Life and Times of David Part 14

"And David girded his sword upon his armor, and he a.s.sayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him." Happy deliverance from the trammels of human policy! It has been observed, and most truly so, that David's trial was not when he met the giant, in actual conflict, but when he was tempted to use Saul's armor. Had the enemy succeeded in inducing him to go with that, all was gone; but, through grace, he rejected it, and thus left himself entirely in the Lord's hands, and we know what security he found there. This is faith. It leaves itself in G.o.d's hand.[13]

[13] How often it happens that the child of G.o.d or the servant of Christ, harnessed with human devices for his work, finds himself burdened and hampered with these trammels to obedience and faith. Let them be but shaken off, through grace, and the soul cast upon G.o.d finds at once the joy and liberty for the service and energy of faith.

[Ed.]

And, my reader, may we not apply this with much profit to the case of a poor helpless sinner in reference to the forgiveness of his sins? I believe we may. Satan will tempt such an one to seek some addition to the finished work of Christ--something that will detract from the glory of the Son of G.o.d as the _only_ Saviour of sinners. Now to such I would say, It matters not _what_ you add to the work of Christ,--you make it of no avail. If it might be permitted to add anything, surely circ.u.mcision would have been admitted, as being an ordinance of divine inst.i.tution; yet the apostle says, "Behold, I Paul say unto you, that if ye be circ.u.mcised, Christ shall profit you nothing. For I testify again to every man that is circ.u.mcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." (Gal. v. 2-4) In a word, then, we must have Christ _alone_; we want no more, we can do with no less. If our works are to be put in with Christ's, then He is not sufficient. We dishonor the sufficiency of His atonement if we seek to connect aught of our own with it, just as David would have dishonored the Lord by going forth to meet the Philistine champion in Saul's armor. Doubtless many a so-called prudent man would have condemned what seemed to him to be the rashness and fool-hardiness of the stripling; indeed, the more practised a man was in human warfare, the more likely would he have been to condemn the course adopted by the man of faith. But what of that? David knew in whom he had believed; he knew it was not rashness that was leading him on, but simple faith in G.o.d's willingness and ability to meet him in his need.

Few, perhaps, in Saul's army knew the weakness of David as realized by himself in that trying moment. Though all eyes were fastened upon him as one having much self-confidence, yet we know what it was that buoyed up his heart, and gave firmness to his step as he went forth to meet the terrible foe. We know that the power of G.o.d was there just as manifestly as when the waters of the sea were divided to make a way for the ransomed to pa.s.s over; and when faith brings the power of G.o.d into action, nothing can stand in the way.

Verse 40 shows us David's armor. "And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine." So, we see, David did use means; but what means! What contempt does David cast upon the ponderous armor of his enemy! How his sling must have contrasted with Goliath's spear like a weaver's beam! In fact, David could not have inflicted a deeper wound upon the Philistine's pride than by coming against him with such weapons. Goliath felt this. "Am I a dog?" said he. It mattered not, in the judgment of faith, what he was, dog or giant; he was an enemy of the people of G.o.d, and David was meeting him with the weapons of faith. "Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the G.o.d of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into my hand ... that all the earth may know that there is a G.o.d in Israel. And all this a.s.sembly shall know that _the Lord saveth not with sword and spear_: for the battle is the Lord's, and He will give you into our hands."[14] Here we have the true object of the man of faith, viz., that Israel and all the earth might have a glorious testimony to the power and presence of G.o.d in the midst of His people.

If David had used Saul's armor it would not have been known that the Lord saved not by sword and spear--his warfare would just seem like any other; but the sling and the stone while giving little prominence to him that used it, gave the glory to Him from whom the victory came.[15]

[14] For the important distinction between the expressions, "Lord" and "G.o.d"--Jehovah and Elohim--see "Notes on the Book of Genesis," chap.

ii.

[15] It is interesting to observe David's address to Goliath. He does not say, "I come to thee _with a sling and a stone_." No; but, "in the name of the Lord of hosts." With him, it is not the means, but "the Lord of hosts" on which he fixes his eyes.

Faith ever honors G.o.d, and G.o.d ever honors faith. David, as has been already remarked, put himself into the hands of G.o.d, and the happy result of so doing was victory--full, glorious victory. "David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; _but there was no sword in the hand of David_." Magnificent triumph! Precious fruit of simple faith in G.o.d!

How should it encourage the heart to cast away from it every carnal confidence, and to cling to the only true source of power. David was made the happy instrument of delivering his brethren from the galling and terrifying threats of the uncirc.u.mcised Philistine; he had come into their midst, from the retirement of a shepherd's life, unknown and despised, though the anointed king of Israel; he had gone forth single-handed to meet the enemy of the congregation; he had laid him prostrate, and made a show of him openly; and all this, be it remembered, as _the servant_ of G.o.d, and the servant of Israel, and in the energy of a faith which circ.u.mstances could not shake. It was a wondrous deliverance, gained by a single blow--no manuvring of armies--no skill of generals--no prowess of soldiers. No; a stone from the brook, slung by a shepherd's hand, settled the whole matter. It was the victory of faith.

"And when the Philistines saw that their champion was dead, they fled." How vain are those hopes which are based on the perishable resources of flesh, in its greatest apparent strength and energy! Who that saw the giant and the stripling about to engage in conflict, but would have trembled for the latter? Who would have thought that all the ma.s.sy armor would come to nothing before a sling and a stone? Yet see the end. The champion of the Philistines fell, and with him all their fondly-cherished hopes. "And the men of Israel and of Judah arose, and shouted, and pursued the Philistines." Yes: they might well shout, for G.o.d was manifestly gone out before them, to deliver them from the power of their enemies. He had been working powerfully by the hand of one whom they knew not, nor recognized, as their anointed king, but whose moral grace might well attract every heart.

But amidst the many thousands who beheld the victory, we read of one whose soul was drawn forth in ardent affection for the victor. The most thoughtless must have been struck with admiration of the victory; and, no doubt, it affected individuals differently. At such times, in a certain sense, "the thoughts of many hearts are revealed." Some would envy, some would admire; some would rest in the victory; some in the instrument; some would have their hearts drawn up to "the G.o.d of the armies of Israel" who had again come amongst them with a drawn sword in His hand. But there was one devoted heart who was powerfully attracted to _the person_ of the conqueror, and this was Jonathan.

"And it came to pa.s.s, when he had made an end of speaking unto Saul, that _the soul of Jonathan was knit with the soul of David_, and Jonathan loved him as his own soul" (Chap. xviii. 1.) No doubt Jonathan partic.i.p.ated most fully in the joy of all in the triumph of David; but there was more than this in it; it was not merely the triumph, but the person of the triumphant one that drew out the deep and ardent affections of Jonathan's soul. Saul might selfishly seek to retain the valiant David about his person, not because of love for his person, but simply to magnify himself. Not so Jonathan; he _loved_ David. David had removed a load from his spirit, and filled up a great blank in his heart. The challenge of the giant had, as it was each day repeated, developed the poverty of Israel. The eye might have ranged up and down the ranks in search of one able to meet the urgent need, but in vain. As the giant's vaunting words fell on their ears, "_all_ the men of Israel, when they saw the man, fled from him, and were sore afraid." "All"; yes; all fled, when they heard his words, and saw his size. Terrible was the blank, therefore, left in the heart on this solemn occasion; and when a beloved one appeared to fill up that blank, what wonder that Jonathan's whole soul was drawn out in genuine affection for that one. And be it remembered, that it was David himself, and not his work only, that touched Jonathan's heart. He admired his victory surely, but his person more. It is well to note this, and trace its striking application to the true David.

That we are warranted in making such application will, surely, not be questioned. The whole scene, from first to last, is too remarkable to admit of a question. In Goliath we behold the power of the enemy by which he held the soul in grievous bondage. From this power there was no means of deliverance within human reach. The challenge might be repeated from day to day--but all in vain. From age to age might the solemn verdict be heard throughout the myriads of Adam's fallen posterity, "It is appointed unto men once to die, but after this the judgment;" and the only response which man could yield was, like Israel's response in the valley of Elah, dismay--deep, deep dismay.

"Through fear of death, all our lifetime subject to bondage." This was man's response. The need was felt--the void unfilled. The human heart yearned for something, and yearned in vain. The claims of justice could not be met--death and judgment frowned in the distance, and man could only tremble at the prospect. But, blessed be the G.o.d of all grace, a deliverer has appeared--One mighty to save, the Son of G.o.d, the true David, the Anointed King of Israel and of all the earth. He has met the need, filled up the blank, satisfied the yearnings of the heart. But how? where? when? By His death on Calvary, in that terrible hour when all creation was made to feel the solemn reality of what was being transacted. Yes, my reader, the cross was the field where the battle was fought, and the victory won. There it was that the strong man had all his armor taken from him, and his house spoiled. There, justice had its utmost claims fully satisfied; there, the handwriting of ordinances, which was against us, was nailed to the tree. There, too, the curse of a broken law was forever obliterated by the blood of the Lamb, and the needs of a guilty conscience satisfied by the same.

"The precious blood of Christ, as of a lamb without blemish and without spot," settled everything for the believing soul. The poor trembling sinner may stand by and behold the conflict, and the glorious issue thereof, and behold all the power of the enemy laid low by one stroke of his glorious Deliverer, and feel the heavy burden rolled away from his struggling spirit. The tide of divine peace and joy may flow into his soul, and he may walk abroad in the full power of the emanc.i.p.ation purchased for him by the blood, and proclaimed to him in the gospel.

And shall not one thus delivered love _the Person_ of the deliverer?--not merely the work, but the Person? Ah! how can it be otherwise? Who that has felt the real depth of his need, and groaned beneath the burden of his sins, can fail to love and adore that gracious One who has satisfied the one and removed the other? The work of Jesus is infinitely precious; it meets the sinner's need, and introduces the soul into a position in which it can contemplate the person of Christ. In a word, then, the _work_ of the Saviour is for the _sinner_; the _person_ of the Saviour is for the saint: what He has _done_, is for the former; what He _is_, is for the latter.

But there may be a mere formal following of Christ while the heart is cold and remains unacquainted with His person. In the 6th chapter of John, we find a mult.i.tude of persons following the Lord Jesus merely on selfish grounds, and He is constrained to tell them so: "Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." It was not for what He _was_ they were seeking Him, but for mere carnal advantage; and hence, when He applies to their hearts the searching statement, "Except ye eat the flesh of the Son of man, and drink His blood, there is no life in you," we read, "Many of His disciples went back, and walked no more with Him." Now, eating His flesh, and drinking His blood, is, in other words, the soul finding its food, its satisfaction, in the offering of Himself in sacrifice for us. The whole gospel of John is a development of the personal glory of the Incarnate Word who is presented to us as "the Lamb of G.o.d which taketh away the sin of the world." Yet the natural heart could not receive Him thus, and, therefore, "many went back, and walked no more with Him." The majority could not bear to have this truth pressed upon them. But harken to the testimony of one taught of G.o.d: "Peter answered and said, Lord, to whom shall we go? Thou hast the words of eternal life; and we believe and are sure that Thou art the Christ, the Son of the living G.o.d." Here we have the two things, viz.: what He _had_ for them, what He _was_ to them. He had eternal life to give, and He was the Son of the living G.o.d; by the former, the sinner is drawn to Him; by the latter, the saint is bound to Him. He not only meets all our necessities as sinners by His work, but also satisfies our affections and desires as saints by His person.

This train of thought has been suggested by the deeply interesting and touching interview between David and Jonathan, when the conflict was over. The many thousands of Israel had raised the shout of triumph, and pursued the Philistines to reap the fruits of victory, while Jonathan was delighting himself in the person of the victor. "And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." This was love, pure, simple, unaffected love--undivided occupation with an attractive object. Love strips itself for the sake of its object. David had forgotten himself and put his life in jeopardy for G.o.d and the congregation, and now Jonathan would forget himself for David.

Reader, let us remember that love to Jesus is the spring of true Christianity. Love to Jesus makes us strip ourselves; and, we may say, that to strip self to honor Jesus is the fairest fruit of the work of G.o.d in the soul.

"Talk they of morals? O Thou bleeding Lamb, The great morality is love to Thee."

Very different were the feelings with which Saul regarded the person and work of David. He had not learnt to forget himself and rejoice to see the work done by another. It is the work of grace to be able to do this. We all naturally like to be or to do something--to be looked at and thought of. Thus it was with Saul; he was a self-important man, and was, therefore, little able to bear the songs of the maids of Israel: "Saul hath slain his thousands, and David his ten thousands."

Saul could not brook the idea of being second. He forgot how he had trembled at the voice of Goliath; though cowardly he would fain be counted brave and valiant. "And Saul eyed David from that day and forward." Terrible eye!--the eye of envy and bitter jealousy.

We shall have occasion to trace the development both of Jonathan's love and Saul's hatred, as we proceed in this work, and must now trace the man of faith through other scenes.

NOTE.--It requires a very simple heart and single eye to be able to rejoice as unfeignedly in the fruit of another's labors as in that of our own hands. Had the glory of G.o.d and the good of His people filled Saul's heart, he would not have spent a thought upon the question as to the numbers attributed to him or to David. Alas, he sought his own glory. This was the secret of his envy and jealousy. Oh, what sacred rest, what true elevation, what perfect quietness of spirit flows from self-renunciation, such self-renunciation as results from having the heart wholly occupied with Christ! When we are honestly seeking the promotion of Christ's glory we shall not be careful as to the instrument.

CHAPTER III

THE CAVE OF ADULLAM

From amid the brilliant l.u.s.tre of the valley of Elah, David pa.s.sed into very different scenes in the household of Saul, where envious looks and heartless attempts upon his life were the only returns for the soothing notes of his harp, and the valiant exploits of his sling and his sword. Saul owed his continuance on the throne, under G.o.d, to David, yet the javelin was Saul's return. But the Lord in His mercy kept His dear servant, amid all the intricacies of his extremely difficult position. "David behaved himself wisely in all his ways; and the Lord was with him. Wherefore, when Saul saw that he behaved himself very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them."

Thus was David, while anointed king of Israel, called upon to endure the hatred and reproach of the ruling power, though loved by all who were enabled to trace his moral worth. It was impossible that Saul and David could continue to dwell together; being of totally opposite principles, a separation must necessarily take place. David knew that he was anointed king, but Saul occupied the throne, and he was quite content to wait on G.o.d, and in meekness abide His time. Till then, the Spirit of Christ led him in the path of an exile. His way to the throne lay through multiplied sorrows and difficulties. He, like his blessed Master and ant.i.type, was called to suffering first, and glory afterwards. David would have served Saul to the end--he honored him as "the Lord's anointed." If the moving of his finger would have set him on the throne, he would not have taken advantage of it. Of this we have the fullest evidence in his having twice saved Saul's life, when, to all appearance, the Lord had put him in his power. David waited simply upon G.o.d. Here was his strength, his elevation--his entire dependence. He could say, "My soul wait thou _only_ upon G.o.d, for my expectation is from Him." Hence we see that David was carried happily through all the snares and dangers of his path as a servant in the household and army of Saul. The Lord delivered him from every evil work, and preserved him unto that kingdom which He had prepared for him, and to which it was His purpose to raise him "after that he had suffered a while." David had, as it were, but just issued from the place of secret discipline and training, to appear in the battle-field, and, having accomplished his work there, he was called to take his place again on the form, to learn some deeper lessons in the school of Christ.

The Lord's lessons are often painful and difficult, because of the waywardness or indolence of our hearts; but every fresh lesson learned, every fresh principle imbibed, only fits us the more for all that is yet before us. Yet it is blessed to be the disciples of Christ, and to yield ourselves to His gracious discipline and training. The end will unfold to us the blessedness of such a place.

Nor need we wait for the end; even now, the soul finds it most happy to be subject, in all things, to the Master. "Come unto Me, all ye that labor and are heavy laden, and I will give you rest. _Take My yoke upon you_, and learn of Me; for I am meek and lowly in heart: and _ye shall find rest unto your souls_. For My yoke is easy, and My burden is light." (Matt. xi. 28-30.) There are, we may say, three rests spoken of in Scripture; _first_, the rest which, as sinners, we find in the accomplished work of Christ; _second_, the present rest, which, as saints, we find in being entirely subject to the will of G.o.d. This is opposed to _restlessness_. _Thirdly_, the rest that remains for the people of G.o.d.

Now, David knew much of the blessedness of the second of these rests, inasmuch as he was entirely subject to the counsel and will of G.o.d, in reference to the kingdom. He was prepared to wait for G.o.d's time, being a.s.sured that it was the best and wisest time. He could say,

"My times are in Thy hand; Father, I wish them there."

How desirable this subjection! It saves us from much anxiety of heart and restlessness. When we walk in the habitual conviction that G.o.d is making "all things to work together for our good," the spirit is most wonderfully tranquillized. We shall never set about planning for ourselves if we believe that G.o.d is planning for us; we shall be satisfied to leave _all_ to Him. But alas, how often is it otherwise with us. How often do we vainly imagine that we can manage matters better than the blessed G.o.d. We may not say so in so many words; yet we virtually feel and act as if it were so. The Lord grant unto us a more subdued and confiding spirit. The supremacy of the will of G.o.d over that of the creature will characterize the millennial age; but the saint is called _now_ to let the will of G.o.d rule him in all things.

It was this subjection of spirit that led David to give way in the matter of the kingdom, and to take his place in the lonely cave of Adullam. He left Saul, and the kingdom, and his own destinies in the hands of G.o.d, a.s.sured that all would yet be well. And, oh, how happy was it for him to find himself outside the unhealthy atmosphere of Saul's house, and from under the jealous glance of Saul's eye! He could breathe more freely in the cave, however it might seem in man's view, than in the household of Saul. So will it ever be; the place of separation is the freest and the happiest. The Spirit of the Lord was departed from Saul, and this was faith's warrant for separation from his person, while, at the same time, there was the fullest subjection to his power as the king of Israel. The intelligent mind will have no difficulty in distinguishing between these two things. The separation and the subjection should both be complete.[16]

[16] The New Testament teaches the Christian to be subject to the powers that be, but it _never_ contemplates the idea of his being in the place of power. Hence, there are no directions for a Christian as a king or a magistrate, though there is ample guidance for a Christian as a husband, a father, a master, or a servant. This speaks volumes.

But we must view Saul not only in a secular but also in a religious point of view; and it was in reference to the religious element in his personal character and official capacity, that there was the greatest need for distinct and decided separation. Saul had manifested throughout a desire to rule the conscience in religious matters; witness the scene in chap. xiv., where, as we have seen, spiritual energy was cramped and hindered by Saul's religious rule. Now, when such rule is set up, there is no alternative but separation. When form without power prevails, the solemn word of the Holy Ghost is, "From such turn away." Faith never stops to inquire, Whither shall I "turn"?

We are told what to turn away _from_, and we may be sure that, when we have yielded obedience to this, we shall be left at no loss as to the rest.

However, we shall see this principle in a much clearer light when we regard David in a typical point of view. In reality, David was forced into the place of separation, and thus, as one rejected of man, and anointed of G.o.d, we see him a type of Christ in His present rejection.

David was, in principle, G.o.d's king, and as such experienced man's hostility, being driven into exile to avoid death. The cave of Adullam became the great gathering point for all who loved David and were wearied of the unrighteous rule of Saul. So long as David remained in the king's house, there was no call upon any one to separate; but the moment the rejected David took his place outside, no one could remain neutral; wherefore we read, "Every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men." Here was, then, the line of distinction clearly marked. It was now David, or Saul. All who loved form, loved an empty name, a powerless office, continued to adhere to Saul; but all who were dissatisfied with these things, and loved the person of G.o.d's anointed king, flocked around him in the hold. The prophet, priest, and king were there,--the thoughts and sympathies of G.o.d were there, and though the company a.s.sembled there must have presented a strange appearance to the carnal and the worldly, yet it was a company gathered round the person of David, and linked with his destinies. It was composed of men whose very condition seems to have driven them to David, but who were now deriving character and distinction from their nearness and devotedness to the person of the beloved. Away from Saul, away from all that marked the day of his power they could enjoy the sweetness of unhindered fellowship with the person of him who, though now rejected, was ere long to ascend the throne and wield the sceptre, to the glory of G.o.d and the joy of His people.

Reader, you may clearly perceive in David and his despised company a precious sample of the true David, and those who prefer companionship with Him to all the joys, the honors, and emoluments of earth. Those who had cast in their lot with David--what had they to do with the interests of Saul? They had found a new object, a new centre, and communion with G.o.d's anointed. Nor was their place about the person of David dependent on, or connected with, what they had been. No; it mattered not what they had been; they were now the servants of David, and he was their captain. This gave them their character. They had cast in their lot with G.o.d's exile; their interest and his were identical. Happy company! Happy to escape from the rule and influence of Saul--still more happy to find themselves in companionship with G.o.d's anointed king. Their discontent, their distress, their debt, were all forgotten in their new circ.u.mstances. The grace of David was their present portion; the glory of David their future prospect. Just so should it be with Christians now. Through grace, and the gentle leadings of the Father, we have found our way to Jesus--the anointed and rejected Jesus--now hidden with G.o.d. No doubt, we all had our respective features of character in the days of our guilt and folly--some discontented, some in distress, all in heavy debt to G.o.d--miserable, ruined, guilty, void of everything which could recommend us to Christ: yet G.o.d has led us to the feet of His dear Son, where we have found pardon and peace through His precious blood: Jesus has removed our discontent, alleviated our distress, cancelled our debt, brought us near His beloved person. What return are we making for all this grace? Are we gathering, in ardent affection, round the Captain of our salvation? Are we weaned from the state of things under Saul? Are we living as those who are waiting for the day when our David shall mount the throne? Are our affections set upon things above? "If ye then be risen with Christ," says the apostle, "seek those things which are above, where Christ sitteth on the right hand of G.o.d. Set your affection on things above, not on things on the earth. For ye have died, and your life is hid with Christ in G.o.d. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory." (Col. iii. 1-4.)

It is greatly to be feared that few really enter into the true nature and practical consequences of their position as a.s.sociated with the crucified and risen Jesus--few really enter into the depth and meaning of our Lord's words, "They are not of the world, even as I am not of the world;" or of the Spirit's word, "The Sanctifier and the sanctified are all of one." The measure of the saint's separation from the world is nothing less than Christ's; _i. e._, the principle of it.

Looked at practically, alas, it is quite another thing; but in principle there is no difference. It is of vast importance to enforce this principle. The actual standing, calling and hopes of the Church are so feebly apprehended. Yet the feeblest believer in Christ is, in G.o.d's view, as separate from all belonging to earth as Jesus. It is not a matter of attainment, but of our standing, through grace: not an object after which we must strive, but a point from which we must start. Many have been led astray by the idea that we must work up to a heavenly position by shaking off the things of earth. This is to begin at the wrong end. It is the same error, only in reference to another department of truth, as to a.s.sert that we must work up to a condition of justification, by mortifying the sins of the flesh. Now, we do not mortify self _in order to be_ justified, but _because we are_ justified; yea, dead and risen with Christ. In like manner, we do not put away things of earth in order to become heavenly, but because we are so. Abram's calling was to leave kindred and go to Canaan; _our_ calling is a heavenly one (of which Canaan was a type), and in proportion as we enter into it we will be separate from earth. But to make our standing the result of conduct, instead of conduct the result of standing, is a grievous error. Ask a saint, really intelligent as to the heavenly calling, to give a reason for his standing apart from the present world: what will he reply? Will he tell you that he does so in order to become heavenly? Nay. Will he tell you that it is because the present world is under judgment? Nay. No doubt _it is_ under judgment, but this is not the true ground of separation. What then? "We have died, and our life is hid with Christ in G.o.d."--"They are not of the world, even as I am not of the world." "Holy brethren, partakers of the heavenly calling," etc. Here we have the grand reason for the saint's present separation from the world. It does not matter what the world is, be it good or bad; he is not _of_ it, though _in_ it, as the place of his daily toil, conflict, and discipline.

Christian! ponder well your heavenly calling--it is the only thing that will give full deliverance from the power and influence of worldliness. Men may seek _abstraction_ from the world in various ways, but there is only one in which to attain _separation_ from it.

Again, men may seek to render themselves _unearthly_ in various ways; there is only one way in which we can become really _heavenly_.

Abstraction is not separation; nor is unearthliness to be mistaken for heavenliness. The monastic system ill.u.s.trates very fully the distinction between these things. A sincere monk is unearthly, in a certain sense, but by no means heavenly; he is unnatural, but by no means spiritual; he is abstracted from the world, but by no means separated from it.

The Christian's heavenly calling is in virtue of _what_ Christ is, and _where_ He is. The heart instructed by the Holy Ghost as to the meaning of Heb. ii. 11, finds the reason and power of his deliverance from the principles, habits, pursuits, feelings, and tendencies of this present age. The Lord Jesus has taken His place on high as Head of the body, the Church; and the Holy Ghost has come down to lead all the foreknown and predestinated members of Christ into living fellowship with the living Head, now rejected from earth, and hidden with G.o.d. Hence in the gospel, as preached by Paul, the remission of sins is inseparably connected with the heavenly calling, inasmuch as he preached the unity of the one body on earth with its Head in heaven. He preached justification, not merely as an abstract thing, but as the result of what the Church is, as one with Christ, who is now at the right hand of G.o.d, Head over all things to His Church, angels and princ.i.p.alities being made subject to Him. Paul preached remission of sins, no doubt, but he preached it all with the fulness, depth, power and energy which the doctrine of the Church imparts to it.

The epistle to the Ephesians teaches us not only that G.o.d can forgive sinners, but far more than this: it unfolds to us the wondrous truth that believers are members of the body of Christ; "for we," says the apostle, "are members of His body, of His flesh, and of His bones."

Again, "But G.o.d, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Again, "Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word. That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." These pa.s.sages present far more than mere remission of sins.

To be the bride of the Lamb is a very much higher, very much more glorious thing than only to have our sins forgiven.

"Yet 'tis not that we know the joy Of cancell'd sin alone, But, happier far, Thy saints are call'd To share Thy glorious throne."

The blessed G.o.d has gone beyond all man's thoughts in His mode of dealing with the Church. He has called us, not only to walk here below in the full sense of His pardoning love, but also to know the love of Christ to His body, the Church, and the high and holy dignity of that Church, as seated in the heavenlies.

My reader may perhaps inquire what has the cave of Adullam to do with the Church's place in the heavens? It has to do with it only so far as it ill.u.s.trates the present place of rejection into which Christ has entered, and which all must know who enjoy fellowship with Him. Of course, neither David nor his men knew anything about the heavenly calling as the Church now knows it. We may frequently discover in Old Testament scriptures, foreshadowings of the heavenly calling, in the character walk, and circ.u.mstances of certain prominent persons which are introduced to our notice; but the heavenly calling, properly speaking, was not known until the Lord Jesus took His seat on high, and the Holy Ghost came down to baptize believers, Jew and Gentile, into one body; then the heavenly calling was developed in all its power and fulness. This truth was peculiarly committed to Paul; it was an essential part of the mystery committed to him, and was embodied in these words, "Why persecutest thou _Me_?" Saul was persecuting the saints, and the Lord Jesus appeared to him in heavenly glory, and told him that these saints were part of Himself--His members on earth.

Henceforth this became Paul's great thesis; in it was involved the oneness of the Church with Christ, and therefore the heavenly calling of the Church.

And let the reader observe, that all this was not merely an admission of the Gentile into the Jewish fold.[17] No, it was taking both Jew and Gentile out of their circ.u.mstances in nature, and setting them down in new circ.u.mstances--new to both. The work of the Cross was needful to break down the middle wall of part.i.tion, and to make of twain one new man, _i. e._, to make of Jew and Gentile a new heavenly man, separated from earth and its aims. The present place of Christ in the heavens is connected with His rejection by Israel, during what is called the Church period, and serves to bring out still more distinctly the heavenly character of the Church of G.o.d. She belongs to heaven, and is called to manifest on earth the living energy of the Holy Ghost who dwells in her.