(Concluded from p. 243.)
1.—It appears that the attempt to make all scriptural declarations of glory to concentrate in one has left the church with a very vague and undefined hope of its real glory and almost annihilated that which is its present glory. “There are bodies celestial and bodies terrestrial.” True that all glory radiates from Jesus, Who is the Head of earthly as well as heavenly glory. But to understand the church's present position and conduct, it is necessary to distinguish as to what her real calling is. Now as the church is called unto the glory of God, so is she called to be an imitator of God. (Eph. 5:1.) “To live godlily in this present world” is to exhibit the character of God in it, not as that character was displayed heretofore, but as it is now displayed in grace: God is dealing with the world in grace, and the church is to do the same. The only place where God is exercising judgment is among His own people. Alas! how completely is everything subverted: grace to the world, righteousness to the church is God's plan. His saints have reversed the order; harsh judgment on the world, and smooth speaking among themselves, have been a stumbling block in the way of the world, and settled the church in a state of self-complacency.
2.—I would remark that the only nationality of Christian ethics is that they are the practice of those who are in the world but not of the world, in other words of heavenly men on the earth. Wherefore, says the apostle to the Colossians, “if ye be dead with Christ from the rudiments of the world, why as though living in the world, &c?” He would not have them so forgetful of their calling that Jesus Christ had given Himself for their sins, “that He might deliver them out of this present evil world, according to the will of God their Father,” as to think for a moment that they were living in the world. Their calling was to conformity with Jesus; He lived by the living Father. What was He to the world? Nothing indeed more simplifies Christian practice than realizing our proper portion as not of the world but of God. And there is no precept, however hard to the flesh, but what we shall find to exhibit to us the lineaments of the Divine character towards ourselves: the measure we are required to mete to others is that which God has measured to us. “How is the gold become dim? How is the fine gold changed?” To what has not the name of Christian been prostituted? For surely it is a prostitution of its dignity to apply it to the world's service in any other way than grace. “I speak as unto wise men: judge ye what I say.” Is it fitting for heaven-born men to be worldly legislators and politicians? Does this prove that they are of God, or of the world? If the world hear them, is it not because “they are of the world and speak of the world?”
3.—It is most important to perceive the distinct character of the present dispensation, that it is not an improvement of the old, a new piece put on an old garment, but the mystery hidden from previous ages and generations, now brought to light, in reference to the many predictions of the world's blessing. Discrimination here is most needful, because the discovery of the peculiarity of this dispensation immediately shows that blessing cannot be brought about under it. Righteousness, not grace, is the principle to order the world. “A King shall reign in righteousness;” and he that reigns says, “I will not know a wicked person: whoso privily slandereth his neighbor him will I cat off, him that hath a high look and a proud heart will I not suffer...He that worketh deceit shall not dwell within my house; he that telleth lies shall not tarry in my sight; I will early destroy all the wicked of the land, that I may cut off all wicked doers from the city of the Lord” (Psa. 101). It is therefore morally impossible that general earthly blessing can be secured under the present dispensation, which is one of bearing with evil, instead of punishing it; and therefore so long as the gospel continues to be preached as the testimony to God's grace, the earth's blessing must be deferred. That blessing will not, cannot, be, till God's “judgments are made manifest.” Contempt cast on “the riches of God's goodness, forbearance, and long-suffering,” ushers in “the day of wrath and revelation of the righteous judgment of God.”
4. —I would notice the fallacy of drawing any argument for the union of church and state, from analogy to Israel of old. Let it be admitted for a moment, that the principle of such a union was to be found there, there was only one principle in action, i. e. righteousness. God was then showing His wrath, and making His power known. He had taken onto Himself “a nation from the midst of another nation, by temptations, by signs, by wonders, and by war, and by a mighty hand, and an outstretched arm, and by great terrors” (Deut. 4:34). Such a union therefore was then possible, because God's avowed principle of dealing with man, was righteousness, and His people were then ostensibly under the righteousness of the law; His own people were the instruments of vengeance on His enemies; and their enemies round about them. But surely it is not so now. God's principle towards the world has changed. He is not making “His power and His wrath known,” but “the riches of His goodness and forbearance.” And His own people are called upon to exhibit His own character. “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, long-suffering, forbearance,” &c. qualifications by no means suited to order the world. This can only be done by Him who is a “Revenger to execute wrath upon him that doeth evil.” The attempt has been made to apply Christianity to rule, and the end has been corruption in the church, and insubordination in the state: “the rent is become worse.”
Lastly, I would apply what has been said to one branch of Christian conduct, in which, for lack of discrimination, we have lamentably failed—I mean subjection to the powers that be. To these the Christian is required to yield implicit subjection; and when it comes to the alternative, to obey them or God, then his obedience to God will throw him into suffering from them. Obedience and suffering are the portion of the heavenly man while in this world. Now it has been assumed, hastily assumed, that, because obedience to the powers that be is so strictly charged upon Christians, and that those powers are “ordained of God,” they must necessarily be Christian. Hence Christian privileges have been mixed with civil rights, and Christians have been looking to the powers to reciprocate to them protection and support for their obedience. There is hardly a more glaring instance of the way in which self-love and a desire of ease will make us forget the simplest facts than in the case before us. The powers to which the Christians were called on to show implicit obedience were heathen emperors and magistrates, their most bitter persecutors; and yet they were ordained of God. Nebuchadnezzar, into whose hands God committed such largeness of power, was as much ordained of God as our Edward VI, and a Christian's obedience to a Nero was on the same principle as to Justinian. In fact we have limited God to our notions of propriety; we will hardly permit Him to use the instruments He chooses for holding the world in some degree of order, even now; and therefore we take the ordering of it into our own hands. God paid Nebuchadnezzar for his services that he served against Tire, by giving him the land of Egypt (Ezek. 29:18-20); and so God now honors those civil rulers in His providence who honor Him.
But this has nothing to do with grace. Cyrus was God's shepherd (Isa. 44:28), yet for a widely different purpose and a widely different reward from a pastor of His church. The principle of obedience to the civil magistrate is one which is entirely independent of their character and of circumstances. In the powers that be, the Christian recognizes God's ordering and yields subjection, not because he is a citizen of this or that country, but because he is a citizen of heaven. Old things have passed away from him; what things he accounted gain before, he now esteems loss for the excellency of the knowledge of Christ Jesus his Savior; and it may safely be affirmed that a Christian born as to the flesh in this country, but carried by circumstance into Turkey, would, as implicitly and as to God, obey the ruling power in that country as he would the king here. He is brought into subjection to God, and therefore owns God in all His ordinances. Nor is it unimportant to notice, that it is not said that the powers that be are ordained of Christ, but of God; not of Christ as the anointed Man. The time shall be when they will be so ordained. When that shall be made known in act, to which Jesus has now the title (as it is written, “I will make him my first-born higher than the kings of the earth,” Psa. 89:27, “Prince of the kings of the earth,” “Lord of Lords,” and “King of Kings”), then shall He, as King, reign in righteousness, and the Princes shall rule in judgment. But till He, as the anointed Man, reigns, His people cannot be called to rule—their calling is to suffer.
Beloved brethren, “avenge not yourselves,” “be patient till the coming of the Lord.” True, the world is in a dark and fearful confusion; but we cannot right it by intermeddling with it. But we may remove one of the stumbling blocks out of its way, by showing that, through faith in Him Who overcame its we overcome it also; and that we are not in fear now as others, but with that before us which makes our flesh to tremble, and rottenness to enter our bones— “seeing on the earth distress of nations, with perplexity, men's hearts failing them for fear, and for looking after those things that are coming to pass on the earth,” we can rest in the day of trouble, we can “lift up our heads, because our redemption draweth nigh.” J. L. H.
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