If there is one thing of importance now, it is Christian devotedness. I do not separate this from Christian doctrine, but found it on that. I do not surely separate it from the presence and power of the Spirit (one of the most important of these doctrines), for it is produced by it. But Christian devotedness founded on the truth, and produced by the power of the Spirit, I believe to be of the utmost importance for the saints themselves and for the testimony of God. I believe surely that doctrine is of deep importance now; clearness as to redemption, and the peace that belongs to the Christian through divine righteousness; the presence and living power of the Comforter sent down from heaven; the sure and blessed hope of Christ's coming again to receive us to Himself, that where He is we shall be also, that we shall be like Himself seeing Him as He is, and that if we die we shall be present with Him; the knowledge that risen with Him we shall be blessed not only through but with Christ; the deep practical identification with Him through our being united with Him by the Holy Ghost. All these things, and many truths connected with them, held in the power of the Holy Ghost separate us from the world, shelter the soul (by the spiritual possession of Christ glorified, the conscious possession of Christ) from the cavils of current infidelity, and give a living spring to the joy and hope of the whole Christian life. But the expression of the power of them in the heart will manifest itself in devotedness.
Christianity has exercised a mighty influence over the world, even where it is openly rejected, as well as where it is professedly received. Care of the poor and the supply of temporal wants have become recognized duties of society. And where the truth is not known and Christianity is corrupted, diligent devotedness to this, on the false ground of merit, is largely used to propagate that corruption. And even where infidelity prevails, the habits of feeling produced by Christianity prevail, and man becomes the object of diligent, though often of perverted care. The testimony of the true saint surely should not be wanting where falsehood has imitated the good effects of truth. But there are higher motives than these; and it is of the true character of devotedness I would speak.
I accept as the general rule that, any special call of God apart, Christians should abide in the calling wherein they are called. This is only the place of their walk, its motives and character are behind. These are summed up in one word-Christ. He is at once the life and the object or motive of life in us, giving thus its character to our walk. "To me," says the apostle, "to live is Christ." There are two great parts of divine life of which devotedness is one. Both are infinite and unspeakable privileges for us and both perfected by, manifested in, Christ. The one God Himself, the other the actings and display of His nature, as love, the divine witness of His nature which is love. This was seen in Christ. His communion with His Father was perfect, as was His desire to glorify Him. But He was the display, at all cost to Himself, of divine love to men. These could not be separated in His soul. His Father was His continual delight and object, His exercise of love and display of His Father, of the divine nature by it, constant and perfect. But this was His devotedness.
Another principle must be added to this to complete those which governed His walk: undivided obedience to His Father's will, His having that will for His constant motive. Love to the Father and obedience to Him gave form and character to His love to us. And so it is with us, only that He Himself comes in as the more immediate object, but this in no way hindering the display of the divine nature in love. "Be ye imitators of God as dear children. and walk in love, even as Christ hath loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor." Note here the fullness of motive and character which is shown, and how high and blessed that motive and character is. We are followers and imitators of God. We walk in love as Christ loved us. It is the exercise of divine love as displayed in Christ. There is no stint in it. He gave Himself, nothing short. of Himself, wholly; a principle often repeated as to Christ, His love to us, for He gave Himself for us. Yet God was the object and motive constituting its perfection: "an offering and a sacrifice to God for a sweet-smelling savor." It is thus we are called to walk, to imitate God, to follow Him as He displayed Himself in Christ.
If it be blessed to joy in God, who is love, it is blessed to follow Him in the love He has exercised. Yet as displayed in Christ as a man, it has God Himself for its object: and so with us. The love that descends down from God working in man rises up always towards and to God as its just and necessary object. It can have nothing lower as its spring, towards whomsoever it is exercised. All the incense of the meat-offering was burnt on the altar, however sweet the savor to others. This constitutes, as I have said, its essential character and excellence; nor do its just actings in us come short of its actings in Christ. "Hereby," says 'John, "know we love, because He laid down His life for us; and we ought to lay down our lives for the brethren." There is no question of any cup of wrath for us, Here Christ stood, of course, alone, but all self-sacrifice displayed in Him we are called upon to display, as having His life, Himself, in us.
But I will consider this a little more methodically before I press it hortatively on my brethren.
As to my reward, as motive, or merit, it is clear that any such thought destroys the whole truth of devotedness, because there is no love in it. It is self, looking like "James and John," for a good place in the kingdom. Reward there is in Scripture„ but it is used to encourage us in the difficulties and dangers which higher and truer motives bring us into. So Christ Himself, "who for the joy that was set before Him endured the cross, despising the shame." Yet we well know that His motive was love. So Moses: "He endured as seeing Him who is invisible, for he had respect to the recompense of reward." His motive was caring for his brethren. So reward is ever used, and it is a great mercy in this way. And every man receives his reward according to his own labor.
The spring and source of all true devotedness is divine love filling and operating in our hearts: as Paul says: "the love of Christ constraineth us." Its form and character must be drawn from Christ's actings. Hence grace must first be known for oneself, for thus it is I know love. Thus it is that this love is shed abroad in the heart. We learn divine love in divine redemption. This redemption sets us, too. in divine righteousness before God. Thus all question of merit, of self-righteousness, is shut out, and self-seeking in our labor set aside. "Grace," we have learned, "reigns through righteousness unto eternal life by Jesus Christ." The infinite perfect love of God towards us has wrought; has done so when we were mere sinners; has thought of our need; given us eternal life in Christ when we were dead in sins-forgiveness and divine righteousness when we were guilty; given us now to enjoy divine love, to enjoy God by His Spirit dwelling in us, and boldness in the day of judgment, because as Christ, the Judge, is, so are we in this world. I speak of all this now in view of the love shown in it. True, that could not have been divinely without righteousness. That is gloriously made good through Christ, and the heart is free to enjoy God's unhindered love: a love shown to men in man. For the very angels learn "the exceeding riches of His grace in His kindness towards us in Christ Jesus." This knits the heart to Christ, bringing it to God in Him, God in Him to us. We say nothing separates us from this love. The first effect is to lead the heart up, thus sanctifying it: we bless God, adore God, thus known; our delight, adoring delight, is in Jesus.
(To be Continued.)