SIR ROBERT ANDERSON
Secret Service
Theologian
THE GOSPEL AND
ITS MINISTRY
GRACE.
"THE GOSPEL OF THE GLORY OF THE BLESSED GOD!"
"Show me Thy glory, I beseech Thee," was the prayer of Moses; and God answered,
"I will make all My goodness pass before thee, and I will proclaim the name of
Jehovah before thee, and will be gracious to whom I will be gracious, and will
show mercy on whom I will show mercy." God's highest glory displays itself in
sovereign grace, therefore it is that the gospel of His grace is the gospel of
His glory.
Let us take heed then that we preach grace. He who preaches a
mixed gospel robs God of His glory, and the sinner of his hope. They for whom
these pages are intended, need not be told that salvation is only by the blood;
but many there are who preach the death of Christ, without ever rising to the
truth of grace. "Dispensational truth," as it is commonly called, is
deliberately rejected by not a few; and yet without understanding the change
which the death of Christ has made in God's relationships with men., grace
cannot be apprehended.
It is not that God can ever change, or that the
righteous ground of blessing can ever alter, but that the standard of man's
responsibility depends on the measure and character of the revelation God has
given of Himself. God's judgments are according to pure equity. They must have
strange thoughts of Him who think it could be otherwise. In the Epistle to the
Romans we have the great principle of His dealings with mankind. "He will
render to every man according to his deeds ; to them who, by patient
continuance in well-doing, seek for glory and honour and immortality, eternal
life " but to the rest, indignation and wrath tribulation and anguish upon
evil-doers, but upon well-doers, glory, honour, and peace; and this for all
without distinction, whether Jews or Gentiles, under law or without law; for
God is no respecter of persons."
But is the standard of well-doing the same
for all ? Shall the same fruit be looked for from the wild olive as from the
cultured tree ; from the mountain side in its native barrenness, as from the
vineyard on the fruitful hill ? Far from it. The first two chapters of the
Epistle to the Romans are unmistakable in this respect. The Gentile will be
judged according to the light of nature, and of conscience neglected and
resisted; the Jew, by the revelation God entrusted to him.
Paul's sermon at
Athens is no less clear as regards the condition of the heathen. As he said at
Lystra, they were not left without a witness, in that God did good, and gave
rain and fruitful seasons, filling their hearts with food and gladness. By such
things, he declares again in another place, God's eternal power and Godhead are
clearly seen, so that they are without excuse. And so here, God left the
heathen to themselves, not that they should forget Him, but that they should
seek Him, even though it were in utter darkness, so that they should need to
grope for Him -" to feel after Him, and find Him." And, though there was
ignorance of God, He could wink at the ignorance and give blessing
notwithstanding, for " He is a rewarder of diligent seekers." Moreover, this is
still the case with all whom the witness of the Holy Ghost has not yet reached.
If it be asked whether any have, in fact, been saved thus, I turn from the
question, though I have no doubt as to the answer. There is no profit in
speculations about the fate of the heathen their judgment is with God. But
there is profit and blessing untold in searching into His ways and thoughts
toward men, that we may be brought in adoration to exclaim, "0 the depth of the
riches both of the wisdom and knowledge of God!"
But to resume: "The times
of this ignorance God winked at; but now commandeth all men everywhere to
repent, because He hath appointed a day in the which He will judge the world in
righteousness." And the change depends on this, that God has now revealed
Himself in Christ, and therefore ignorance of Him is a sin that shuts men up to
judgment. See the Lord's sad utterance in John xv. 24, as a kindred truth.
Indeed, the whole Gospel of John is a commentary on it. Darkness had reigned,
but God did not hold men accountable for darkness ; it was their misfortune,
not their fault. But He did hold them accountable to value and obey the little
light they had, "the candle set up within them," and the stars above their head
- those gleams of heavenly light, which, though they failed to illumine the
way, might at least suffice to direct their course. But now, a new era dawned
upon the world; "The Word was made flesh and dwelt among us."' The Light had
entered in; the darkness was past. the true Light was shining. To turn now to
conscience or to law was like men who, with the sun in the zenith, nurse their
scanty rushlight, with shutters barred and curtains drawn; like men who cast
their anchor because the daylight has eclipsed the stars. The principle of
God's dealings was the same, but the measure of man's conduct was entirely
changed. It was no longer a question of conscience or of law, but of the
Only-begotten in their midst.
It was in words of solemn, earnest truth that
the blessed Lord replied to the inquiry, "What shall we do that we might work
the works of God?" "This (said He) is the work of God, that ye believe on Him
whom He hath sent."' The question was a right one, and the answer enforced the
unchanging principle, that the light they had was the measure of their
responsibility. The same great truth is no less plainly stated in the Nicodemus
sermon. This was the condemnation, not that men's deeds were evil, though for
these too there shall be wrath in 'the day of wrath, but that, because their
deeds were evil, they had brought upon themselves a still direr doom; light had
come into the world, but they had turned from it and loved the darkness.'
But this is not all; even yet the reign of grace had not begun. Grace was there
truly, for "grace came by Jesus Christ" : but, like Himself, it was in
humiliation; it had yet to be enthroned. Grace was there. No adverse principle
came in to influence His ways and words; but though pure and unmixed, as it
must ever be, it was restrained. He had a baptism to be baptized with, and how
was He straitened till it was accomplished! While there was a single claim
outstanding, a single tie unbroken, grace was hindered, though it could not be
alloyed.
But, now was about to come the world's great crisis - the most
stupendous event in the history of man, the only event in the history of God!
He had laid aside His glory, and come down into the scene. At His own door He
had stood and knocked, but only to find it shut in His face. Turning thence, He
had wandered an outcast into the world which His power had made, but He
wandered there unknown. "His own received Him not"; "the world knew Him not."
As He had laid aside His glory, He now restrained His power, and yielded
Himself to their guilty will. In return for pity He earned but scorn. Sowing
kindnesses and benefits with a lavish hand He reaped but cruelty and outrage.
Manifesting grace He was given up to impious law without show of mercy or
pretence of justice. Unfolding the boundless love of the mighty heart of God He
gained no response but bitterest hate from the hearts of men.
THE SON OF
GOD HAS DIED AT THE HANDS OF MEN!
This astounding fact is the moral
centre of all things A bygone eternity knew no other future: 'an eternity to
come shall know no other past. That death was this world's crisis.' For long
ages, despite conscience outraged, the light of nature quenched, law broken,
promises despised, and prophets cast out and slain, the world had been on terms
with God. But now a mighty change ensued. Once for all the world had taken
sides. In the midst stood that cross in its lonely majesty God on one side,
with averted face; on the other. Satan, exulting in his triumph. The world took
sides with Satan: His 'darling was in the power of the dog,' and there was none
to help, none to pity.
There, we see every claim which the creature had on
God for ever forfeited, every tie for ever broken. Promises there had been, and
covenants; but Christ was to be the fulfiller of them all. If a single blessing
now descend on the ancient people of His choice, it must come to them in grace.
Life, and breath, and fruitful seasons freely given, had testified of the great
Giver's hand, and declared His goodness; but if "seedtime, and harvest, and the
changing year, come on in sweet succession" still, in a world blood-stained by
the murder of the Son, it is no longer now to creation claims we owe it, nor
yet to Noah's covenant, but wholly to the grace of God in Christ.
In proof
of this I might cite prophecies and parables, and appeal to the great
principles of God othat are the basis of gospel doctrine, as above both parable
and prophecy. Nay, I might leave it to men. themselves, as Christ did, to
decide between themselves and God. But I rather turn again to that solemn
utterance of the Lord, in view of :His lifting up upon the tree: "Now is the
judgment of this world."
"These things the angels desire to look into."' And
if angels were our judges, what would be our doom! For ages they had both
witnessed and ministered the goodness of God to men. But yesterday the heavens
had rung with their songs of praise, as they heralded the Saviour's birth in
Bethlehem:
Peace on earth, goodwill to men." Goodwill! and this was what had
come of it! Peace! and this was what men turned it to! What thoughts were
'theirs as, terror-struck, they beheld that scene on Calvary! Crucified amid
heartless jeers, and cruel taunts, and shouts of mingled hate and triumph!
Buried in silence and by stealth; buried in sorrow, but in silence. He who
hears in secret, heard the stifled cry from the broken hearts of Mary and the
rest, and the smothered sobs that tore the breasts of strong men bowed with
grief - the last sad tribute of love from the little flock now scattered. But
as for the world, no man's lamentation, no woman's wail was heard! They had
cried, "Away with Him, away with Him!" and now they had made good their cry:
the world was rid of Him, and that was all they wanted. Angels were witnesses
to these things. They pondered the awful mystery of those hours when death held
fast the Prince of Life. The forty days wherein He lingered in the scenes of
His rejection and His death - was it not to make provision for the little
company that owned His name, to gather them into some ark of refuge from the
judgment-fire. so soon to engulph this ruined world? And now, the gates lift up
their heads, the everlasting doors are lifted up, and with all the majesty of
God the King of Glory enters in.' The Crucified of Calvary has come to fill the
vacant throne, the Nazarene has been proclaimed the Lord of Hosts! But, mystery
on mystery! the greatest mystery of all is now - the mystery of grace. That
throne is vacant still. Those gates and doors that lifted up their heads for
Him are standing open wide. Judgment waits. The sea of fire which - one day -
shall close in upon this world to wipe out its memory for ever, is tided back
by the word of Him who sits upon the Father's throne in grace. When the Son of
Man returns for judgment, "then shall He sit upon His glorious throne."' And
how unutterably terrible will be that judgment! Half measures are impossible in
view of the cross of Christ. The day is past when God could plead with men
about their sins.' The controversy now is not about a broken law, but about a
rejected Christ. If judgment, therefore, be the sinner's portion, it must be
measured by God's estimate of the murder of His Son; a cup of vengeance,
brimful, unmixed, from the treading of the "winepress of the fierceness and
wrath of Almighty God."'
'For the believer, the question of sin was
settled at the cross; for the unbeliever, it is postponed to the day of
judgment. Who His own self bare our sins on His own body on the tree" (i Pet.
ii. 24). "The Lord knoweth how to reserve the unjust unto the day of judgment
to be punished" (2 Pet. 11. 9).
The distinction between judgment and
punishment is important. The criminal is judged before he leaves the
court-house for the prison, but his punishment has yet to comeit is a
consequence of judgment, not a part of it. All unbelievers are precisely
on a level as regards judgment. He that believeth on Him is not judged
but he that believeth not is judged already, because he hath not believed in
the name of the only begotten Son of God (John iii. x8). Here the moral
and the immoral, the religious and the profane, stand together, and share the
same doom. But when judgment, in the sense of punishment, is in question, there
can be no equality; every sentence shall be apportioned to the guilt of each by
the righteous and omniscient Judge. See Rev. xx. i3 Matt. xii. 36; Luke xii.
47, 48; Jude 15; and 2 Pet. ii. 9, already quoted.
But if grace be on
the throne, what limits can be set to it? If that sin committed upon Calvary
has not shut the door of mercy, all other sins together shall not avail to
close it. If God can bless in spite of the death of Christ, who may not be
blest? Innocence lost, conscience disobeyed and stifled, covenants and promises
despised and forfeited, law trampled under foot, prophets persecuted, and last
and unutterably terrible, the Only-begotten slain. And yet there is mercy
still! What a gospel that would be! But the gospel of the glory of the
blessed Gods is something infinitely higher still. It is not that Calvary
has failed to quench the love of God to men, but that it is the proof and
measure of that love. Not that the death of Christ has failed to shut heaven
against the sinner, but that heaven is open to the sinner by virtue of that
death. The everlasting doors that lifted up their heads for Him are open for
the guiltiest of men, and the blood by which the Lord of glory entered there is
their title to approach. The way to heaven is as free as the way to hell. In
hell there is an accuser, but in heaven there is no one to condemn. The only
being in the universe of God who has a right to judge the sinner is now exalted
to be a Saviour. Amid the wonders and terrors of that throne, He is a
Saviour, and He is sitting there in grace.
The Saviour shall yet become
the Judge; but judgment waits on grace. Sin has reigned, and death can boast
its victories: shall grace not have its triumphs too? As surely as the sin of
man brought death, the grace of God shall bring eternal life to every sinner
who believes. One sin brought death, but grace masters all sin. If sin
abounded, grace abounds far more. Grace is conqueror. GRACE REIGNS.
"The Father judgeth no man, but hath committed all judgment unto the
Son." "I judge no mane the Lord says again in another place. "if any man
hear My words and believe not, I judge him not; for I came not to judge the
world but to save the world (John v. 22, viii. 15). The day of grace must
end before the day of judgment can begin. "The acceptable year of the Lord"
must run its course before the advent of "the day of vengeance."
Compare
isa. lxi. i, 2, with Luke iv. 1621, and notice the precise point at which
the Lord "closed the book."
Not at the expense of righteousness,
but in virtue of it. Not that righteousness requires the sinners death,
and yet grace has intervened to give him life. Righteousness itself has set
grace upon the throne in order that the sinner may have life : " That as sin
hath reigned unto death, even so might grace reign, through righteousness, unto
eternal life, through Jesus Christ our Lord." Such is the triumph of the cross.
It has made it possible for God to bless us in peifect harmony with everything
He is, and everything He has ever declared Himself to be, and in spite of all
that we are, and of all that He has ever said we ought to be.
I have
already referred to Pauls allusion to the ancient military triumphs, when
writing to the Corinthians. The word there used occurs again in his Epistle to
the Colossians : "Having spoiled principalities and powers, He made a show of
them openly, leading them in triumph in Him." In the hour of His weakness, our
enemies became His own, and fastened upon Him to drag Him down to death; but,
leading captivity captive, He chained them to the chariot-wheels of His
triumph, and made a public show of them. Just as Israel stood on the wilderness
side of the sea, and saw Pharaoh and his hosts in death upon the shore, it is
ours to gaze upon the triumphs of the cross. God there has mastered sin,
abolished death, and destroyed him who had the power of death.
God has
become our Saviour. Our trust is not in His mercy, but in Himself. Not in
divine attributes, but in the living God. "GoD is for us"; the Father is for
us; the Son is for us; the Holy Ghost is for us. It is God who justifies; it is
Christ that died; and the Holy Ghost has come down to be a witness to us of the
work of Christ, and of the place that work has given us as sons in the
Fathers house. "Behold, God is my salvation; I will trust and not be
afraid: for the Lord JEHOVAH is my strength and my song; He also is become my
salvation."
THE NIGHT OF THE
BETRAYAL.
Hell has gone forth in power.
And ye should
wake and weep:
Could ye not watch one little hour!
This night is not
for sleep.
Earth trembles in the scale,
Yet knows not of the fight,
And if her fearful foe prevail,
It will be always night.
-
Unpitying as the grave,
Fierce as the winter breeze,
And mightier than
the mountain wave
That sweeps oer midnight seas,
The Prince
of Darkness came:
Woe to the hated race!
What man can meet that brow
of game,
Or live before his face!
No seraphs sword of
light,
Reddened in righteous wrath,
Flashed downward from the crystal
height
To bar his onward path.
No trumpets warning cry
Rose through the silent air,
No battle shout went forth on high
From
guarding squadrons there.
Above, the holy light
Slept on the
mountains breast;
Beneath, the tender breath of night
Hushed
moaning woods to rest.
Yet neer shall blackest night
Such
deepened horror know,
While stars look down on Olives height,
Or
Kedrons waters flow
For who shall tell His woes,
Whose grief
out-gloamed the night,
When His strong love, bright star! arose,
Oerfilling heaven with light ?
The gentlest heart on earth
Must taste her sharpest woe,
The tender plant of heavenly birth
Hells fiercest blast must know.
King! of the wounded breast,
King! of the uncrowned brbw,
What faithful heart shall bring Thee rest
What arm shall aid Thee now!
Lo, sheathed in shining light,
Heavens wondering warriors stand,
With pinions closed for downward
flight,
Waiting their Lords command.
But never comes that
word,
That hight knows yet no dawn,
And still must each impatient
sword.
Sleep on each thigh, undrawn.
Not Angels deathless
feet
May dare the darkening path,
Arched by the thunder clouds that
meet,
Heavy with coming wrath.
Alone His steadfast eye
Can
cleave the rolling gloom,
Where that dread sentence flames on high,
The
sinners death of doom.
Oh! all ye Stars of light
Veil all
your glowing spheres;
Weep out your radiance; drown the night
In dew of
heavens tears.
Poor Earth! Go tnourn beneath
Thy withered
roses now;
Thy thorns alone may twine the wreath
To crown the
Victors brow.
Firmer than Carmels might,
When the
long-leaping tide
Shivers its thousand shafts of light
Far up his
patient side,
His will unshaken stands
Though that wild sea of
wrath,
Upsurging to its outmost bands,
Breaks foaming on His
path.
Soft breezes of the West
That, sighing as ye go,
Bear
ever on, with kindly breast,
Each whispered human woe,
Here droop
your wings and die
Low murmuring at His feet,
Then rise and bear His
victor cry
Up the long golden street
High Heralds of His birth,
Make His new honours known!
Tell how the Blood, despised on earth,
Sparkles before the throne!
Lo! struck from Star to Star,
The
gracious echoes fall
To this poor world that rolls afar,
Lowest and
last of all;
Soft, as from weeping skies
Drops the sweet summer
rain,
Yet clear through all earths Babel cries
Hear them ye
sons of men;
Nor thrust His mercy back,
Who claims your hearts
to-day:
Oh! kiss His feet. Their wounded track
Hath crimsoned all the
way.
CHAPTER III. THE CROSS.
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