purpose and counsel formed in the divine mind, before the foundation of the world, before any creature was formed, before sin or Satan existed. It was the will of God, from all eternity, that the Son should, in due time, come forth and do a work which was to be the foundation of the divine glory and of all the counsels and purposes of the Trinity.
It would be a very grave error to suppose that redemption was an afterthought with God. Blessed be His holy name, He did not have to sit down and plan what He would do, when sin entered. It was all settled beforehand. The enemy, no doubt, imagined that he was gaining a wonderful victory when he meddled with man in the garden of Eden. In point of fact, he was only giving occasion for the display of God’s eternal counsels in connection with the work of the Son. There was no basis for those counsels, no sphere for their display in the fields of creation. It was the meddling of Satan — the entrance of sin — the ruin of man that opened a platform on which a Saviour-God might display the riches of His grace, the glories of His salvation, the attributes of His nature, to all created intelligences.
There is great depth and power in those words of the eternal Son, “In the volume of the book it is written of Me.” To what “volume” does He here refer? Is it to Old Testament scripture? Surely not; the Apostle is quoting from the Old Testament. What then is the volume? It is nothing less than the roll of God’s eternal counsels in which the “vast plan” was laid, according to which, in the appointed time, the eternal Son was to come forth and appear on the scene, in order to accomplish the divine will, vindicate the divine glory, confound the enemy utterly, put away sin, and save ruined man in a manner which yields a richer harvest of glory to God than ever He could have reaped in the fields of an unfallen creation.
This truth gives immense stability to the believer’s soul. Indeed it is utterly impossible for human language to set forth the preciousness and blessedness of this line of truth. It is such rich consolation to every pious soul to know that One has appeared in this world to do the will of God — whatever that will might be. “Lo, I come to do Thy will, O God.” Such was the one undivided purpose and object of that perfect human heart. He never did His own will in anything. He says, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me.” It mattered not to Him what that will might involve to Himself, personally. The decree was written down in the eternal volume that He should come and do the divine will, and, all homage to His peerless name! He came and did it perfectly. He could say, “A body hast Thou prepared Me.” “Mine ears hast Thou opened.” “I clothe the heavens with blackness, and I make sackcloth their covering. The Lord God hath given Me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth Mine ear to hear as the learned. The Lord God hath opened Mine ear, and I was not rebellious, neither turned away back. I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting.” Isaiah 50:36.
Pillar 2: the Work of Christ
This leads us, in the second place, to contemplate the work of Christ. It was ever the delight of the heart of Jesus to do His Father’s will and to finish His work. From the manger at Bethlehem to the cross of Calvary, the one grand object that moved His devoted heart was the accomplishment of the will of God. He perfectly glorified God, in all things. This, blessed be God, perfectly secures our full and everlasting salvation, as the Apostle, in this passage, so distinctly states. “By the which will we are sanctified through the offering of the body of Jesus Christ once.”
Here our souls may rest in sweetest peace and unclouded certainty. It was the will of God that we should be set apart to Himself, according to all the love of His heart, and all the claims of His throne. Our Lord Christ, in due time, in pursuance of the everlasting purpose as set forth “in the volume of the book,” came forth from the glory which He had with the Father, before all worlds, to do the work which forms the imperishable basis of all the divine counsels and of our eternal salvation.
And — forever be His name adored! — He has finished His work. He has perfectly glorified God in the midst of the scene in which He had been so dishonored. At all cost He vindicated Him and made good His every claim. He magnified the law and made it honorable. He vanquished every foe, removed every obstacle, swept away every barrier, bore the judgment and wrath of a sin-hating God, destroyed death and him that had the power of it, extracted its sting, and spoiled the grave of its victory. In a word, He gloriously accomplished all that was written in the volume of the book concerning Him, and now we see Him crowned with glory and honor, at the right hand of the Majesty in the heavens.
He traveled from the throne to the dust of death, in order to accomplish the will of God, and having done so, He has gone back to the throne, in a new character and on a new footing. His pathway from the throne to the cross was marked by the footprints of divine and everlasting love, and His pathway from the cross back to the throne is sprinkled by His atoning blood. He came from heaven to earth to do the will of God, and, having done it, He returned to heaven again, thus opening up for us “a new and living way” by which we draw nigh to God, in holy boldness and liberty, as purged worshippers.
All is done. Every question is settled. Every barrier is removed. The veil is rent. That mysterious curtain, which for ages and generations had shut God in from man and had shut man out from God, was rent in twain, from top to bottom, by the precious death of Christ, and now we can look up right into the opened heavens and see on the throne the Man who bore our sins in His own body on the tree. A seated Christ tells out, in the ear of faith, the sweet emancipating tale that all that had to be done is done — done forever — done for God — done for us. Yes, all is settled now, and God can, in perfect righteousness, indulge the love of His heart, in blotting out all our sins and bringing us nigh to Himself in all the acceptance of the One who sits beside Him on the throne.
Carefully note the striking and beautiful way in which the Apostle contrasts a seated Christ in heaven with the standing priest on earth. “Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after He had offered one sacrifice for sins for ever [ — in perpetuity], sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected for ever [in perpetuity] them that are sanctified.”
This is exquisitely beautiful. The priest, under the Levitical economy, could never sit down, for the obvious reason that his work was never done. There was no seat provided in the tabernacle or in the temple. There is remarkable force and significance in the manner in which the inspired writer puts this. “Every priest” — “standeth daily” — “offering oftentimes” — “the same sacrifices” — “which can never take away sins.” No human language could possibly set forth, more graphically, the dreary monotony and utter inefficacy of the Levitical ceremony.
How strange that, in the face of such a passage of Holy Scripture, Christendom should have set up a human priesthood, with its daily sacrifice — a priesthood, moreover, not belonging to the tribe of Levi, not springing from the house of Aaron, and therefore having no sort of divine title or sanction. Also, as to the sacrifice, it is without blood, and therefore it is a sacrifice without remission, for “without shedding of blood is no remission.” Hebrews 9:22.
Hence, Christendom’s priesthood is a daring usurpation, and her sacrifice a worthless vanity — a positive lie — a mischievous delusion. The priests of whom the Apostle speaks in Hebrews 10 were priests of the tribe of Levi and of the house of Aaron — the only house, the only tribe ever recognized of God as having any title to assume the office and work of a priest on earth. And, further, the sacrifices which the Aaronic priests offered were appointed by God for that time, but they never gave Him any pleasure, inasmuch as they could never take away sins, and they have been forever abolished.
Now, in view of all this, what shall we say of Christendom’s priests and Christendom’s sacrifices? What will a righteous Judge say to them? We cannot attempt to dwell on such an awful theme. We can merely say, alas! for the poor souls who are deluded and ruined by such antichristian absurdities. May God in His mercy deliver them and lead them to rest in the one offering of Jesus Christ — that precious blood that cleanses from all sin.
May many be led to see that a repeated sacrifice and a seated Christ are in positive antagonism. If the sacrifice must be repeated, Christ has no right to His seat and to His crown — God pardon the very penning of the words! If Christ has a divine right to His seat and to His crown, then to repeat a sacrifice is simply a blasphemy against His cross, His name, His glory. To repeat, in any way, or under any form whatsoever, the sacrifice is to deny the efficacy of Christ’s one offering, and to rob the soul of anything like the knowledge of remission of sins. A repeated sacrifice and perfect remission are an absolute contradiction in terms.
Pillar 3: the Witness of the Holy Spirit
But we must turn to the third grand point in our subject, namely, the witness of the Holy Spirit. This is of the deepest possible importance for us to understand. It gives great completeness to the subject. How are we to know that Christ has, by His work on the cross, absolutely and divinely accomplished the will of God? Simply by the witness of the Holy Spirit in Scripture. This is the third pillar on which the Christian’s position rests, and it is as thoroughly divine and, therefore, as thoroughly independent of man as the other two. It is very evident that man had nothing to do with the eternal counsels of the Trinity — nothing to do with the glorious work accomplished on the cross. All this is clear, and it is equally clear that man has nothing to do with the authority on which our souls receive the joyful news as to the will of God, and the work of Christ, inasmuch as it is nothing less than the witness of the Holy Spirit.
We cannot be too simple as to this. It is not, by any means, a question of our feelings, our state of mind or our experiences — things interesting enough in their right place. We must receive the truth solely and simply on the authority of that sublime Witness who speaks to us in Holy Scripture. Thus we read, “Whereof the Holy Ghost also is a witness to us: for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord; I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more.”
Here, then, we have fully before us the solid foundation of the Christian’s position and the Christian’s peace. It is all of God, from first to last. The will, the work and the witness are all divine. The Lord be praised for this glorious fact! What should we do, what would become of us, were it otherwise? In this day of confusion, when souls are tossed about by every wind of doctrine — when the beloved sheep of Christ are driven hither and thither, in bewilderment and perplexity — when ritualism with its ignorant absurdities, rationalism with its impudent blasphemies, and spiritualism with its horrible involvement with demons are threatening the very foundation of our faith, how important it is for Christians to know what those foundations really are and to consciously rest thereon.
It is absolutely essential to the enjoyment of settled peace that the heart should rest solely on the authority of Holy Scripture. Nothing else will stand. Inward evidences, spiritual experiences, comfortable states of mind and happy feelings are all very good, very valuable and very desirable; indeed we cannot prize them too highly in their right place. But, most assuredly, their right place is not at the foundation of the Christian position. If we look to such things as the ground of our peace, we shall very soon become clouded, uncertain and miserable.
We cannot be too simple in our apprehension of this point. We must rest like a little child on the testimony of the Holy Spirit in the Word. It is blessedly true that “he that believeth on the Son of God hath the witness in himself.” And again, “The Spirit itself beareth witness with our spirit, that we are the children of God.” All this is essential to Christianity, but it must not, in any way, be confounded with the witness of the Holy Spirit, as given to us in Holy Scripture. The Spirit of God never leads anyone to build on his work as the ground of peace, but only on the finished work of Christ and the unchangeable Word of God. We may rest assured that the more simply we rest on these, the more settled our peace will be, and the clearer our evidences, the brighter our state of mind, the happier our feelings, the richer our experiences. In short, the more we look away from self and rest in Christ, on the clear authority of Scripture, the more spiritually minded we shall be, and the inspired Apostle tells us that “to be spiritually minded [or, the minding of the Spirit] is life and peace.” The best evidence of a spiritual mind is childlike repose in Christ and His Word. The clearest proof of an unspiritual mind is self-occupation. It is dangerous to allow our minds to be occupied with our evidences or our anything. It looks like piety, but it leads away from Christ — away from Scripture — away from God, and this is not piety or faith or Christianity.
We need to grasp, with great distinctness, the importance of committing our whole moral being to the divine authority of the Word of God. It will never fail us. All else may go, but “the word of our God shall stand for ever.” Heart and flesh may fail. Internal evidences may become clouded; feelings and experiences may all prove unsatisfactory, but the Word of the Lord, the testimony of the Holy Spirit, the clear voice of Holy Scripture, must ever remain unshaken. “And this is the word which by the gospel is preached unto you.”
The Christian’s Work Within and Without
We have considered the divine and everlasting basis of the Christian’s position, as set forth in the tenth chapter of the epistle to the Hebrews. Let us now see what this same scripture tells us of the Christian’s work, and of the sphere in which that work is to be carried on.
The Christian is brought into the immediate presence of God, inside the veil, into the holiest of all. This is his proper place, if indeed we are to listen to the voice of Scripture. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having a high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
Our God, blessed be His holy name, would have us near unto Himself. He has made for us a title clear and indisputable in “the blood of Jesus.” Nothing more is needed. That precious blood stands out before the eye of faith in all its infinite value. In it alone we read our title. It is not the blood and something else, be that anything else whatsoever. The blood constitutes our exclusive title. We come before God in all the perfect efficacy of that blood which rent the veil, glorified God as to the question of sin, cancelled our guilt according to all the demands of infinite holiness, silenced forever every accuser, every foe. We enter by a new and living way — a way which can never become old or dead. We enter by the direct invitation, yea, by the distinct command of God. It is positive disobedience not to come. We enter to receive the loving welcome of our Father’s heart; it is an insult to that love not to come. He tells us to come boldly — to “draw near” with full, unclouded confidence — a boldness and confidence commensurate with the love that invites us, the Word that commands us and the blood that fits and entitles us. We dishonor the eternal Trinity to not draw near.
Is all of this understood and taught by much of Christendom today? Do the creeds, confessions and liturgical services harmonize with the apostolic teaching in Hebrews 10? Alas! they do not. They are in direct antagonism, and the state of souls, accordingly, is the very reverse of what it ought to be. In place of “draw near” it is keep away. In place of liberty and boldness, it is legality and bondage. In place of a heart sprinkled from an evil conscience, it is a heart bowed down beneath the intolerable burden of unforgiven sin. In place of a great High Priest seated on the throne of God, in virtue of accomplished redemption, we have poor mortal — not to say sinful —priests standing from week to week, all year long in wearisome routine, actually contradicting, in their barren rites and ceremonies, the very foundation truths of Christianity.
How truly deplorable is all this! And then we think of the sad condition of the Lord’s dear people, the lambs and sheep of that precious flock for which He died! It is this that so deeply affects us. It is of little use attacking Christendom. We quite admit this, but we yearn over the souls of God’s people. We long to see them fully delivered from false teaching, from Judaism, legalism and every other ism that robs them of a full salvation and a precious Saviour. We long to reach them with the clear and soul-satisfying teachings of Holy Scripture, so that they may know and enjoy the things that are freely given to them of God. We can truly say there is nothing which gives us such painful concern as the state of the Lord’s dear people, and one special object for which we desire to live is to be the instrument of leading them into those green pastures and beside those still waters where the true Shepherd and Bishop of their souls longs to feed them, according to all the deep and tender love of His heart. He would have them near Himself, reposing in the light of His blessed countenance. It is not according to His mind or His loving heart that His people should be kept at a dim, cold distance from His presence, in doubt and darkness. Ah! no; His Word tells us to draw near — to come boldly — to appropriate freely — to make our very own all the precious privileges to which a Father’s love invites us and a Saviour’s blood entitles us.
“Let us draw near.” This is the voice of God to us. Christ has opened up the way. The veil is rent, our place is in the holiest of all, the conscience sprinkled, the body washed, the soul intelligently entering into the atoning value of the blood, and the cleansing, sanctifying power of the Word — its action on our habits, our ways, our associations, our entire course and character.
All this is of the very utmost practical value to every true lover of holiness — and every true Christian is a lover of holiness. “Our bodies washed with pure water” is a perfectly delightful thought. It sets forth the purifying action of the Word of God on the Christian’s entire course and character. We must not be content with having the heart sprinkled by the blood; we must also have the body washed with pure water.
And what then? “Let us hold fast the confession of the hope unwavering, (for He is faithful who has promised).” Blessed parenthesis! We may well hold fast, seeing He is faithful. Our hope can never make ashamed. It rests, in holy calmness, on the infallible faithfulness of Him who cannot lie, whose Word is settled forever in heaven, far above all the changes and chances of this mortal life, above the din of controversy, the strife of tongues, the impudent assaults of infidelity, the ignorant ravings of superstition — far above all these things, eternally settled in heaven is that Word which forms the ground of our “hope.”
It well becomes us, therefore, to hold fast. We should not have a single wavering thought — a single question — a single misgiving. For a Christian to doubt is to cast dishonor on the Word of a faithful God. Let skeptics and rationalists and infidels doubt, for they have nothing to believe, nothing to rest on, no certainty. But for a child of God to doubt is to call in question the faithfulness of the divine Promiser. We owe it to His glory, to say nothing of our own peace, to “hold fast the confession of the hope unwavering.” Thus may it be with every beloved member of the household of faith, until that longed-for moment “when faith and hope shall cease, and love abide alone.”
But there is one more interesting branch of Christian work at which we must glance before closing this pamphlet. “Let us consider one another to provoke unto love and to good works.”
This is in lovely moral keeping with all that has gone before. The grace of God has so richly met all our personal need, setting before us such an array of precious privileges: an opened heaven, a rent veil, a crowned and seated Saviour, a great High Priest, a hearty welcome, a faithful Promiser, a sure and certain hope. Having all these marvelous blessings in full possession, what have we got to do? To consider ourselves? Certainly not! This would be superfluous and sinfully selfish. We could not possibly do so well for ourselves as God has done for us. He has left nothing unsaid, nothing undone, nothing to be desired. Our cup is full and running over. What remains? Simply to “consider one another”; to go out in the activities of holy love, and serve our brethren in every possible way; to be on the lookout for opportunities to do good; to be ready for every good work; to seek in a thousand little ways to make hearts glad; to seek to shed a ray of light on the moral gloom around us; to be a stream of refreshing in this sterile and thirsty wilderness.
These are some of the things that make up a Christian’s work. May we attend to them! May we be found provoking one another, not to envy and jealousy, but to love and good works; exhorting one another daily; diligently availing ourselves of the public assembly, and so much the more, as we see the day approaching.
May the Holy Spirit engrave on each of our hearts these most precious exhortations so thoroughly characteristic of our glorious Christianity: “Let us draw near.” “Let us hold fast.” “Let us consider one another.”
The veil is rent: our souls draw near
Unto a throne of grace;
The merits of the Lord appear,
They fill the holy place.
His precious blood has spoken there,
Before and on the throne:
And His own wounds in heaven declare,
The atoning work is done.
’Tis finished! here our souls have rest,
His work can never fail:
By Him, our Sacrifice and Priest,
We pass within the veil.
Within the holiest of all,
Cleansed by His precious blood,
Before the throne we prostrate fall,
And worship Thee, O God!