But let us remember that the way to prove our entrance into the blessing is by fulfilling the responsibility. To say that I am counting upon God to bring my children to Canaan, and yet all the while educating them for Egypt, is a deadly delusion. My conduct proves my profession to be a lie, and I am not to wonder if, in the righteous dealings of God, I am allowed to be filled with the fruit of my own doings. Conduct will ever prove the reality of our convictions; and in this, as in every thing else, that word of the Lord is most solemnly true, "If any man will do His will, he shall know of the doctrine." We often want to know the doctrine before we do the will, and the consequence is, we are left in the most profound ignorance. Now, to do the will of God in reference to our children, is to treat them as He does, by regarding them as part of ourselves, and training them accordingly. It is not merely by hoping they may ultimately prove to be the children of God, but by regarding them as those who are already brought into a place of privilege, and dealing with them upon this ground in reference to every thing. According to the thoughts and actings of many parents, it would seem as though they regarded their children in the light of heathens, who had no present interest in Christ, or relationship to God at all. This is, assuredly, falling grievously short of the divine mark. Nor is this a question, as it is too often made, of infant or adult baptism. No; it is simply and entirely a question of faith in the power and extent of that peculiarly gracious word. "Thou and thy house"—a word the force and beauty of which we shall see more and more fully as we proceed.
Throughout the book of Deuteronomy, the children of Israel are again and again instructed to set the commandments, the statutes, the judgments, and precepts of the law before their little ones; and these same little ones are contemplated as inquiring into the nature and object of various ordinances and institutions. The reader can easily run through the various passages.
I now pass on to that truly memorable resolution of Joshua, "Choose you this day whom ye will serve . . . . but as for me and my house, we will serve the Lord." (Josh. xxiv. 15.) Observe, "Me and my house." He felt it was not sufficient that he himself should be personally pure from all contact with the defilements and abominations of idolatry; he had also to look well to the moral character and practical condition of his house. Though Joshua were not to worship idols, yet if his children did so, would he be guiltless? Certainly not. Moreover, the testimony of the truth would have been as effectually marred by the idolatry of Joshua's house as by the idolatry of Joshua himself; and judgment would have been executed accordingly. It is well to see this distinctly. The opening of the first book of Samuel affords most solemn demonstration of the truth of this—"And the Lord said to Samuel, 'Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. For I have told him that I will judge his house forever for the iniquity which he knoweth; BECAUSE HIS SONS MADE THEMSELVES VILE AND HE RESTRAINED THEM NOT.'" (1 Sam. iii. 11-13.)
Here we see that no matter what the personal character of the servant of God may be, yet if he fail in the due regulation of his house, God will not hold him guiltless. Eli should have restrained his sons. It was his privilege, as it is ours, to be able to count upon the specific power of God in the subjugation of every element in his house which was calculated to mar the testimony; but he did not do this, and hence his terrible end was that he broke his neck about the house of God, because he had not broken his heart about his own house. Had he waited upon God about his willful sons—had he acted faithfully—had he discharged the holy responsibilities devolving upon him, the house of God would never have been desecrated, and the ark of God would not have been taken. In a word, had he treated his house as part of himself, and made it what it ought to be, he would not have called down upon himself the heavy judgment of Him whose principle it is never to separate the words, "Thou and thy house."
But how many parents have since trodden in Eli's footsteps! Through an utterly false idea in reference to the entire basis and character of parental relationship, they have allowed their children, from infancy to boyhood, and from boyhood to manhood, in the unrestrained indulgence of the will. Not having faith to take divine ground, they have failed in moral power to take even the human ground of making their children respect and obey them, and the issue has presented to view the most fearful picture of lawless extravagance and wild confusion. The highest object for the servant of God to set before him in the management of his house is the testimony therein afforded to the honor of Him to whose house he himself belongs. This is really the proper ground of action. I must not seek to have my children in order because it would be an annoyance and inconvenience to me to have them otherwise, but because the honor of God is concerned in the godly order of the households of all those who form constituent parts of His house.
Here, however, it may be objected that up to this point we have been breathing only the atmosphere of Old-Testament scripture, and that the principles and proofs have been only thence deduced; now, on the contrary, God's principle of action is grace according to election, and this leads to the calling out of a man, irrespective of all domestic ties and relationships, so that you may find a godly, devoted, heavenly-minded saint at the head of a most ungodly, irregular, worldly family. I maintain, in opposition to this, that the principles of God's moral government are eternal, and therefore, whether developed in one age or another, they must be the same. He cannot at one time teach that a man and his house are one, and commend him for ruling it properly, and at another time teach that they are not one, but permit him to rule his house as he pleases. This is impossible. God's approval or disapproval of things flows out of what He is in Himself; and in this matter in particular, inasmuch as God rules His own house according to what He is Himself, He commands His servants to rule their houses upon the same principle. Has the dispensation of grace, or of Christianity, come in to upset this lovely moral order? God forbid! Nay, it has rather, if possible, added new traits of beauty thereto. Was the house of a Jew looked at as part of himself, and shall the house of a Christian be different? Truly not. It would be a sad abuse, and an anomalous application of that heavenly word, "grace," to apply it to the misrule and demoralization that prevail in the houses of numberless Christians of the present day. Is it grace to allow the will to ride rampant? Is it grace to have all the passions, tempers, whims, and appetites of a corrupt nature indulged? Alas! call it not grace, lest our souls should lose the real meaning of the word, and begin to imagine it to be what we have called it. Call it by its proper names—a monstrous abuse—a denial of God, not only as the Ruler of His own house, but as the moral Administrator of the universe—a flagrant contradiction of all the precepts of inspiration on this deeply important subject.
But let us turn to the New Testament and see if we cannot find in its sacred pages ample proof of our thesis. Does the Holy Ghost, in this grand section of His book, exclude a man's house from the privileges and responsibilities attached thereto in the Old Testament? We shall see very plainly that He does no such thing. Let us have the proofs. In Christ's commission to His apostles, we find these words: "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into a house, salute it. And if the house [not merely the master] be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you again." (Matt. x. 11-13.) Again, "And Jesus said unto Zacchæus, 'This day is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of Man is come to seek and to save that which was lost.'" (Luke xix. 9, 10.) So in the case of Cornelius—"Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words whereby thou and all thy house shall be saved." (Acts xi. 13, 14.) So also to the jailer at Philippi—"Believe on the Lord Jesus Christ, and thou shalt be saved and thy house." (Acts xvi. 31.) Then we have the practical result—"And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." (Ver. 34.) In the same chapter, Lydia says, "If ye have judged me to be faithful to the Lord, come into my house and abide." (Ver. 15.) "The Lord give mercy unto the house of Onesiphorus." Why? was it because of its actings toward him? No; but "because he oft refreshed me, and was not ashamed of my chain." (2 Tim. i. 16.) "A bishop must be one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God?"
Now, under the term "house," three things are included, viz., the house itself, the children, and the servants. All these, whether taken together or separately, should bear the distinct stamp of God. The house of a man of God should be ruled for God, in His name and for His glory. The head of a Christian household is the representative of God. Whether as a father or as a master, he is to his household an expression of the power of God; and he is bound to walk in the intelligent recognition and practical development of this fact. It is on this principle he is to provide for and govern the whole. Hence, "if any provide not for his own house, he hath denied the faith, and is worse than an infidel." By neglecting the sphere over which God has set him, he proves his ignorance of and unlikeness to the One whom he is called to represent. This is plain enough. If I want to know how I am to provide for and rule my house, I have only carefully to study the way in which God provides for and rules His house. This is the true way to learn. Nor is it here a question as to the actual conversion of the constituent parts of the household. Not at all. What I desire to press upon all Christian heads of houses is, that the whole affair, from one end to the other, should distinctly wear the stamp of God's presence and God's authority,—that there should be a clear acknowledgment of God on the part of every member. That every thing should be so conducted as to elicit the confession, "God is here;" and all this, not that the head of the house may be praised for his moral influence and judicious management, but simply that God may be glorified. This is not too much to aim at; yea, we should never rest satisfied with any thing less. A Christian's house should be but a miniature representation of the house of God, not so much in the actual condition of individual members as in the moral order and godly arrangement of the whole.
Some may shake their heads and say, This is all very fine, but where will you get it? I only ask, Does the Word of God teach a Christian man so to rule his house? If so, woe be to me if I refuse or fail to do so. That there has been the most grievous failure in the management of our houses every honest conscience must admit, but nothing can be more shameful than for a man calmly and deliberately to sit down satisfied with a disordered condition of his house because he cannot attain to the standard which God has set before him. All I have to do is to follow the line which Scripture has laid down, and the blessing must assuredly follow, for God cannot deny Himself. But if I, in unbelief of heart, say I cannot reach the blessing, of course I never shall. Every field of blessing or privilege which God opens before us demands an energy of faith to enter. Like Canaan of old to the children of Israel; there it lay, but they had to go thither, for the word was, "Every place that thy foot shall tread upon." Thus it is ever. Faith takes possession of what God gives. We should aim at every thing which tends to glorify Him who has made us all we are or ever shall be.
But what can be more dishonoring to God than to see the house of His servant the very reverse of what He would have it? And yet were we to judge from what constantly meets our view, it would seem as if many Christians thought that their houses had nothing whatever to do with their testimony. Most humbling it is to meet with some who, so far as they are personally concerned, seem nice Christians, but who entirely fail in the management of their houses. They speak of separation from the world, but their houses present the most distressingly worldly appearance; they speak of the world being crucified to them and of their being crucified to the world, and yet the world is stamped on the very face of their whole establishment. Every thing seems designed to minister to the lust of the flesh, the lust of the eye, and the pride of life. Magnificent pier-glasses to reflect the flesh; sumptuous carpets, sofas, and loungers for the ease of the flesh; glittering chandeliers for the pride and vanity of the flesh. But it may be said, It is taking low ground to descend to such particulars. I reply, The daughters of Zion might just as well have passed the same comment upon the following solemn appeal: "In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, the chains and the bracelets and the mufflers, the bonnets and the ornaments of the legs and the headbands and the tablets and the earrings, the rings and nose-jewels, the changeable suits of apparel and the mantles and the wimples and the crisping-pins, the glasses and the fine linen and the hoods and the vails." (Isa. iii. 18-23.)
This was descending to very minute particulars. The same might be said of the following passage from Amos: "Woe to them that are at ease in Zion ... that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David." (Chap. vi. 1-5.) The Spirit of God can descend to particulars when the particulars are there to be descended to. But it may be further objected, We must furnish our houses according to our rank in life. Wherever this objection is urged, it reveals very fully the real ground of the objector's soul. That ground is the world, unquestionably. "Our rank in life"!—what does this really mean, as applied to those who profess to be dead? To talk of our rank in life is to deny the very foundations of Christianity. If we have rank in life, then it follows that we must be alive as men in the flesh—men according to nature, and then the law has its full force against us, "for the law hath dominion over a man as long as he liveth." Hence this rank in life becomes a serious matter.
But, let me ask, how did we get rank in life? or, in what life is it? If it be in this life, then we are liars whenever we talk of being "crucified with Christ"—"dead with Christ"—"buried with Christ"—"risen with Christ"—"outside the camp with Christ"—"not in the flesh"—"not of the world which fadeth away." All these are so many splendid lies to those possessing, or pretending to, a rank in this life. This is the real truth of the matter; and we must allow the truth to reach and act upon our consciences, that it may influence our lives. What, then, is the only life in which we have a rank? The resurrection-life of Christ. Redeeming love has given us a rank in this life, and truly we know that worldly furniture, costly array, ridiculous parade and retinue, have nothing to do with rank in this life. Ah, no; the circumstances which comport with rank in heavenly life are, holiness of character, purity of life, spiritual power, profound humility, separation from every thing which directly savors of the flesh and the world. To furnish our persons and our houses with these things would be furnishing them "according to our rank in life." But in point of fact, this objection does really bring out the true principle at the heart's core. It has already been remarked that the house reveals the moral condition of the man, and this objection confirms that statement. People who talk, or even think, of rank in life have, "in their hearts, turned back again into Egypt." And what does God say will be the end of such? "I will carry you away beyond Babylon." Yes, it is greatly to be feared that the great millstone of Revelation xviii. presents but too true a picture of the end of much of the sickly, spurious, hollow Christianity of the present day.
It may, however, be further urged that Christianity affords no warrant for filthy and irregular houses. This is most true. I know few things more distressing and dishonoring than to see the house of a Christian characterized by filth and confusion. Such things could never exist in connection with a really spiritual or even a well-adjusted mind. You may set it down that there must be something radically wrong wherever such things exist. Here, in an especial manner, the house of God presents itself before us as a blessed model. Over the door of that house may be seen inscribed this wholesome motto: "Let all things be done decently and in order;" and all who love God and His house will desire to carry out this precept at home.
The next point suggested by the expression, "Thou and thy house," is the management of our children. This is a sore and deeply humbling point to many of us, inasmuch as it discloses a fearful amount of failure. The condition of the children tends, more than any thing, to bring out the condition of the parent. The real measure of my surrender of the world, and my subjugation of nature, will constantly be shown in my thoughts about and treatment of my children. I profess to have given up the world, so far as I am personally concerned; but then I have children. Have I given up the world for them as well? Some may say, How can I? They are in nature, and must have the world. Here again the true moral condition of the heart is revealed. The world is really not given up, and my children are made an excuse for grasping again what I professed to have given up, but my heart retained all the while. Are my children part of myself, or are they not? Part of myself, assuredly. Well, then, if I profess to have relinquished the world for myself and yet am seeking it for them, what is it but the wretched anomaly of a man half in Egypt and half in Canaan? We know where such an one is wholly and in reality. He is wholly and really in Egypt. Yes, my brethren, here is where we have to judge ourselves. Our children tell a tale. The music-master and the dancing-master are surely not the agents which the Spirit of God would select to help our children along, nor do they, by any means, comport with that high-toned Nazariteship to which we are called. These things prove that Christ is not the chosen and amply sufficient portion of our souls. What is sufficient for me is sufficient for those who are part of me. And shall I be so base as to train my children for the devil and the world? Shall I minister to and pamper that in them which I profess to mortify in myself? It is a grievous mistake, and we shall find it so. If my children are in Egypt, I am there myself. If my children savor of Babylon, I savor of it myself. If my children belong to a corrupt worldly religious system, I belong to it myself, in principle. "Thou and thy house" are one; God has made them one; and "what He has joined together, let no man put asunder."
This is a solemn and searching truth, in the light of which we may clearly see the evil of urging our children along a path upon which we profess to have forever turned our backs, as believing firmly that it terminates in hell fire. We profess to count the world's literature, its honors, its riches, its distinctions, its pleasures, all "dung and dross," yet these very things, which we have declared to be only hindrances to us in our Christian course, and which, as such, we have professed to cast aside, we are diligently setting before our children as things perfectly essential to their progress. In so doing, we entirely forget that things which act as clogs to us cannot possibly act as helps to our children.[12] It were infinitely better to throw off the mask, and declare plainly that we have not given up the world at all; and nothing ever made this thoroughly manifest but our children. The Lord, I believe, in righteous judgment, is taking up the families of brethren, to show in them the actual condition of the testimony amongst us. In many cases it is well known that the children of Christians are the wildest and most ungodly in the neighborhood. Should this be so? Would God accept a testimony at the hand of those who have it so? Would it be thus if we were walking faithfully before God as to our houses? These inquiries must be answered in the negative. If only I get the principle of "Thou and thy house" firmly fixed in my conscience, and intelligently wrought into my mind, I shall see it to be my place to count upon God, and cry to Him, just as much for the testimony of my house as for my own testimony. In reality, I cannot separate them. I may attempt it, but it is vain. How often has one felt a pang at hearing such words as these: "Such an one is a very dear, godly, devoted brother; but, oh! he has the boldest and wildest children in the neighborhood, and his house is a sad mess of misrule and confusion." I ask, what is the testimony of such an one worth in the judgment of God? Little indeed. Saved he may be; but is salvation all we want? Is there no testimony to be given? and if there is, what is it? and where is it to be seen? Is it confined to the benches of a meeting-room, or is it to be seen in the midst of a man's house? The heart can answer.
But it may be urged, Our children will crave a little worldly enjoyment, and we must indulge them. We cannot put old heads upon young shoulders. I reply, Our own hearts often crave a little of the world likewise. Shall we indulge their craving? No; but judge it. Exactly so. Do the same in reference to your children's craving. If I find my children going out after the world, I should immediately judge and chasten myself before God, crying to Him to enable me to put it down, so that the testimony may not suffer. But I cannot but believe that if the parent's heart is, from its centre to its circumference, purged of the world, its principles, and its lusts, it will exert a mighty influence upon his whole house. This is what makes this entire question one of such vast magnitude and practical weight. Is my house a just criterion by which to judge of my real condition? I believe the whole teaching of Scripture is in favor of an affirmative. This makes the matter peculiarly solemn. How am I walking before my family? Is my whole course and character so unequivocal that all can see that my one supreme object is Christ, and that I would just as soon, if I could, unlock the portals of hell, and let my children in, as educate them for the world, or seek the world for them?
This I feel to be a startling inquiry; yet it is one which we are bound to follow up to the uttermost. What has called into existence, in many cases, that awful profanity, that disposition to scoff at sacred things, that utter distaste for the Scriptures, and for meetings where the Scriptures are brought forward, that skeptical and infidel spirit so sadly apparent in the children of Christian professors? Will any one undertake to say that the parents have nothing to do with this, in the judgment of God? May not much of this be justly traced to the sad incongruity between the professed principles and the actual practices of the parents? I believe it may. Children are shrewd observers. They very soon begin to discover what their parents are really at. They will gather this, too, much more speedily and accurately from their doings than from their prayings or their sayings; and although the parents may teach that the world and its ways are bad, and though they may pray that their children may know the Lord, yet inasmuch as they are educating them for the world, and seeking most industriously to push them on in it, grasping at and getting in by every opening, and congratulating themselves when they have succeeded in settling them there, it necessarily follows that the children begin to say in their hearts, "The world is a good place after all, for my parents thank God on getting me a berth in it, and look upon it as a most marked opening of Providence. All that peculiar talk of theirs, therefore, about being dead to the world, and being risen with Christ—the world's being under judgment, and their being strangers and pilgrims therein—all this must be rank nonsense, or else Christians, so called, must be rank deceivers." Will any one say that such reasoning as this has not passed through the mind of many a professor's child? I cannot doubt it. The grace of God, no doubt, is sovereign, and often triumphs over all our errors and failures; but oh! let us think of the testimony, and let us see that our houses are really ordered for God and not for Satan.[13]
But it will be said, How are our children to get on? must they not earn their bread? Unquestionably. God formed us for work. The very fact of my having a pair of hands proves that I am not to be idle. But I need not push my son back into that world which I have left, in order to give him employment. The Most High God, the Possessor of heaven and earth, had one Son, His only begotten, the Heir of all things, by whom also He made the worlds; He did not take up any of the learned professions, but was known as "the carpenter." Has this no voice for us? Christ has gone up on high and taken His seat at God's right hand. As thus risen, He is our Head, Representative, and Model; but He has left us an example that we should follow His steps. Are we following His steps in seeking to push our children on in that very world which crucified Him? Surely not: we are adopting the very opposite course, and the end will be accordingly. "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap." As we sow, in reference to our children, so shall we also reap. If we sow to the flesh and the world, we cannot expect to reap otherwise. But I would not, by any means, be understood to teach that a Christian parent ought to place his child below the level on which the Lord has placed himself. I do not believe he would be warranted in so doing. If my calling be a godly one, it may suit my child as well as it suits myself. All cannot be carpenters, it is true; yet one feels that, in an age of progress like the present, where "onward and upward in the world" seems to be the great motto, there is a deep moral for the heart in the fact that the Son of God—the Creator and Sustainer of the universe—was only known amongst men as "the carpenter." It assuredly teaches that Christians should not be found seeking "great things" for their children.
However, it is not merely in reference to the object set forth in our children's education that we have failed, and so marred the testimony; but also in the matter of keeping them in general subjection to parental authority. On this point there has been great deficiency amongst Christian parents. The spirit of the present age is that of insubordination. "Disobedient to parents" forms a trait in the apostasy of the last days; and we have specially helped on its development by an entirely false application of the principle of grace, as also by not seeing that there is involved in the parental relationship a principle of power exercised in righteousness, without which our houses must prove to be scenes of lawlessness and wild confusion. It is no grace to pamper an unsanctified will. We mourn over our own lack of a broken will, and yet we are strengthening the will in our children. It is always, to my mind, a manifest proof of the weakness of parental authority, as well as of ignorance of the way in which the servant of God should rule his house, to hear a parent say to a child, "Will you do so and so?" This question, simple as it seems, tends directly to create or minister to the very thing which you ought to put down, by every means in your power, and that is, the exercise of the child's will. Instead, therefore, of asking the child, "Will you do?" just tell him what he is to do, and let there not be in his mind the idea of calling in question your authority. The parent's will should be supreme with a child, because the parent stands in the place of God. All power belongs to God, and He has invested His servant with power, both as a father and a master. If, therefore, the child or the servant resist this power, it is resistance of God.[14]
"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed." Observe, it is "God and His doctrine." Why? Because it is a question of power. The name of Christ and His doctrine would put the master and servant on a level, as members of one body. In Christ Jesus there is no distinction; but when I go abroad in the world, I encounter God's moral government, which makes one a master and another a servant; and any infringement upon that government will meet with certain judgment.
Now, it is of immense importance to have a clear understanding of the doctrine of God's moral government. It would settle many a difficulty, and solve many a question. This government is carried on with a righteous decision, which is peculiarly solemnizing. If we look through Scripture in reference to this subject, we shall find that in every instance in which there has been error or failure, it has inevitably produced its own results. Adam took of the forbidden fruit, and he was instantly thrust forth from the garden, into a world groaning beneath the curse and weight of his sin. Nor was he ever replaced in paradise. True, grace came in, and gave him a promise of a Deliverer; moreover, it clothed his naked shoulders. Nevertheless, his sin produced its own result. He made a false step, and he never recovered it. Again, Moses, at the waters of Meribah, uttered a hasty word, and immediately a righteous God forbad his entrance into Canaan. In his case likewise grace came in, and gave him something better; for it was much better, from the top of Pisgah, to inspect the plains of Palestine in company with Jehovah than to inhabit them in company with Israel. So also in David's case. He committed a sin, and the solemn denunciation was immediately issued, "The sword shall never depart from thy house." In his case too grace abounded, and he enjoyed a more profound sense of grace as he ascended the side of Mount Olivet with bare feet and covered head than he ever had enjoyed amid the splendors of a throne; nevertheless, his sin produced its own result. He made a false step, and he never recovered it.
Nor is the exemplification of this principle confined merely to Old-Testament times. By no means. Look at the case of Barnabas. He gave utterance to the seemingly amiable desire to have the company of his nephew Mark, and, from that moment, he loses his honorable place in the records of the Holy Ghost. He is never heard of afterward, and his place was supplied with a more wholly devoted heart.[15] Hence God's moral government is a most momentous truth. It is such, that as surely as one does wrong, he will reap the fruit of it, no matter who he is—believer or unbeliever, saint or sinner. Grace may forgive the sin, and will, where it is confessed and judged; but inasmuch as the principles of God's moral government have been interfered with, the offender must be made to feel his mistake. He has missed a step of the wheel, and he shall assuredly feel the consequences. This is a most solemn but specially wholesome truth, the action of which has been sadly clogged by false notions about grace. God never allows His grace to interfere with His moral government. He could not do so, because it would produce confusion, and "God is not the author of confusion."
It is here there has been so much failure in the management of our houses. We have forgotten the principle of righteous rule which God has set before us, and in the exercise of which He has given us an example. My reader must not confound the principle of God's government with the aspect of His character.[16] These two things are distinct. The former is righteousness, the latter is grace; but what I here desire to bring out is, the fact that there is a principle of righteousness involved in the relationship of father and master, and if this principle receive not its due place in the management of the family, there must be confusion. If I see a strange child doing wrong, I have no divine authority to exercise righteous discipline toward him; but the moment I see my own child doing so, I put him under discipline. Why? because I am his father. But it may be said, The parental relationship is one of love. True; it is founded in love: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." But although the relationship is founded in love, it is exercised in righteousness, for "the time is come when judgment must begin at the house of God." So also, in Hebrews xii, we are taught that the very fact of our being genuine sons brings us under the righteous discipline of the Father's hand. In John xvii, too, the Church is committed to the care of the Holy Father, to be kept by Him through His own name.
Now, in every case in which this great truth has been lost sight of by Christian parents, their houses have been thrown into confusion. They have not governed their children, and as a consequence, their children have, in process of time, governed them, for there will be government somewhere; and if those into whose hands God has put the reins do not hold them properly, they will speedily fall into bad hands; and can there be a more melancholy sight than to see parents governed by their children? I believe, in God's sight, it presents a fearful moral blot, which must bring down His judgment. A parent who lets the reins of government drop from his hands, or who does not hold them steadily, has grievously failed in his high and holy position as the representative of God, and the depositary of His power; nor do I believe that any one so failing can ever thoroughly regain his place, or be a proper witness for God in his day and generation. A subject of grace he may be; but then, a subject of grace and a witness for God are two widely different things. This will account for the sorrowful condition of many brethren. They have utterly failed to govern their houses, and hence they have lost their true position and moral influence—their energies are paralyzed, their mouths closed, their testimony hushed; and if such do lift the voice in some feeble way, the finger of scorn is instantly pointed at their families, and this cannot but send a blush to the cheek and a pang to the conscience.
Nor do people always take a correct view of this matter, and trace the failure up to its legitimate source. Many are too ready to look upon it as a natural and necessary thing that their children are to grow up willful and worldly. They say, It is all very well while your children are young, but wait till they grow older, and you will see that you must let them go into the world. Now, I want to know, is it the mind of God that the children of His servants must necessarily grow up willful and worldly? I never could believe any such thing. Well, then, if it be not His mind that they should so grow up,—if He has graciously opened the same path to my house as He has opened to myself,—if He has permitted me to select the same portion for my children as I have, through His grace, selected for myself,—if, after all this, my children grow up willful and worldly, what am I to infer? Why, that I have grievously sinned and failed in my parental relationship and responsibilities—that I have wronged my children and dishonored the Lord. Shall I go and make a general principle of this, and set it down that all the children of Christians must grow up as mine have? Shall I go and discourage young parents from taking God's ground in reference to their dear children, by setting before them my abominable failure, instead of encouraging them by setting before them God's infallible faithfulness to all who seek Him in the way of His appointment? To act thus would be to follow in the steps of the old prophet of Bethel, who, because he was in the midst of evil himself, sought to drag his brother in also, and had him slain by a lion for disobeying the word of the Lord.
But the sum of the matter is this: The willfulness of my children reveals the willfulness of my own heart, and a righteous God is using them to chasten me, because I have not chastened myself. This is a peculiarly solemn view of the case, and one that calls for deep searching of heart. To save myself trouble, I have let things take their course in my family, and now my children have grown up around me to be thorns in my side, because I trained them not for God. This is the history of thousands. We should ever bear in mind that our children, as well as ourselves, should be "set for the defense and confirmation of the gospel." I feel persuaded that, could we only be led to regard our houses as a testimony for God, it would produce an immense reformation in our mode of ruling them. We should then seek a high tone of moral order, not that we might be spared any trouble or vexation, but rather that the testimony might not suffer through any confusion in our families. But let us not forget, that in order to subdue nature in our children, we must subdue it in ourselves. We can never subdue nature by nature. It is only as we have crushed it in ourselves that we are in a position to crush it in our children. Moreover, there must be the clearest understanding and the fullest harmony between the father and mother. Their voice, their will, their authority, their influence, should be essentially one—one in the strictest sense of that word. Being themselves "no more twain, but one flesh," they should ever appear before their children in the beauty and power of that oneness. In order to this, they must wait much upon God together—they must be much in His presence, opening up all their hearts, and telling out all their need. Christians do frequently injure one another in this respect. It sometimes happens that one partner really desires to give up the world and subdue nature to an extent for which the other is not prepared, and this produces sad results. It sometimes leads to reserve, to shuffling, to management and generalship, to positive antagonism in the views and principles of husband and wife, so that they cannot really be said to be joined in the Lord. The effect of all this upon the children as they grow up is pernicious beyond all conception; and the influence which it exerts in deranging the entire house is quite incalculable. What the father commands, the mother remits; what the father builds up, the mother pulls down. Sometimes the father is represented as stern, severe, arbitrary, and exacting. The maternal influence acts outside and independent of the paternal; sometimes, even, it sets it aside altogether; so that the father's position becomes wretched in the extreme, and the whole family presents a most demoralized and ungodly appearance.[17] This is terrible. Children never could be properly trained under such circumstances; and as to testimony for Christ, the bare thought of it is monstrous. Wherever such a state of things prevails, there should be the deepest sorrow of heart before the Lord on account of it. His mercy is exhaustless, and His tender compassions fail not; and surely we may hope that, where there is true contrition and confession, God will graciously come in with healing and restoration. One thing is certain, that we should not go on content to have things so; therefore, let the one who feels the sorrow of heart cry mightily to God, day and night—cry to Him on the ground of His own truth and name, which are blasphemed by such things; and, be assured, He will hear and answer.
But let all be viewed in the light of testimony for God's Son. It is to further this we are left here. We are surely not left here merely to bring up families. We are left here to bring them up for God, with God, by God, and before God. To do all this, we must be much in His presence. A Christian parent should take great care not to punish his children merely to gratify his whims and tempers. He is to represent God in the midst of his family. This, when properly understood, will regulate every thing. He is God's steward, likewise, and in order rightly and intelligently to discharge the functions of his stewardship, he must have frequent—yea, unbroken—intercourse with his Master. He must be constantly betaking himself to His feet, to know what he is to do, and how he is to do it. This will make every thing easy and happy. It is often the desire of one's heart to get an abstract rule for this, that, and the other thing, in the details of family arrangement. One may ask what sort of punishments, what sort of rewards, what sort of amusements, should a Christian parent adopt. Actual punishment will, I believe, rarely be called for, if the divine principle of government be carried out from the earliest date; and as to rewards, it would be better to put them in the light of expressions of love and approval. A child must be obedient—unqualifiedly and unhesitatingly obedient—not to get a reward, which is apt to feed emulation, a fruit of the flesh; but because God would have him so; and then, of course, it is quite allowable for the parent to express his approval in the shape of some little present. As to amusement, let it always, if possible, assume the character of some useful occupation. This is most salutary. It is a bad thing to cherish the thought in the mind of a child that painted toys and gilded baubles minister pleasure. With very young children, I have constantly found that they derived more real, and certainly much more simple pleasure from a piece of stick or paper made out by themselves, than from the most expensive toy. Finally, let us, in all things, whether punishment, reward, or amusement, keep the eye on Christ, and earnestly seek the subjugation of the flesh in every shape and form. So shall our houses be a testimony for God, and all who enter them be constrained to say, "God is here."
As to the management of servants in a Christian household, the principle is equally simple. The master, as the head of the house, is the expression of the power of God, and as such, he must insist upon subjection and obedience. It is not a question of the Christianity of the servants, but simply of the order which should ever be maintained in a Christian household. Here, too, we must be on our guard against the mere indulgence of our own arbitrary temper. We have to remember that we have a Master in heaven, who has taught us to "give unto our servants that which is just and equal." If only we set the Lord before us from day to day, and seek to exhibit Him in all our dealings with our servants, we shall be kept from error on every side.
I must now close. I have not written, the Lord knows, to wound anyone. I feel the truth, importance, and deep solemnity of the points here put forward, and also my own lack of ability to bring them out with sufficient distinctness and power. However, I look to God to make them influential; and where He works, the very weakest agency will answer His end. To Him I now commend these pages, which have, I trust, been begun, continued, and ended in His holy presence. The thought has comforted me not a little, that at the very moment in which it was laid on my conscience to prepare this paper, a number of beloved brethren were actually assembled for humiliation, confession, and prayer, in immediate connection with the testimony of God's Son in these last days. I doubt not that a very leading point of confession has been failure in the government of the house; and if these pages should be used of God's Spirit to produce, even in one conscience, a deeper sense of this failure, and in one heart, a more earnest desire to meet the failure in God's own way, I shall rejoice, and feel I have not written in vain.
May God Almighty, in His great grace, produce, by His Holy Spirit, in the hearts of all His beloved saints, a more ardent purpose of soul to raise, in this closing hour, a fuller, brighter, more vigorous and decided testimony for Christ, that so, ere the shout of the archangel and the trump of God are heard in the air, there may be a people prepared to meet and welcome the heavenly Bridegroom.
C. H. M.
The first three chapters of the Book of Daniel furnish a most seasonable and important lesson at a time like the present, in which the disciple is in such danger of yielding to surrounding influences, and of lowering his standard of testimony and his tone of discipleship, in order to meet the existing condition of things.
At the opening of chapter i. we have a most discouraging picture of the state of things, in reference to the ostensible witness of God on the earth. "In the third year of the reign of Jehoiakim, king of Judah, came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it. And the Lord gave Jehoiakim, king of Judah, into his hand, with part of the vessels of the house of God, which he carried into the land of Shinar, to the house of his god; and he brought the vessels into the house of his god." (Chap. i. 1, 2.) Here then we have an aspect of things quite sufficient, if looked at from nature's point of view, to discourage the heart, to damp the spirit, and paralyse the energies. Jerusalem in ruins, the temple trodden down, the Lord's vessels in the house of a false god, and Judah carried away captive. Surely the heart would feel disposed to say, There is no use in seeking to hold up the standard of practical discipleship and personal devotedness any longer. The spirit must droop, the heart must faint, and the hands must hang down, when such is the condition of the people of God. It could be nought but the greatest presumption for any of Judah's sons to think of taking up true Nazarite's position at such a time.
Such would be nature's reasoning; but such was not the language of faith. Blessed be God! there is always a wide sphere in which the spirit of genuine devotedness can develop itself—there is always a path along which the true disciple can run, even though he should have to run in solitude. It matters not what the outward condition of things may be, it is faith's privilege to hang as much on God, to feed as much on Christ, and to breathe as much of the air of heaven, as though all were in perfect order and harmony.
This is an unspeakable mercy to the faithful heart. All who desire to walk devotedly can always find a path to walk in; whereas, on the contrary, the man who draws a plea, from outward circumstances, for relaxing his energy, would not be energetic, though most favorably situated.
If ever there was a time in which one might be excused for taking a low ground, it was the time of the Babylonish captivity. The entire framework of Judaism was broken up; the kingly power had passed out of the hand of David's successor, and into the hand of Nebuchadnezzar; the glory had departed from Israel; and, in one word, all seemed faded and gone, and nought remained for the exiled children of Judah, save to hang their harps upon the willows, and sit down by the rivers of Babylon, there to weep over departed glory, faded light, and fallen greatness.
Such would be the language of blind unbelief; but, blessed be God! it is when everything appears sunk to the lowest possible point, that then faith rises in holy triumph; and faith, we know, is the only true basis of effective discipleship. It asks for no props from the men and things around it; it finds "all its springs" in God; and hence it is that faith never shines so brightly as when all around is dark. It is when nature's horizon is overcast with the blackest clouds, that faith basks in the sunshine of the divine favor and faithfulness.
Thus it was that Daniel and his companions were enabled to overcome the peculiar difficulties of their time. They judged that there was nothing to hinder their enjoying as elevated a Nazariteship in Babylon as ever had been known in Jerusalem; and they judged rightly. Their judgment was the judgment of a pure and well-founded faith. It was the selfsame judgment on which the Baraks, the Gideons, the Jephthahs, and the Samsons of old had acted. It was the judgment to which Jonathan gave utterance, when he said, "There is no restraint with the Lord to save by many or by few." (1 Sam. xiv.) It was the judgment of David, in the valley of Elah, when he called the poor trembling host of Israel "the army of the living God." (1 Sam. xvii.) It was the judgment of Elijah, on Mount Carmel, when he built an altar with "twelve stones according to the number of the tribes of the sons of Jacob." (1 Kings xviii.) It was the judgment of Daniel himself when, at a further stage of his history, he opened his window and prayed toward Jerusalem. (Dan. vi.) It was the judgment of Paul when, in view of the overwhelming tide of apostasy and corruption which was about to set in, he exhorts his son Timothy to "hold fast the form of sound words." (2 Tim. i. 13.) It was the judgment of Peter when, in prospect of the dissolution of the entire framework of creation, he encourages believers to "be diligent, that they be found of him in peace, without spot and blameless." (2 Peter iii. 14.) It was the judgment of John when, amid the actual breaking up of everything ecclesiastical, he exhorts his well-beloved Gaius to "follow not that which is evil, but that which is good." (3 John 11.) And it was the judgment of Jude when, in the presence of the most appalling wickedness, he encourages a beloved remnant to "build themselves up in their most holy faith, praying in the Holy Ghost, to keep themselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 20, 21.) In one word, it was the judgment of the Holy Ghost, and, therefore, it was the judgment of faith.
Now, all this attaches immense value and interest to Daniel's determination, as expressed in the first chapter of this book. "But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself." (Ver. 8.) He might, very naturally, have said to himself, "There is no use in one poor feeble captive seeking to maintain a place of separation. Everything is broken up. It is impossible to carry out the true spirit of a Nazarite amid such hopeless ruin and degradation. I may as well accommodate myself to the condition of things around me."
But no; Daniel was on higher ground than this. He knew it was his privilege to live as close to God in the palace of Nebuchadnezzar, as within the gates of Jerusalem. He knew that, let the outward condition of the people of God be what it might, there was a path of purity and devotedness opened to the individual saint, which he could pursue independently of everything.
And may we not say, that the Nazariteship of Babylon possesses charms and attractions fully as powerful as the Nazariteship of Canaan? Unquestionably. It is unspeakably precious and beautiful, to find one of the captives in Babylon breathing after, and attaining unto, so elevated a standard of separation. It teaches a powerful lesson for every age. It holds up to the view of believers, under every dispensation, a most encouraging and soul-stirring example. It proves that, amid the darkest shades, a devoted heart can enjoy a path of cloudless sunshine.
But how is this? Because "Jesus Christ is the same yesterday, to-day, and forever." (Heb. xiii.) Dispensations change and pass away. Ecclesiastical institutions crumble and moulder into ashes. Human systems totter and fall; but the name of Jehovah endureth forever, and His memorial unto all generations. It is upon this holy elevation that faith plants its foot. It rises above all vicissitude, and enjoys sweet converse with the unchangeable and eternal Source of all real good.
Thus it was that, in the days of the judges, individual faith was manifested and achieved more glorious triumphs than ever were known in the days of Joshua. Thus it was that Elijah's altar on Mount Carmel was surrounded by a halo fully as bright as that which crowned the altar of Solomon.
This is truly encouraging. The poor heart is so apt to sink, and be discouraged, by looking at the failure and unfaithfulness of man, instead of at the infallible faithfulness of God. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity." (2 Tim. ii. 19.) What can ever touch this enduring truth? Nothing! And, therefore, nothing can touch the faith which lays hold of it, or the superstructure of practical devotedness which is erected on the foundation of that faith.
And then look at the glorious results of Daniel's devotedness and separation. In the three opening chapters we observe three distinct things, resulting from the position assumed by Daniel and his companions, in reference to "the king's meat." 1, They were let into the secret of "the king's dream." 2, They withstood the seductions of "the king's image." And, 3, They were brought unscathed through "the king's furnace."
I. "The secret of the Lord is with them that fear Him." This is beautifully exemplified in the case before us. "The magicians, and the astrologers, and the sorcerers, and the Chaldeans," who were breathing the atmosphere of the royal presence, were all in the dark as to the royal dream. "The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter." Very likely; but there was a God in heaven who knew all about it; and who, moreover, could unfold it to those who had faith enough, and devotedness enough, and self-denial enough, to separate themselves from Babylonish pollutions, though involved in the Babylonish captivity. The mazes, the labyrinths, and the enigmas of human things are all plain to God; and He can and does make them plain to those who walk with Him, in the sanctity of His holy presence. God's Nazarites can see farther into human affairs than the most profound philosophers of this world. And how is this? How can they so readily unravel the world's mysteries? Because they are above the world's mists. They are apart from the world's defilements. They are in the place of separation, the place of dependence, the place of communion. "Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven, concerning this secret." (Chap. ii. 17, 18.) Here we have their place of strength and intelligence. They had only to look up to heaven, in order to be endowed with a clear understanding as to all the destinies of earth.
How real and simple is all this? "God is light, and in Him is no darkness at all;" and, hence, if we want light, we can find it only in His presence; and we can only know the power of His presence as we are practically taking the place of separation from all the moral pollutions of earth.
And, observe, a further result of Daniel's holy separation. "Then the king Nebuchadnezzar fell upon his face and worshipped Daniel, and commanded that they should offer an oblation and sweet odors unto him." Here we have earth's proudest and most powerful monarch at the feet of the captive exile. Magnificent fruit of faithfulness! Precious evidence of the truth that God will always honor the faith that can, in any measure, rise to the height of His thoughts! He will not, He cannot, dishonor the draft which confidence presents at His exhaustless treasury. Daniel, on this memorable occasion, realized, in his own person, as fully as ever it was realized, God's ancient promise: "And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee.... And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath." (Deut. xxviii. 10, 13.)
Assuredly Daniel was, in the above scene, "the head," and Nebuchadnezzar "the tail," as looked at from the divine point of view. Witness, also, the bearing of this holy Nazarite, in the presence of the impious Belshazzar. (Dan. v. 17-29.) Have we not, here, as magnificent a testimony to the destined pre-eminence of the seed of Abraham, as when Joshua's victorious captains placed their feet on the necks of the kings of Canaan (Joshua x. 24); or, when "all the earth sought to Solomon, to hear his wisdom, which God had put in his heart?" (1 Kings x. 24.) Unquestionably; and, in a certain sense, it is a more magnificent testimony. It is natural to expect such a scene in the history of Joshua, or of Solomon; but to find the haughty king of Babylon prostrate at the feet of one of his captives, is something far beyond the utmost stretch of nature's expectation.
There it is, however, as a most striking and soul-stirring proof of the power of faith to triumph over all manner of difficulties, and to produce the most extraordinary results. Faith is the same mighty principle, whether it act on the plains of Palestine, on the top of Carmel, by the rivers of Babylon, or amid the ruins of the professing Church. No fetters can bind it, no difficulties deter it, no pressure damp it, no changes affect it. It ever rises to its proper object, and that object is God Himself, and His eternal revelation. Dispensations may change, ages may run their course, the wheels of time may roll on, and crush beneath their ponderous weight the fondest hopes of the poor human heart; but there stands faith, that immortal, divine, eternal reality, drinking at the fountain of pure truth, and finding all its springs in Him, who is "the way, the truth, and the life."
By this "precious faith" it was that Daniel acted, when he "purposed that he would not defile himself with the king's meat." True, he could no longer ascend to that holy and beautiful house, where his fathers had worshipped. The rude foot of a foreign foe had trodden down the holy city. The fire no longer burned on the altar of the God of Israel. The golden candlestick no longer enlightened, with its seven lamps, the holy place. But there was faith in Daniel's heart, and that faith carried him beyond every surrounding influence, and enabled him to appropriate, and act in the power of, "all the promises of God," which are "Yea, and Amen in Christ Jesus." Faith is not affected by ruined temples, fallen cities, faded lights, or departed glories. Why not? Because God is not affected by them. God is always to be found; and faith is always sure to find Him.
II. But the same faith which enabled those holy men of old to refuse the king's meat, enabled them, also, to despise the king's image. They had separated themselves from defilement, in order that they might enjoy a more intense communion with the true God; and they could not, therefore, bow down to an image of gold, even though it were ever so high. They knew that God was not an image. They knew He was a reality. They could only present worship to Him, for He alone was the true object thereof.
Nor did it make any matter to them that all the world was against them. They had only to live and act for God. It might seem as if they were setting up to be wiser than their neighbors. It might savor of presumption to stand against the tide of public opinion. Some might feel disposed to ask if truth lay only with them? Were all "the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces," sunk in darkness and error? Could it be possible that so many men of rank, of intelligence, and of learning were in the wrong, and only a few strangers of the captivity in the right?
With such questions our Nazarites had nothing to do. Their path lay right onward. Should they bow down and worship an image, in order to avoid the appearance of condemning other people? Assuredly not. And yet how often are those who desire to keep a conscience void of offence in the sight of God, condemned for setting themselves up and judging others! Doubtless Luther was condemned by many for setting himself up in opposition to the doctors, the cardinals, and the pope. Should he, in order to avoid such condemnation, have lived and died in error? Who would say so?
"Ah! but," some will reply, "Luther had to deal with palpable error." So thought Luther; but thousands of learned and eminent men thought otherwise. So also in the case of "Shadrach, Meshach, and Abednego," they had to do with positive idolatry; but the whole world differed from them. What then? "We must obey God rather than man." Let others do as they will; "as for me and my house, we will serve the Lord." If people were to remain in error and continue to do what they, at least, feel to be wrong, in order to avoid the appearance of judging others, where should we be?
Ah! no; my beloved reader, do you seek to pursue the steady, onward, upward path of pure and elevated discipleship. And, whether or not you thereby condemn others, is no concern of yours. "Cease to do evil." This is the first thing for the true disciple to do. When he has yielded obedience to this golden precept, he may expect to "learn to do well." "If thine eye be single, thy whole body shall be full of light." When God speaks, I am not to turn round to see how my obedience to His voice will affect my neighbors, or to consider what they will think about me. When the voice of the risen and glorified Jesus fell upon the ear of the prostrate Saul of Tarsus, he did not begin to enquire what the chief priests and Pharisees would think of him were he to obey. Surely not. "Immediately," he says, "I conferred not with flesh and blood." (Gal. i. 16.) "Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision." (Acts xxvi. 19.) This is the true spirit and principle of discipleship. "Give glory to God, before He cause darkness, and your feet stumble upon the dark mountains." Nothing can be more dangerous than to hesitate, when divine light shines upon the path. If you do not act upon the light, when you get it, you will, assuredly, be involved in thick darkness. Hence, therefore, as another has said, "Never go before your faith, nor lag behind your conscience."
III. But, we have said, if our Nazarites refused to bow before the king's image, they had to encounter the king's rage, and the king's furnace. For all this they were, by the grace of God, prepared: their Nazariteship was a real thing; they were ready to suffer the loss of all things, and even life itself, in defence of the true worship of the God of Israel. "They worshipped and served their own God," not merely beneath the peaceful vine and fig-tree in the land of Canaan, but in the very face of "a burning fiery furnace." They acknowledged Jehovah, not merely in the midst of a congregation of true worshippers, but in the presence of an opposing world. Theirs was a true discipleship in an evil day. They loved the Lord; and, therefore, for His sake, they abstained from the king's luxuries, they withstood the king's rage, and they endured the king's furnace. "O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." This was the language of men who knew whose they were, and where they were—of men who had calmly and deliberately counted the cost—of men to whom the Lord was everything, the world nothing. All that the world could offer, together with life itself, was at stake; but what of that? "They endured as seeing Him who is invisible." Eternal glory lay before them; and they were quite prepared to reach that glory by a fiery pathway. God can take His servants to heaven by a chariot of fire, or by a furnace of fire, as seems good to Him. Whatever be the mode of going, it is well to get there.
But could not the Lord have preserved His beloved servants from being cast into the furnace? No doubt. This would have been but a very small matter to Him. He did not, however, do so: it was His will that the faith of His servants should be put to the test—should be tried in the furnace—should be passed through the most searching crucible, in order that it "might be found to praise and honor and glory." Is it because the refiner sets no value on the wedge of gold, that he puts it into the furnace? No; but because he does. And, as some one has beautifully remarked, "His object is not merely to remove the dross, but to brighten the metal."
It is very evident that had the Lord, by an act of power, kept His servants out of the furnace, there would have been less glory to Him and as a consequence, less blessing to them. It was far better to have His presence and sympathy in the furnace, than His power to keep them out of it. What glory to Him in this! And what unspeakable privilege to them! The Lord went down and walked with His Nazarites in the furnace into which their faithfulness had brought them. They had walked with God in the king's palace; and God walked with them in the king's furnace. This was the most elevated moment in the entire career of Shadrach, Meshach, and Abednego. How little had the king imagined the lofty position in which he was placing the objects of his rage and fury! Every eye was turned from the great image of gold, to gaze, in astonishment, upon the three captives. What could it mean? "Three men bound!" "Four men loose!" Could it be real? Was the furnace real? Alas, "the most mighty men in the king's army" had proved it to be real. And, had Nebuchadnezzar's image been cast into it, it would have proved its reality also. There was no material for the sceptic or the infidel to work upon. It was a real furnace, and a real flame, and the "three men" were "bound in their coats, their hosen, and their hats, and their other garments." All was reality.
But there was a deeper reality: God was there. This changed everything: it "changed the king's word," changed the furnace into a place of high and holy fellowship—changed Nebuchadnezzar's bondmen into God's freemen.
God was there!—there, in his power, to write contempt upon all man's opposition—there, in His deep and tender sympathy with His tried and faithful servants—there, in His matchless grace, to set the captives free, and to lead the hearts of His Nazarites into that deep fellowship with Himself for which they so ardently thirsted.
And, my beloved reader, is it not worth passing through a fiery furnace to enjoy a little more of the presence of Christ, and the sympathy of His loving heart? Are not fetters, with Christ, better than jewels without Him? Is not a furnace where He is better than a palace where He is not? Nature says, "No!" Faith says, "Yes!"
It is well to bear in mind that this is not the day of Christ's power; but it is the day of His sympathy. When passing through the deep waters of affliction, the heart may, at times, feel disposed to ask, "Why does not the Lord display His power, and deliver me?" The answer is, This is not the day of His power. He could avert that sickness—He could remove that difficulty—He could take off that pressure—He could prevent that catastrophe—He could preserve that beloved and fondly-cherished object from the cold grasp of death. But, instead of putting forth His power to deliver, He allows things to run their course, and pours His own sweet sympathy into the oppressed and riven heart, in such a way as to elicit the acknowledgment that we would not, for worlds, have missed the trial, because of the abundance of the consolation.
Such, my reader, is the manner of our Jesus just now. By and by He will display His power; He will come forth as the Rider on the white horse; He will unsheath His sword; He will make bare His arm; He will avenge His people, and right their wrongs forever. But now His sword is sheathed, His arm covered. This is the time for making known the deep love of His heart, not the power of His arm, nor the sharpness of His sword. Are you satisfied to have it so? Is Christ's sympathy enough for your heart, even amid the keenest sorrow and the most intense affliction? The restless heart, the impatient spirit, the unmortified will, would lead one to long for escape from the trial, the difficulty, or the pressure; but this would never do. It would involve incalculable loss. We must pass from form to form in the school; but the Master accompanies us, and the light of His countenance, and the tender sympathy of His heart, sustain us under the most severe exercises.
And, then, see what glory redounds to the name of the Lord, when His people are enabled, by His grace, to pass, triumphantly, through a trial! Read Daniel iii. 26-28, and say where you could find richer or rarer fruits of a faithful discipleship. The king and all his nobles, who, just before, had been wholly engrossed with the bewitching music and the false worship, are now occupied with the amazing fact that the fire, which had slain the mighty men, had taken no effect whatever upon the worshippers of the true God, save to consume their fetters and let them walk free, in company with the Son of God. "Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them."
Here, then, was a noble testimony—such a testimony as would never have been rendered, had the Lord, by a mere act of power, preserved His servants from being cast into the furnace. Nebuchadnezzar was furnished with a striking proof that his furnace was no more to be dreaded than his image was to be worshipped by "the servants of the most high God." In a word, the enemy was confounded; God was glorified; and His dear servants brought forth unscathed from "the burning fiery furnace." Precious fruits, these, of a faithful Nazariteship!
And, observe, further, the honor put upon our Nazarites. "Then Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abednego." Their names are intimately associated with the God of Israel. This was a high honor. They had identified themselves with the true God when it was a matter of life and death to do so; and, therefore, the true God identified Himself with them, and led them forth into a large and wealthy place. He set their feet upon a rock, and lifted their heads up above all their enemies round about them. How true it is that "them that honor me I will honor!" And it is equally true that "they that despise me shall be lightly esteemed." (1 Sam. ii. 30.)
My beloved reader, have you found settled, divine peace for your guilty conscience, in the perfected atonement of the Lord Jesus Christ? Have you simply taken God at His word? Have you set to your seal that God is true? If so, you are a child of God; your sins are all forgiven, and you are accepted as righteous in Christ; heaven, with all its untold glories, is before you; you are as sure of being in the glory as Christ Himself, inasmuch as you are united to Him.
Thus, everything is settled for you for time and eternity, according to the very utmost desire of your heart. Your need is met, your guilt removed, your peace established, your title sure. You have nought to do for yourself. All is divinely finished.
What remains? Just this: LIVE FOR CHRIST! You are left here for "a little while," to occupy for Him, and wait for His appearing. Oh! seek to be faithful to your blessed Master. Be not discouraged by the fragmentary state of everything around you. Let the case of Daniel and his honored companions encourage your heart to seek after an elevated course here below. It is your privilege to enjoy as much of companionship with the blessed Lord Jesus, as if you were cast amid the palmy days of apostolic testimony.
May the Holy Ghost enable the writer and the reader of these lines to drink into the spirit—walk in the footsteps—manifest the graces—and wait for the coming of the Lord Jesus Christ!
C. H. M.