"O sacred union, firm and strong! How great the grace! How sweet the song! To God alone be all the praise Of rich, eternal, heavenly grace.
"In spirit one with Him who rose Victorious o'er His mighty foes; Who went on high and took His seat, Pledge of the serpent's full defeat.
"Triumphant thus o'er adverse powers, (For all He is and has is ours,) With Him, the Head, we stand or fall— Our Life, our Surety, and our All.
"Thus saved in Him, a chosen race, Here may we prove our faithfulness, And live to Him who for us died, With whom we shall be glorified."
NOW AND THEN; OR, TIME AND ETERNITY
The principles of truth laid down in Luke xii. are of the most solemn and searching character. Their practical bearing is such as to render them, in a day like the present, of the deepest importance. Worldly-mindedness and carnality cannot live in the light of the truth here set forth. They are withered up by the roots. If one were asked to give a brief and comprehensive title to this most precious section of inspiration, it might be entitled "Time in the light of eternity." The Lord evidently designed to set His disciples in the light of that world where every thing is the direct opposite of that which obtains here—to bring their hearts under the holy influence of unseen things, and their lives under the power and authority of heavenly principles. Such being the faithful purpose of the Divine Teacher, He lays the solid foundation for His superstructure of doctrine with these searching words: "Beware of the leaven of the Pharisees, which is hypocrisy." There must be no undercurrent in the soul. The deep springs of thought must be laid bare. We must allow the pure beams of heaven's light to penetrate to the depths of our moral being. We must not have any discrepancy between the hidden judgment of the soul and the style of our phraseology—between the bent of the life and the profession of the lips. In a word, we specially need the grace of "an honest and a good heart," in order to profit by this wondrous compendium of practical truth.
We are too apt to give an indifferent hearing or a cold assent to home truth. We do not like it. We prefer interesting speculations about the mere letter of Scripture, points of doctrine, or questions of prophecy, because we can indulge these in immediate connection with all sorts of worldly-mindedness, covetous practices, and self-indulgence. But ponderous principles of truth, bearing down upon the conscience in all their magnitude and flesh-cutting power, who can bear, save those who, through grace, are seeking to purge themselves from "the leaven of the Pharisees, which is hypocrisy"? This leaven is of a most specious character, takes various shapes, and is therefore most dangerous. Indeed, wherever it exists, there is a most positive and insurmountable barrier placed before the soul in its progress in experimental knowledge and practical holiness. If I do not expose my whole soul to the action of divine truth,—if I am closing up some corner or crevice from the light thereof,—if I am cherishing some secret reserve,—if I am dishonestly seeking to accommodate the truth to my own standard of practice, or parry its keen edge from my conscience, then, assuredly, I am defiled by the leaven of hypocrisy, and my growth in likeness to Christ is a moral impossibility. Hence, therefore, it is imperative upon every disciple of Christ to search and see that nothing of this abominable leaven is allowed in the secret chambers of his heart. Let us, by the grace of God, put and keep it far away, so that we may be able on all occasions to say, "Speak, Lord, for Thy servant heareth."[3]
But not only is hypocrisy utterly subversive of spiritual progress, it also fails in attaining the object which it proposes to itself; "for there is nothing covered that shall not be revealed; neither hid, that shall not be known." Every man will find his level, and every thought will be brought to light. What the truth would do now, the judgment-seat will do then. Every grade and shade of hypocrisy will be unmasked by the light which shall shine forth from the judgment-seat of Christ. Nothing will be allowed to escape. All will be reality then, though there is so much fallacy now. Moreover, every thing will get its proper name then, though it be misnamed now. Worldly-mindedness is called prudence; a grasping, covetous spirit is called foresight; and self-indulgence and personal aggrandizement are called judicious management and laudable diligence in business. Thus it is now; but then it will be quite the reverse. All things will be seen in their true colors, and called by their true names, before the judgment-seat. Wherefore it is the wisdom of the disciple to act in the light of that day, when the secrets of all hearts shall be disclosed. As to this, he is placed on a vantage-ground, for, says the apostle, "we must all [saints and sinners—though not at the same time, nor on the same ground,] be manifested [φανερωθῆναι] before the judgment-seat of Christ." Should this disturb the disciple's mind? Assuredly not, if his heart be so purged of the leaven of hypocrisy and his soul so thoroughly grounded, by the teaching of God the Holy Ghost, in the great foundation-truth set forth in this very chapter (2 Cor. v.), namely, that Christ is his life, and Christ his righteousness; that he can say, "We are manifested [πεφανερώμεθα,—an inflection of the same word as is used at verse 10,] unto God, and I trust also are manifested in your consciences."
But if he be deficient in this peace of conscience and transparent honesty of heart, there is no doubt but that the thought of the judgment-seat will disturb his spirit. Hence we see that the Lord, in Luke xii, sets the consciences of His disciples directly in the light of the judgment-seat.—"And I say unto you, My friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear Him, which after He hath killed hath power to cast into hell; yea, I say unto you, Fear Him." "The fear of man bringeth a snare," and is closely connected with "the leaven of the Pharisees;" but "the fear of the Lord is the beginning of wisdom," and causes a man always so to carry himself—so to think, speak, and act—as in the full light of Christ's judgment-seat. This would impart immense dignity and elevation to the character, while it would effectually nip, in the earliest bud, the spirit of haughty independence, by keeping the soul under the searching power of divine light, the effect of which is to make every thing and every one manifest.