But we see Jesus
The coming sovereignty of man
I. “WE SEE NOT YET ALL THINGS IN SUBJECTION TO MAN.” “Not yet”; but we are to see it. It has to come, this sway of man over “things,” over all things--over the material forces of the world, the powers that largely affect, if they do not actually make, life and progress. The key of the energies of the universe hangs at his girdle, and he will one day “be so learned in love” as to know how to use it to open all the doors of all the mansions of nature, and make their treasures supplements to, and continuations of, the spiritual creation. It has to come, this rule of the Spirit over sense and sin and Satan, over all that touches the invisible essence that constitutes the true man, and therefore over Satan, who works through “things” to deceive the nations and destroy souls. This supremacy is the final goal of humanity.
II. “NOT UNTO ANGELS HAS GOD SUBJECTED THE COMING WORLD.” Angels filled and crowded Hebrew thought for a long time, as God’s “mighty ones,” the swift-winged messengers who delighted to do His will; agents of deliverance, as for the imprisoned Peter, and of punishment, as for Sennacherib. But not to these “men in lighter habit clad” had God subjected the coming world of manhood, the advancing goodness and perfecting character and service of the sons of God. Not to them, but to men like ourselves, who have to do with sheep and oxen and the beasts of the field, with cotton and calicoes, with science and art; whose life is as “fragile as the dewdrop on its perilous way from a tree’s summit.” and yet so strong that it destroys itself by sin; men “made a little lower than God, and crowned with the glory” of a present participation in His nature, and therefore by and by to be invested with the “honour” of sharing His rule.
III. BUT IF TO MAN, TO WHAT IS THIS SCEPTRE OF DOMINION FINALLY GRANTED? To all and sundry, and to them all alike, simply as men, or to particular races or one race of men? To whom is the ultimate leadership of the world to be given? God is no respecter of persons or of nations. Colour of skin is nothing to Him. Geography does not determine His choices. The conquering race is the godly race, of any colour, or country, or time. It is the “new man, which is being renewed unto knowledge after the image of Him that created him; where there cannot be”--it is ruled out for evermore” where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian,” African, Hindoo, Chinaman, Briton; “ but Christ is all and in all.” It is the manhood of “kind hearts,” not-f “coronets,” of “simple faith,” and not of “Norman blood.”
IV. Though eighteen centuries have elapsed since that forecast of the destiny of man was quoted, endorsed, and explained by the writer to the Hebrews, amid the wreck and overthrow of Judaism, WE HAVE, ALAS! TO ADOPT THE WRITER’S LAMENT, AND SAY, AS WE LOOK ON MAN AND HIS WORLD TO-DAY, “NOT YET WE SEE ALL THINGS SUBJECTED UNTO HIM’.” Indeed, his mastery “of things,” though advanced and advancing, is woefully incomplete. He is only slowly learning that he is a spirit, and is for large breadths of his time and in wide areas of his life the slave of “ things.” The animal is in command. Prometheus is still bound. “The mystery of waste” and suffering and wrong confronts us day and night with its terrible menace, and the self-multiplying and intensifying power of sin drives us to carry our despair into our facts, until there is neither faith nor hope left in us, and, like the Hebrews, “we fall away from the living God,” and find it impossible “to hold fast the beginning of our confidence firm unto the end.”
V. But surely that is not all we see! There is more, much more. On this earth and amongst men--“WE SEE JESUS”; and though, in seeing Him, our first glimpse may only confirm the impression that man has not yet fully entered on his inheritance; yet the deeper look assures us that he is on his way to it, has already been anointed with the oil of joy above his predecessors and contemporaries, and, though suffering, is really ascending by suffering to the throne from which He shall rule for evermore. That sight explains the ages’ long delay; the dissolution and disappearance of the ancient and illustrious Jewish religion, and is the indefeasible pledge and guarantee that the sovereignty of man shall yet be realised, and all things be put under His feet. Seeing Jesus, we see these four paths to the sovereignty of the Christian race, and of the Christian religion through that race; the path of history, of Divine revelation, of saintly character, and of self-suppressing enthusiasm for the welfare of the world.
1. The past rules. It is alive; for many people more alive than the present. In Jesus that past is interpreted; its religious yearning and hope, effort and failure, explained; its programme in law and prophecy filled out; its long and painful discipline vindicated. Now, the case being so, I maintain that the experience the world has had of Christianity forms a piece of logic of irresistible cogency; an argument compact, four-square, fixed deep and for ever in the solid fastnesses of fact, in favour of the success of our present endeavour to save the world by the gospel of Christ; that indeed, as Christ in the conscience is the stronghold of missions, so Christ in the experience of men of like passions and hopes, faiths and fears with ourselves, all through the ages, is an unimpeachable voucher for the triumph of the missionary enterprise; a witness that cannot be denied that the movement is a living, saving, and conquering one, and destined to end in nothing short of the universal establishment of the kingdom of God on the earth.
2. Ideas rule. Thinkers make and mould the ages. Religious revolutions are effected by ideas. In Jesus we see the simplest and highest thought on the highest and most absorbingly vital themes: God and salvation, sin and forgiveness, duty and holiness. Great is the truth as it is in Jesus, and it shall prevail through and over Moses and Isaiah, over Buddha and Mahomet, and make all men free and good. We know the gospel to be the light and conquering message for India and the world. Judging man according to the spiritual necessities of his nature, we are sure this is the only message he can abidingly accept. Treating him, not simply as a keen intellectual thinker, eager to frame a definition of the Divine, and reduce his notions of the Godhead to the cramping boundaries of a four-page catechism--not as a clever and ingenious artist flinging the pictures of his fancy on the canvas, and creating things of perennial beauty and joy--not as a cleverly-constructed money-making machine, but as a man with a fevered restlessness born of sin, and an irrepressible aspiration for righteousness and goodness born of the God that is in him; taking him thus, I declare that no message can soothe him but Christ’s, no medicine heal but the great Physician’s, no good satisfy but that which make him a partaker of the Divine nature, and enables him to escape the corruption that is in the world by lust.
3. This is a moral world; and no rule lasts that is not based on holy character. It is not enough to have the right message; we need also the right method, the method that has conquered from the beginning. Jesus Christ wrote no books. He made men, filled them with His Spirit and trained them in His service, and trusted the founding of His kingdom to them. All the great epochs of revived life and extended power in the history of the Church have been introduced by men of signal goodness, of massive power, of radiant holiness, of unusual faith in the Lord Jesus Christ. When Dr. Judson went amongst the poor and benighted Karens, and passed through their villages and jungles, he was called by the natives “Jesus Christ’s man”! That is it. Nothing can resist that power. A Woolwich steam-hammer is not better adapted for making iron-plated ships than Christ in men as a living experience, and at work in the rescue of the perishing, is fitted for the regeneration of the world.
4. The earliest sovereignty we know is that of love. No monarchy is so sure as a mother’s, none so inward and lasting. “Love never fails.” It is the p-wet that keeps your Christian man fresh, earnest, eager, real, enthusiastic, and hopeful; sustains him at high-pressure in spite of defeat; gives him the power of content, and the victory of joy in his work through, instead of obtaining the common rewards of labour, he suffer the heaped-up scorns and bitter hates of men. David Hume is reported to have said, “Fifty years hence, where will your Christianity be?” Well, where is it? Contrast the dominion of Jesus at this hour, and in the days when the great sceptic spoke. Note our Lord’s conquest since that taunt was flung at His chariot! Where has He not gone? Into what province has He not penetrated? What evils has He not attacked? Assuredly our survey of the past warrants the largest hopefulness and the strongest faith. Now, “Fifty years hence,” we may ask, “where will Christianity not be?”
VI. Disraeli said, “THE YOUNG DO THE REAL WORK OF THE WORLD.” Ruskin writes, “The most beautiful works of all art were done in youth.” Rome was founded by Romulus before he was twenty. Lord Shaftesbury began his fight with social misery in the freshness of his young manhood. William Lloyd Garrison girt himself with the sword of freedom whilst the hot blood of youth was coursing through his veins. Moffat and Livingstone, Comber and Hannington, and an exceeding great army of missionaries said, like young Isaiah in response to God’s summons, “Here am I, send me.” The messenger of the Highest, John the Baptist, finished his work as a young man, and the Christ whom he pioneered was six months his junior. Wherefore, seeing that you are compassed about with so great a cloud of witnesses, shirk no task, seize every opportunity of helping the needy, and run with patience the race of missionary service, “looking unto Jesus, the author and finisher of the faith.” Hear Carey’s wish, and help to realise it. “I hope,” said he, in 1793, “the Society will go on and increase, and that the multitudes of heathen in the world may hear the glorious words of truth. Africa is but a little way from India, Madagascar but a little way further; South America, and all the numerous and large islands in the Indian and China Seas, I hope will not be passed over. A large field opens on every side, millions of perishing heathens are pleading … with every heart that loves God, and with all the ,hutches of the living God.” Heed that prophetic message, and give to the work of saving the world a daily, d finite, and large place in the thought and prayer and work of your life! (J. Clifford, D. D.)
Manhood crowned in Jesus
One of our celebrated astronomers is said to have taught himself the rudiments of his starry science when lying on the hill-side, keeping his father’s sheep. Perhaps the grand psalm to which these words refer had a similar origin, and may have come from the early days of the shepherd king, when, like those others of a later day, he abode in the field of Bethlehem, keeping watch over his flock by night. The magnificence of the Eastern heaven,, with their “larger constellations burning,” filled his soul with two opposite thoughts--man’s smallness and man’s greatness. I suppose that in a mind apt to pensive reflections, alive to moral truths, and responsive to the impressions of God’s great universe, the unscientific contemplation of any of the grander forms of nature produces that double effect. Thus David felt man’s littleness. And yet--and yet, bigness is not greatness, and duration is not life, and the creature that knows God is highest. So the consciousness of man’s separation from, and superiority to, these silent stars, springs up strong and victorious over the other thought. These great lights are not rulers, but servants; we are more than they, because we have spirits which link us with God. The text, then, brings before us a threefold sight.
I. LOOK AT THE SIGHT AROUND US. “We see not yet all things put under man.” Where are the men of whom any portion of the Psalmist’s words is true? Look at them--are these the men of whom be sings? Visited by God! crowned with glory and honour! having dominion over the works of His hands! Is this irony in fact? Let consciousness speak. Look at ourselves. If that plan be God’s thought of man, the plan that He hangs up for us His workmen to build by, what a wretched thing my copy of it has turned out to bet Is this a picture of me? How seldom I am conscious of the visits of God; how full I am of weaknesses and imperfections--the solemn voice within me tells me at intervals when I listen to its tones. On my brow there gleams no diadem; from in life, alas! there shines at the best but a fitful splendour of purity, all striped with solid masses of blackness. And as for dominion over creatures, how superficial my rule over them, how real their rule over me! I can make machinery, and bid the lightning do my errands, and carry messages, the burden of which is mostly money, or power, or sorrow. But all these, and the whole set of things like thorn, are not ruling over God’s creation. That congests in using all for God, and for our own growth in wisdom, strength, and goodness; and be only is master of all things who is servant of God. If so what are most of us but servants, not lords, of earth and its goods? And so against all the theories of the desperate, school, and against all our own despondent thoughts, we have to oppose the sunny hopes which come from such words as those of our text. Looking around us, we have indeed to acknowledge with plaintive emphasis,” we see not yet all things put under Him”--but, looking up, we have to add with triumphant confidence that we speak of a fact which has a real bearing on our hopes for men--“we see Jesus.”
II. So, secondly, LOOK UPWARDS TO JESUS. Christ is the power to conform us to Himself, as well as the pattern of what we may be. He and none lower, He and none beside, is the pattern man. Not the great conqueror, nor the great statesman, nor the great thinker, but the great love, the perfectly good--is the man as God meant him to be. But turn now to the contemplation of Christ in the heavens, “crowned with glory and honour,” as the true type of man. What does Scripture teach us to see in the exalted Lord?
1. It sets before us, first, a perpetual manhood. Grasp firmly the essential, perpetual manhood of Jesus Christ, and then to see Him crowned with glory and honour gives the triumphant answer to the despairing question that rises often to the lips of every one who knows the facts of life, “Wherefore hast Thou make all men in vain? “
2. Again, we see in Jesus, exalted in the heavens, a corporeal manhood. Heaven is a place as well as a state; and, however, for the present, the souls that sleep in Jeans may have to “wait for the adoption, to wit, the redemption of the body,” and, being unclothed, may be wrapped about with Him, and rest in His bosom, yet the perfect men who shall one day stand before the Lord, shall have body, and soul, and spirit--like Him who is a man for ever, and for ever wears a human frame.
3. Further, we see in Jesus transfigured manhood. For Him, as for us, flesh here means weakness and dishonour. For us, though not for Him, flesh means corruption and death. For Him, as for us, that natural body, which was adequate to the needs and adapted to the material constitution of this earth, must be changed into the spiritual body correspondent to the conditions of that kingdom of God which flesh and blood cannot enter. For us, through Him, the body of humiliation shall be changed into likeness of the body of His glory. We see Jesus, and in Him manhood transfigured and perfected.
4. Finally, we see in Jesus sovereign manhood. He directs the history of the world, and presides among the nations. He is the prince of all the kings of the earth. He wields the forces of nature, He directs the march of providence, He is Lord of the unseen worlds, and holds the keys of death and the grave. “The government is upon His shoulders,” and upon Him hangs “all the glory of His Father’s house.”
III. Finally, LOOK FORWARD. Christ is the measure of man’s capacities. He is the true pattern of human nature. Christ Is the prophecy and pledge of man’s dominion. It were a poor consolation to point to Christ and say, “Look what man has become, and may become,” unless we could also say, “A real and living oneness exists between Him and all who cleave to Him, so that their characters are changed, their natures cleansed, their future altered, their immortal beauty secured.” He is more than pattern, He is power; more than specimen, He is source; more than example, He is redeemer. He has been made in the likeness of sinful flesh, that we may be in the likeness of His body of glory. He has been made “sin for us, that we might be made the righteousness of God in Him.” The fact we know, the contents of the fact we wait to prove. “It doth not yet appear what we shall be.” Enough, that we shall reign with Him, and that in the kingdom of the heavens dominion means service, and the least is the greatest. Nearness to God, knowledge of His heart and will, likeness to Christ, determine superiority among pure and spiritual beings. (A. Maclaren, D. D.)
The vision of Jesus in the Church through all ages
Did you ever know the power of a picture, the portrait of some beloved friend, over the life and the heart? Did you ever hang the portrait of some cherished darling in the household room--a departed friend, a mother, a wife, a husband, or a child--some friend especially related to your sympathies and affections? And have you not noticed and felt what a character that portrait gives to the room? If the memory is especially prized, how the eye turns to it as it enters the room, and how the eye out of the portrait seems to follow you, not so much spectrally as spiritually, while in the room! That portrait will quiet the heart when it is in its state of fever, heat, and impulse. Mighty over the heart is the portrait, of the loved departed friend. But what is that compared with the power of the portrait of Jesus hung up in the human soul? For is not the soul, too, a mighty chamber--a room through which the powers and faculties wander and stray? There are some men whose souls are exchanges, money markets, or shops; but holy souls hang up within, the charmed and charming portrait of Jesus, and the, the spirit of the portrait turns the chamber into a palace--say rather into a dear household room. “We see Jesus.”
I. THE WHOLE OF THIS EPISTLE TO THE HEBREWS IS A TRIBUTE OF HOMAGE TO THE DIVINISED HUMANITY OF OUR LORD. How richly it abounds in “strong consolations” to believing souls, founded on the sympathy of His nature and character! How it meets our human necessities! For, while it is true that we could not do without the strength of the eternal Divinity of our Lord, we feel it to be no less true that we could not do without the tenderness of His humanity; and this is the relation which, throughout the whole of this Epistle, is put by the apostle with such forcible beauty--“Seeing then that we have a great High Priest” (Hebrews 4:14-16; Hebrews 7:24-26 : again, in that magnificent peroration to the Hebrews 11:1-3).
II. AND THIS CONSOLATION PRESSED OUT OF THE SIGHT OF JESUS ARISES FROM THE VARIETIES OF HIS POWER, It is very beautiful to divide His character in His relation to us as it has been divided by Scripture, and by the experience of Christians of all ages into Jesus the Prophet, Jesus the Priest, and Jesus the King. And we receive Him in this order. We see Jesus the Prophet in all the actions of His life as He went about doing good. “Rabbi, I know Thou art a teacher sent from God.” “We see Jesus.” He is our Priest” Harmless, undefiled, separate from sinners.” At once Priest and Sacrifice. “On Him is laid the iniquity of us all.” I see Him standing vested in the beauties of His own holiness--nor have I any desire to own a righteousness which is nut His; it is not less happy than safe to hide in the foldings of His robe, and to feel that in His purity there is power--power to make “the scarlet crime whiter then snow.” “We see Jesus” as our King. It is our privilege and pride to see Him moving among and over the affairs of the world, “walking in the midst of the seven golden candlesticks,” and proclaiming, “I am He that liveth and was dead, and behold I am alive for evermore, Amen; and have the keys of hell and of death.” Thus everywhere, and in all ages, Jesus is power. Oh! what a chronicle is ,flat, the history of things and deeds wrought in “the name of Jesus.” All beings know Jesus. “Jesus we know, and Paul we know, hut who are ye?” There is power in the name of Jesus. There is power in the vision of Jesus. The value of all Christian service is there. The value of all worship rendered is in this: “We see Jesus.”
III. THE EVER-PRESENT POSSESSIVENESS OF THE TEXT, “We See JESUS”--“JESUS CHRIST, THE SAME YESTERDAY, TO-DAY, AND FOR EVER.” “We See Jesus,” says Paul, perhaps, in prison at Rome. There is something very striking in the contempt expressed by Festus on the trial of Paul: “one Jesus” I said he. Ah, how little a person to poor Festus seemed “one Jesus”; but this “one Festus” has quite passed away from the world’s knowledge, and his name would not be known, his shadow would not be seen if it were not for this “one Jesus” saving it from utter obscurity. Names are the signs of things, and the name of Jesus has survived all shocks; it has passed almost unchanged into all languages. All else seems to perish, it never; like a conservative element it leavens all languages without losing its own identity. (E. Paxton Hood.)
Seeing Jesus
I. WHY FAITH IS COMPARED TO THE SIGHT. IS not sight, in many respects, the noblest of all the senses? To be deprived of any of our senses is a great loss, but perhaps the greatest deprivation of all is the loss of sight. They who lose sight lose the noblest of human faculties.
1. For observe that sight is marvelously quick. How wondrously fast and far it travels! We know not where heaven may be, but faith takes us there in contemplation in a single moment. We cannot tell when the Lord may come; it may not be for centuries yet, but faith steps over the distance in a moment, and sees Him coming in the clouds of heaven, and hears the trump of resurrection. It would be very difficult, indeed it would be impossible for us to travel backward in any other chariot than that of faith, for it is faith which helps us to see the creation of the world, when the morning stars sang together, and the sons of God shouted for joy. Faith takes us to Calvary’s summit, and we stand and see our Saviour as plainly as did His mother when she stood sorrowfully at the cross-foot.
2. Is not faith like sight, too, for its largeness? What a faculty faith has for grasping everything, for it layeth hold upon the past, the present, and the future. It pierceth through most intricate things, and seeth God producing good out of all the tortuous circumstances of providence. And what is more, faith does what the eye cannot do--it sees the infinite; it beholds the invisible; it looks upon that which eve hath not seen, which ear hath not heard.
3. Is not faith wondrously like sight from its power to affect the mind and enable a man to realise a thing? If it is real faith, it makes the Christian man in dealing with God feel towards God as though he saw Him; it gives him the same awe, and yet the same joyous confidence which he would have if he were capable of actually beholding the Lord. Faith, when it takes a stand at the foot of the cross, makes us hate sin and love the Saviour just as much as though we had seen our sins placed to Christ’s account, and had seen the nails driven through His hands and feet, and seen the bloody scourges as they made the sacred drops of blood to fall.
II. FAITH, THE SIGHT OF THE SOUL, IS HERE SPOKEN OF AS A CONTINUOUS THING. “We see Jesus.” It does not say, “We can see Jesus”--that is true enough: the spiritual eye can see the Saviour; nor does it say, “We have seen Him”; that also is a delightful fact, we have seen the Lord, and we bays rejoiced in seeing Him; nor does the text say, “We shall see Him,” though this is our pride and our hope, that “when He shall appear, we shall be like Him, for we shall see Him as He is”; but the text says, “We see Jesus”; we do see Him now and continually. This is the common habit of the Christian; it is the element of his spiritual life; it is his most delightful occupation; it is his constant practice. “We see Jesus.” I am afraid some of us forget this.
1. For instance, we see Jesus Christ as our Saviour, we being sinners still. And is it not a delightful thing always to feel one’s ,elf a sinner, and always to stand looking to Christ as one’s Saviour, thus beholding Him evermore?
2. Should not this, also, be the mode of our life in another respect? We are now disciples. Being saved from our former conversation, we are now become the disciples of the Lord Jesus; and ought we not, as disciples, to be constantly with our Master? Ought not this to be the motto of our life, “We see Jesus “? Let us carry Christ on our heart, still thinking of Jesus, seeing Him at all times.
3. Would it not also be very much for our comfort if we were ,o see Jesus always as our Friend in our sojourn here? We should never be alone if we could see Jesus; or at least, if we were it would be a blessed solitude. We should never feel deserted if we could see Jesus; we should have the best of helpers. I know not if we should feel weak if we always saw Him, for He would be our strength and our song, He would become our salvation.
4. Would it not be much better for us if we were to see Jesus as our Forerunner? If our faith could see Jesus as making our bed in our sickness, and then standing by our side in the last solemn article, to conduct us safely through the iron gates, should we not then look upon death in a very different light?
5. If we see Jesus, being always with us, from morn till eve, in life and in death, what noble Christians it will make us! Now we shall not get angry with each other so quickly. We shall see Jesus; and we cannot be angry when that dear loving face is in view. And when we have been affronted, we shall be very ready to forgive when we see Jesus. Who can hate his brother when he sees that face, that tender face, more marred than that of any man? When we see Jesus, do you think we shall get worldly?
III. SOMETIMES OUR FAITH, LIKE OUR SIGHT, IS NOT QUITE CLEAR. Everything that has life has variations. A block of wood is not affected by the weather, but a living man is. You may drive a stake into the ground, and it will feel no influence of spring, summer, autumn, or winter; but if the stake be alive, and you drive it into the soil where there is moisture, it will soon begin to sprout, and you will be able to tell when spring and winter are coming by the changes that take place in the living tree. Life is full of these changes; do not wonder, then, if you experience them.
IV. FAITH, LIKE SIGHT, HAS GREAT GROWTH. Our children, in a certain sense, see as truly when they are a day old as when they are grown up to be twenty years old; but we must not suppose that they see as accurately, for they do not. I think observations would teach us that little children see all things as on a level surface, and that distant objects seem to them to be near, for they have not yet received experience enough to judge of the relative position of things. That is an acquired knowledge, and no doubt very early acquired, but still it is learned as a matter of mental experience. And let me say, though you may not have noticed it, all our measures of distance by the eye are matters which have to be gained by habit and observation. When I first went to Switzerland, with a friend, from Lucerne we saw a mountain in the distance which we were going to climb. I pointed out a place where we should stop half-way up, and I said, “We shall be there in about four hours and a half.” “Four hours and a half!” my friend said, “I’d undertake to walk it in ten minutes.” “No, not you.” “Well, but half an hour!” He looked again and said, “Anybody could get there in half an hour!” It seemed no distance at all. And yet when we came to toil up, are the very same thing. Faith or belief is holy living, and holy living is faith, being one and indivisible; so that the inward principle, denoted by the term faith, comprehends all things which, whether in our justification or sanctification, are made by the word of God essential to our everlasting salvation. Now, then, this nature of ours, which makes us what we are--men, and not angels or brutes--is not a single or a simple thing, but is made up of at least two parts, what we call our heart and our head, or our understanding. The first, that by which we feel, and love, and hate, and have a choice or will; and the other, that by which we see what is right and true, and in a lower form of it, reason about the things of the world in which we live, and which our senses present to us. Some things belong only to the head, and if that consents to them, it is enough; it is the belief which belongs to that kind of truths. Such are many things in numbers, and what is called science, and many matters of fact; men and people, for instance, mentioned in books, and many concerns of this life; the heart or will has nothing to do with them one way or other. But other things have not only a true and a false, but a right and wrong about them, and when admitted as true, make it absolutely necessary for us to approve them and to act upon them, and by reason of them; and since, therefore, they touch at once the heart and the head, they cannot be really believed, unless those two parts of our nature go together. When they do so, then, and then only can we, indeed, and in truth, be said to believe them. And when anything is thus admitted, and beats down all opposition before it, and occupies all our nature, all the spiritual being, whatever of it by which we think and feel, is made to act as God intended it to do. As a wheel rolls when the needful force pushes it in a particular direction, or any other machine moves when the spring is touched, so does the man. He is agitated, he is moved; thought and feeling go forth into visible actions he does and acts accordingly; his nature is at unity with itself, and all obstacles being overpowered, impels him in one way. Now, the solemn thing for us to consider is this, that such is the case with all that God has revealed to us in the glorious gospel of His Son. It is not made up of things to be received into the head, only as part of us, and to be kept like book knowledge, outside of the soul, but it is to be accepted by our whole and entire soul. You see, then, in an instant, what a number of powerful enemies there are within us, to divide, even in things of themselves most clear, the heart and will from the head, and to prevent that living and true belief in Christ, and in His gospel without which no soul of man can be saved. What a fearful alienation from God, as a spiritual God, there is in the heart, whatever natural graces may adorn it! What an iron stubbornness of will and resolution to conform all things to itself, and not itself to the eternal law I Yet God, if He is God, is not a word, or a fancy, but an awful King, who must in all things be obeyed. Flowing from the same evil source, what an unspeakable repugnance there is to such a love of Christ, as shall have power over us. What vanities, what idolatries, what coldnesses! What an evil ally in the world about us, and the enemies--not of flesh and blood, but princedoms, dominations, and powers, even all the hosts of Satan--who rest not day or night, but toil to harden up the evil heart within us, to the destruction of all living faith, and the ruin of the soul. (J. Garbett.)
Of infidelity
I. IN ITS NATURE IT DOTH INVOLVE AN AFFECTED BLINDNESS AND IGNORANCE OF THE NOBLEST AND MOST USEFUL TRUTHS; a bad use of reason, and most culpable imprudence; disregard of God’s providence or despite thereto; abuse of His grace; bad opinions of Him, and bad affections towards Him.
II. THE CAUSES AND SOURCES FROM WHENCE IT SPRINGETH.
1. Negligence, or drowsy inobservance and carelessness; when men being possessed with a “spirit of slumber,” or being amused with secular entertainments, do not mind the concerns of their soul, or regard the means by God’s merciful care presented for their conversion; being in regard to religious matters of Gallio’s humour, “caring for none of those things.”
2. Sloth, which indidposeth men to undergo the fatigue of seriously attending to the doctrine propounded, of examining its grounds, of weighing the reasons inducing to believe; whence at first hearing, if the notions had not to hit their fancy, they do slight it before they fully understand it, or know its grounds; thence at least they must needs fail of a firm and steady belief, the which can alone be founded on a clear apprehension of the matter, and perception of its agreeableness to reason.
3. Stupidity, or dulness of apprehension, contracted by voluntary indispositions and defects; a stupidity rising from mists of prejudice, from streams of lust and passion, from rust grown on the mind by want of exercising it in observing and comparing things; whence men cannot apprehend the clearest notions plainly represented to them, nor discern the force of arguments, however evident and cogent; but are like those wizards in Job, who “meet with darkness in the daytime, and grope at noonday, as in the might.”
4. Bad judgment; corrupted with prejudicate notions, and partial inclinations to falsehood.
5. Perverseness of will, which hindereth men from entertaining notions disagreeable to their fond or froward humour.
6. This is that hardness of heart which is so often represented as an obstruction of belief.
7. Of kin to that perverseness of heart is that squeamish delicacy and niceness of humour which will not let men entertain or savour anything anywise seeming hard or harsh to them, if they cannot presently comprehend all that is said, if they can frame any cavil or little exception against it, if every scruple be not voided, if anything be required distasteful to their sense; they are offended, and their faith is choked.
8. With these dispositions is connected a want of love to truth, the which if a man hath not he cannot well entertain such notions as the gospel propoundeth, being nowise grateful to carnal sense and appetite.
9. A grand cause of infidelity is pride, the which doth interpose various bars to the admission of Christian truth; for before a man can believe, every height [every towering imagination and conceit] that exalteth itself against the knowledge of God, must be cast down.” Pride fills a man with vanity and an affectation of seeming wise in special manner above others, thereby disposing him to maintain paradoxes, and to nauseate common truths received and believed by the generality of mankind. A proud man is ever averse from renouncing his prejudices and correcting his errors, doing which implieth a confession of weakness, ignorance, and folly. He that is wise in his own conceit, will hug that conceit, and thence is incapable to learn. A proud man, that is big and swollen with haughty conceit, cannot stoop down so low, cannot shrink in himself so much, as to “enter into the strait gate, or to walk in the narrow way, which leadeth to life”: he will be apt to contemn wisdom and instruction.
10. Another spring of infidelity is pusillanimity, or want of good resolution and courage. Christianity is a warfare; living after its rules is called “ fighting the good fight of faith”; every true Christian is a “good soldier of Jesus Christ”; the state of Christians must be sometimes like that of the apostles, who were troubled on every side; without were fightings, within were fears; great courage therefore, and undaunted resolution, are required toward the undertaking this religion, and the persisting in it cordially.
11. Infidelity doth also rise from sturdiness, fierceness, wildness, untamed animosity of spirit; so that a man will not endure to have his will crossed, to be under any law, to be curbed from anything which he is prone to affect.
12. Blind zeal, grounded on prejudice, disposing men to stiff adherence unto that which they have once been addicted and accustomed to, is in the Scripture frequently represented as a cause of infidelity. So the Jews, being “filled with zeal, contradicted the things spoken by St. Paul”; flying at his doctrine, without Weighing it: so “by instinct of zeal” did St. Paul himself persecute the Church; being “ exceedingly zealous for the traditions delivered by his fathers.”
13. In fine, infidelity doth issue from corruption of mind by any kind of brutish lust, any irregular passion, any bad inclination or habit; any such evil disposition of soul cloth obstruct the admission or entertainment of that doctrine, which doth prohibit and check it; doth condemn it, and brand it with infamy; doth denounce punishment and woe to it: whence “men of corrupt minds, and reprobate concerning the faith”; and “men of corrupt minds, destitute of the truth,” are attributes well conjoined by St. Paul, as commonly jumping together in practice; and “to them,” saith he,” that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled”; such pollution is not only consequent to, and connected with, but antecedent to infidelity, blinding the mind so as not to see the truth, and perverting the will so as not to close with it.
III. THE NAUGHTINESS OF INFIDELITY WILL APPEAR BY CONSIDERING ITS EFFECTS AND CONSEQUENCES; which are plainly a spawn of all vices and villainies, a deluge of all mischiefs, and outrages on the earth for faith being removed, together with it all conscience goeth; no virtue can remain; all sobriety of mind, all justice in dealing, all security in conversation are packed away; nothing resteth to encourage men unto any good, or restrain them from any evil; all hopes of reward from God, all fears of punishment from Him being discarded. No principle or rule of practice is left, beside brutish sensuality, fond self-love, private interest, in their highest pitch, without any bound or curb; which therefore will dispose men to do nothing but to prey on each other with all cruel violence and base treachery. Every man thence will be a god to himself, a fiend to each other; so that necessarily the world will thence be turned into a chaos and a hell, full of iniquity and impurity, of spite and rage, of misery and torment. (I. Barrow, D. D.)
Unbelief
1. The great reigning sin.
2. The great ruining sin.
3. That which is at the bottom of all sin. (J. P. Lange.)
Unbelief and faith
Of Duncan Matheson, the Scottish evangelist, it is said that the most difficult people he had to deal with were those who “concealed a hard heart under a thick coat of Evangelical varnish.” To extend his usefulness, he secured a printing press, and wrote upon it, for a motto, “For God and Eternity.”
Departing from the living God
Apostasy from the living God
I. GOD IS A LIVING GOD.
1. Not a mere historical God; a God that has been and is no more.
2. Not a theoretical God--a Being made up of abstract propositions which we call theologies.
3. Not a dormant God--impassive, sluggish, inactive.
4. “Living”--always, everywhere, intensely.
II. DEPARTING FROM THE LIVING GOD IS AN IMMENSE EVIL.
1. The greatest insult to Him.
2. The greatest calamity to self.
Cut the stream from the fountain, and it dries up; hew down the branch from the tree, and it withers to death; detach the planet from the sun, and it rushes into darkness and ruin; separate the soul from God, its fountain, root, sun--and ruin is its destiny.
III. UNBELIEF IS EVERMORE THE CAUSE OF THIS DEPARTING. Had men an undoubting, strong, abiding, and practical faith in the living God, and their obligations to Him, they would cling to Him with all the tenacity of their existence. (Homilist.)