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THE RULE OF CHRIST’S PROCEDURE IN THE LAST DAY
TO stand up in the place of Jehovah, and to declare his word to men, is so awful and arduous an office, that the greatest of all the Apostles was constrained to say, “Who is sufficient for these things?” But, if it be so arduous under any, even the most favourable, circumstances, what must it be when we are called to utter such solemn and weighty truths as those which we have just heard? We would never forget that the word of God is delivered in terms that are broad and general; and that the modification of those terms, or the application of them to all the different circumstances that may occur, requires much caution, much wisdom, much discretion, lest, by too strong an enforcement of them, we “make the heart of the righteous sad;” or, by too lax an application of them, we make void the declarations of Heaven, and deceive men to their eternal ruin. May God enable us to discriminate aright, whilst, with a just mixture of tenderness and fidelity, we call your attention to the rule of Christ’s procedure with his people in the last day; which rule is here stated, vindicated, confirmed.
See it,
I. Stated—
The Lord Jesus requires that we confess him before men—
[It is not a mere assent to his religion, as true, that be requires; he calls us to embrace it with our whole hearts, and to let all men see our attachment to Him who is the founder of it. We must never be ashamed to acknowledge, that all our hope of acceptance with God is founded on his meritorious atonement; and that from Him, even from the fulness which God has treasured up for us in Him, we receive all the grace and all the strength whereby we are enabled to fulfil his will. We must avowedly take his word as the exclusive rule of our conduct; and not be afraid to declare, that the same is obligatory upon every soul of man. We must be as lights in a dark world: and must so walk, that all men may read in our conduct, as in a written epistle, what is the whole of his will concerning us [Note: 2Co_3:2; 2Co_3:8.]. On no account are we to “put our light under a bed, or under a bushel; but to set it on a candlestick,” that all may see it, and be enlightened by it. No consideration whatever should induce us to “deny him” in any wise. If shame, or loss, or suffering, attach to a confession of him, we must not yield to intimidation, or be prevailed upon, for a single moment, to dissemble our attachment to him. Our love to him must be paramount to every personal consideration; and our zeal for his honour be sufficient to bear us up under all the trials and difficulties which we can be exposed to for his sake.]
According as we approve ourselves to him in this respect, will be his conduct towards us in the day of judgment—
[Those who have confessed him in this world, he will then confess before his heavenly Father. ‘These,’ he will say, ‘were my disciples indeed: they knew their duty to me; and they fulfilled it. I saw the trials to which they were called for my sake, and the fortitude with which they encountered all their difficulties; and therefore I say to them in thy presence, and before the whole assembled universe, “Well done, good and faithful servants; enter ye into the joy of your Lord.” ’
But widely different will be his conduct towards those who have denied him. They will come before him, perhaps with confidence, claiming him as their Lord, whom they have served and honoured: but he will say to them, “ ‘Depart from me; I never knew you,” never approved you, in the midst of all your professions of regard for me [Note: Mat_7:21-23.]. Father, I deny their title to the name of my disciples: I disclaim all interest in them, all connexion with them: “they were ashamed of me, and I am ashamed of them:” and my sentence respecting every one of them is, that they “depart accursed, into everlasting tire, prepared for the devil and his angels.’ ”]
Now, if this rule, as carried into execution thus, appear exceptionable to any of you, hear it,
II. Vindicated—
It may be complained of perhaps,
1. As unnecessary—
[Christianity, it may be said, is a religion of love, and is intended to produce nothing but harmony upon earth. Is not this the description given of its effects by the Prophet Isaiah: “The wolf shall dwell with the lamb, and the leopard shall he down with the kid, and the calf, and the young lion, and the fatling together; and a little child shall lead them?” How, then, shall such enmity be shewn against it, as shall tempt any man to deny his Lord? It is possible that such an effect might be produced, if it did not improve the characters of men: but its avowed tendency is, to change even the vilest of men into the very image of their God: how, then, can persons so changed become objects of scorn and hatred to those around them? The rule is plainly unnecessary, because there never can be any occasion for the execution of it: Christianity can produce nothing but peace: and therefore the supposition that any should ever be tempted by persecution to deny Christ is altogether vain.
But, specious as this objection is, it is not founded in truth: for though the proper tendency of Christ’s religion is to diffuse peace and love, the actual effect of it is the very reverse. “Think not,” says our Lord, “that I am come to send peace on earth; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man’s foes shall be they of his own household.” ‘What!’ it maybe asked, ‘was this really the design for which Christ came into the world?’ No: but this effect is as universal and invariable as if it had been actually designed. And this may easily be accounted for. Wherever the Gospel works effectually on the heart, there a great and visible change is wrought: for the person that obeys it is “turned from darkness to light, and from the power of Satan unto God.” This change cannot fail to attract the notice of his neighbours; who are thereby reduced to the alternative of condemning it in the person changed, or of acknowledging the necessity of a similar change in themselves. But, not wishing to experience it themselves, they embrace the other alternative, and reprobate the change as enthusiastic and absurd. If the person so changed stand in any near relation to them, they feel it on that account the more offensive: because the odium attached to it is, in a measure, reflected on themselves; and the self-condemnation, which they are constrained to feel, is far more acute than if the person exciting it had no connexion with them. Hence parents and relatives are generally amongst the fiercest opposers of such a change; and “a man’s greatest foes are usually those of his own household.” Another reason for this is, that as those who are most nearly related to us possess a greater influence over us than others, they are the first persons looked to, to exert that influence, whether of authority or love, for the reclaiming of us from our supposed errors.
Hence then it appears, that the rule is by no means unnecessary; since, if the world at large should forbear to shew their hatred of the change, a man’s nearest relatives will be sure to lay all kinds of stumbling-blocks in his way, to keep him from confessing Christ, and to lead him to a denial of him.]
2. As unjust—
[It is here taken for granted, that the person rejected by this rule has never been guilty of any flagrant transgression; and that his only offence has been, that he did not confess Christ so boldly as he ought to have done; but, on some occasions, has rather denied him. Now, can it be supposed, that for such a slight offence as this the Lord Jesus will “deny,” and everlastingly reject, “him?” Impossible: he can never inflict so severe a punishment for so trivial an offence.
But this objection has no real weight, as our Lord plainly shews us: “He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.” Let any man judge in this matter for himself. Can a person who, from fear of his parents, or love to his children, proves unfaithful to his conscience, and violates his duty to his Lord, be worthy of Christ? Can the Lord Jesus Christ ever confess such an one before his Father, and say, ‘Here is one who has served me faithfully, and is worthy of partaking with me in my kingdom and glory?’ Must he not rather say. ‘Here is one who feared and loved his earthly relatives more than me; and therefore must look for his reward from them; for he is unworthy of any recompence from me?’ Again: supposing the person to maintain his steadfastness till matters came to the greatest extremity, and he were called, like the Roman criminals, to carry his cross, as our Lord and Saviour did, to the place of execution, in order to die upon it; still could he be deemed worthy of Christ if he drew back then? May not the Lord Jesus say to such an one, ‘Wherefore hast thou drawn back? Did I not bear my cross for thee I Did I not come from heaven on purpose to bear it? Did I not bear it under circumstances ten thousand times more dreadful and appalling than any that thou wast ever called to encounter? And did I not do this for thee, when thou wast an enemy? Did I not drink to the very dregs the cup of bitterness, of which thou bast been called only to take the slightest taste? How, then, can I confess thee before my Father, when thou wouldest not endure such a transient pain for me? When thou hast loved thine own ease or interest more than me, how can I account thee worthy of my kingdom and glory? Thou art unworthy of me; and canst not but know that thou art so. Hadst thou “been faithful unto death, thou shouldst have had awarded to thee a crown of life:” but seeing thou hast turned back from me, my soul can have no pleasure in thee?’ Who must not subscribe to such a sentence as this?]
This rule, thus fully vindicated by our Lord, is yet further,
III. Confirmed—
[“He that findeth his life, shall lose it: and he that loseth his life for my sake, shall find it.” A person may imagine himself a gainer by avoiding persecution, and regarding his present interests. But, “what shall it profit a man if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” If but the life of the body were at stake, who would accept a momentary possession of the whole world in exchange for it? How much less, then, would any person act thus, when the everlasting welfare of his soul was to be the price of his transient enjoyment? On the other hand, Who does not submit to a momentary pain, when he is assured that it shall be productive of permanent and perfect ease? and how much more may any momentary sacrifice be made in the assured prospect of eternal happiness and glory? Know, then, that this is the alternative set before you. You may not, indeed, be actually called to lay down your life for Christ; but you must be ready to do so at any moment, and in any manner that you may be called to do it: and if these terms appear too severe, nothing remains for you, but “everlasting destruction from the presence of the Lord, and from the glory of his power.” If, on the contrary, you accept the Lord on these terms, even though you should be eventually required to lay down your life for his sake, you will be gainers in the issue; since “the sufferings of this present life, how severe or protracted soever they may be, are not worthy to be compared with the glory that shall be revealed in us.” Thus, “are life and death set before you.” Our blessed Lord has warned us, that “if any man come to him, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be his disciple [Note: Luk_14:26.].” Of course, we are not called positively to hate our relations, and our own life; but comparatively we are: and nothing under heaven, whether pleasing or painful, is to have any influence upon our minds in comparison of love to the Saviour’s name, and zeal for his glory.]
Lest, however, this subject should be in any wise misapprehended, let me add a few words of advice—
1. Do not affect needless singularity—
[Piety will make you sufficiently singular, without distinguishing yourselves by any marks, which a hypocrite may assume as well as you. Be as eminent for that as you will: but in things that have no real connexion with vital godliness, I should rather recommend a conformity with those of the age and station to which you belong.]
2. Do not lay too great a stress on non-essential matters—
[There are some things which are essential to the maintenance of a good conscience before God: an’d these things must be done or forborne, according to the dictates of your own judgment. But there are many things which are really indifferent; and which may be either done or forborne, according to the views which different persons entertain respecting them. In reference to such things, endeavour to understand, and to maintain, your liberty. Only use not your own liberty to the endangering of another’s welfare; and neither judge those who allow themselves in a greater latitude than you, nor despise those who have not the same insight with you into the full liberty of the Gospel [Note: Rom_14:3.].]
3. Be particularly attentive to your own spirit—
[You may be right in the line of. conduct you pursue, and yet be highly criminal in respect to the spirit you indulge in pursuing it. A parent, for instance, will urge upon you a conformity to the world, in some things that are positively and intrinsically evil: and you do right in resisting his solicitations or commands; because “you must obey God rather than man.” But if you do it with petulance and disrespect, you sin against God: for no conduct on the part of your parent can absolve you from the duty of honouring him, even whilst the sinfulness of his injunctions prevents you from obeying him. A meek, humble, modest, and respectful deportment must be observed towards all persons, and under all circumstances. Every violation of this is decidedly and unquestionably wrong. Your duty is, to “shew all meekness to all men,”]
4. Take the word of God alone as your rule—
[Your friends will often bring before you the examples of different persons, as sanctioning this or that conduct. But men are no examples to you. You must go to the word and to the testimony; and be regulated only by Scripture-precepts, and Scripture-examples. If you adhere not to this standard, no one can tell whither you may be drawn. By complying with every thing that any reputed saint has ever done, you may be drawn into evils without end. Leave others to stand or fall to their own Master; and be you careful to approve yourselves to Him, whose judgment will determine your eternal state.]
5. Look up to God for strength to do his will—
[In the passage which our blessed Lord has quoted in our text, the Prophet teaches us to make this improvement of it. “The son dishonoureth the father, the daughter riseth up against her mother; the daughter-in-law against her mother-in-law: a man’s enemies are those of his own house. Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me [Note: Mic_7:6-7.].” Yes; your God will hear you: and how difficult soever you may find it, on some occasions, to hold fast your integrity, “His grace shall be sufficient for you:” and “you shall be able to do all things through Christ, who strengthened you.”]