I have made a distinction between the position and path of separation, and I believe rightly; and I am confirmed in this by observation, for I see clearly at this moment that many “take the ground,” as it is called, who have no sense whatever, nor have they been, in ever so little a degree, exercised in the solemn consequences of it, or of that which may be called the path and ways of separated people; nor is this surprising, when we remember with sorrow that there are those who teach and lead others, who have never as yet even allowed that a path and ways practically of distinct separateness are the inevitable consequences of the position. The wile of the enemy at the present time seems to be in blinding the eyes of saints so effectually as to render them obtuse to a “manner of life” suitable to what the apostle calls “my doctrine.” Now, I believe it is only due to the Lord, and the interests of His blessed testimony, fully to admit the possibility in many instances of an uneven pressing of the “manner of life,” and by this I mean that it may be there has not been an equal prominence given to the producing power, namely, “my doctrine.” I am also free to own that perhaps the state and condition of souls has not been enough taken account of, and that in every case it must be the heart before the feet; this must be increasingly felt to be a point of the deepest moment, yet fully admitting all that might be demanded on these heads, it is now very manifest that there are those whose objections and refusal of the path and ways of separation spring from a source and origin far deeper than that recited. For example, when the habits and principles of the world are appealed to as the guide and director of those who have, professedly at least, taken an outside position, when it is said that we must order our homes and families according to our station in life, that we must dress, for example, according to our position in society, is it not evident that the “manner of life” is rudely severed from “my doctrine”?
Now, it is of no use to urge a general inconsistency—I am willing sorrowfully to admit this; but the sad part in reality is an avowed principle of worldliness which is fast making those who contend for it, while ecclesiastically holding on by the position of separation, a reproach and a by-word; and when I say a principle of worldliness, I mean a line of conduct drawn from the spirit and ways of this age, instead of that flowing from the position of full and complete blessedness in which the grace of God has set us.
It does often seem to one as if the cross in its breadth and magnitude was not apprehended. It is boasted in, and truly, as the ground of forgiveness; but how little is it seen as the end of man and of the world morally before God. How little is it looked at as that “whereby the world is crucified to me, and I to the world”!
If, as a saint now, I am truly laid hold upon by Christ, what is my position? Do I not date the birth of my new history from the risen One? Am I not part of the “much fruit” which results from the corn of wheat falling into the ground and dying? Am I not united to Christ, the glorified Man? Is not all this a great fact which faith accepts to-day? But if so, are there no ways, habits of life, practice suitable thereto?
If it be pressed that because “our citizenship is in the heavens,” it is not here, but that on the contrary, pilgrim ways and manners, unworldliness in spirit and in fact should mark all our relationships on earth; are we to be held up as extreme persons? Alas! for that testimony which would amount to little better than a correct creed in boasting of Paul’s doctrine, while adopting the world’s spirit, ways, and habits in the manner of life.
It is not attempted to be denied that good cause may have been given by some in their ignorance and indiscretion to fear the introduction of visionary and imaginative notions laying hold, in fanciful power, upon morbid minds, and thus really injuring the truth of God; yet this is very different from the decided opposition to every kind of practical separation now offered by those who, on the contrary, maintain as a principle that it is the duty of every Christian to keep their worldly status, and to make it the guide of their ways and habits of life. All who plead for heavenly-mindedness and unworldliness in this respect being branded by some as ascetic, by others as transcendental; while the true cause of the dislike is, it is feared, to be found in the fact that such are determined to keep the world, and that a species of antinomianism is fast laying hold of souls, under the wings of which credit for a correct ecclesiastical position is both claimed and enjoyed, while all that surrounded those so claiming it, in their previous life and associations, are not only maintained, but contended for and justified as suitable to their class and rank and the requirements of the so-called proprieties of the age.
Now, it is fully admitted that there are differences of relationship, or our natural relationships in the world: there are husband and wife, parent and child, servant and master, and these are all God-ordered and to be divinely maintained by the saints. No question is raised as to the continuance of these relationships, nor can they be done violence to without the condemnation of the word of the Lord; the absence of natural affection is one of the marks of the last days, and any who manifest it are ungodly and unspiritual. But this is not the real question, but the motive and directing power in which they are to be maintained; and he who, although strenuously advocating orthodoxy, imports into his responsibilities, in respect of such relationships, either the spirit or ways of the age, is a worldling at heart. The Lord Jesus Christ, the risen and glorified One, is the only true wisdom, motive, and power of the saint, for these as for all else. In Him the saint of today is “a new creation,” and “as many as shall walk by this rule, peace upon them and mercy, and upon the Israel of God.”
May the Lord open the eyes of His saints to see the vastness of the field of blessing into which His grace has introduced them, that, as separated to God positionally, the character, ways, and habits of it practically may be recognized and joyfully adopted more and more amongst us, for His name’s sake.