by Rev. Hugh Martin, D.D.
(Continued from page 203)
II. We come, then, to the consideration of the Promise.
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And, in the first place, it is obvious that the wisdom of God is wonderfully exhibited in bringing in the promise at this precise point. If it had come sooner, the soul would not have been prepared to receive it. If it had come later, the soul would have been already given over to hopeless despair. The promise cannot go before the precept, for then the soul would not feel the need of it, and consequently its value would not be appreciated; and the promise cannot come after the prayer, for then prayer would have no foundation on which to ground her supplication. But the Lord, who knoweth the spirits which He hath made, and who “knoweth what is in man, and needeth not that any should testify unto Him” (John ii. 25), seeth the end of a spiritual conflict from the beginning, and all the parts thereof in their order; and He comes in with His separate dealings at the proper time, and at the proper point. Thus, when the precept has done the preparatory work in righteous authority, the promise begins to reign on the throne of meekness and of mercy. The precept, like affliction, may not have seemed joyous, but rather grievous; nevertheless it hath wrought the humbling “fruits of righteousness,” preparatory to the gifts of mercy, “in them that have been rightly exercised thereby” (Heb. xii. 11). The reign of the precept, if we look not beyond it—if we regard it as an end—may have been a reign of terror. Viewed, however, as a means, as the prerequisite merely to the “better things to be revealed,” it has indeed been the reign of grace begun, although the grace as yet has been concealed. But now “the better things themselves” are brought to us by the promise. If the precept could have brought these things, “if that first covenant had,” in this respect, “been faultless, then should no place have been sought for the second,” no room for the promise. But because the precept has a tantalising “shadow” only “of the good things to come, and not the very image of these things,” because it can never “make the comers thereunto perfect”—because “the law can make nothing perfect”—therefore “there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof,” to make way for “the bringing in of a better hope”—”He taketh away the first that He may establish the second;” and what the precept “cannot do, in that it is weak through the flesh, God” through His own Son can do, by the “promise, which in Him is yea and amen.” (Compare Heb. vii. 18-19, viii. 6-13, x. 1. 9; Rom. viii. 3). Is the precept then useless? No, by no means. “Is it then against the promise of God? God forbid; for if there had been” a precept “given which could have given life, verily righteousness” and a new heart “should have been by” that precept. “Wherefore then serveth the” precept? “It was added because of transgressions,” and nature’s helplessness, “till the seed should come to whom the promise was made.” And its indispensable and blessed, though painful work, is this—that it “hath concluded all under sin” and helplessness, and proved this in their own experience and to their own consciences, “that the promise by faith of Jesus Christ might be given to them that believe. But before” the promise “came we were kept under the” precept, “shut up unto the” promise “which should afterwards be revealed. Wherefore the “precept” was our schoolmaster, to bring us to” the promise, and to Him who is “the surety of a covenant established upon better promises,” “that we might be justified by faith.” (See Gal. iii. 19-24). Thus there is the economy of a Mosaic dispensation, carried on preparatory to that of a Christian dispensation, in God’s dealings with every regenerated soul, as truly and really as in the history of the collective church. This preparation in the church was not more necessary than it is in the individual heart; and just as there was a Divine wisdom seen in emancipating the Church from the “tutors and governors,” at “the time appointed of the Father,” when “He sent forth His Son,” so there is a “fulness of the time” in the history of every believing sinner, when God sends forth His promise, even the promised Spirit of His Son, into the heart, as faithfully as He sent forth His Son into the world, emancipating the despairing soul as fully in the one case from the grievous bondage of the precept as He freed His people in the other from those beggarly elements, and from that “yoke of bondage which neither they nor their fathers were able to bear.” In the days of Moses the Church was not ready for the simplicity, the liberty, the manliness, and the spirituality of the Christian dispensation. And so, at the opening of the soul’s spiritual discipline, by reason of its childish ignorance and wayward pride, God introduces a dispensation of precept first; and when this has accomplished the work whereunto He sent it, at the proper point, and at the proper time, He brings in His dispensation of promise. “Surely this also cometh forth from the Lord of Hosts, who is wonderful in counsel and excellent in working.”
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How is the grace of God adored by the fainting soul, when, after the conflict with the precept, the promise comes brightly into view. The wisdom of God is seen in the promise, coming at the very time when it was needed. But the grace of God is glorified in bringing in the very gift which was needed. “Make thee a new heart and a new spirit,” says the precept. “Ah,” replies the sinner, “that is not in my power:” I am carnal; sold under “sin.” “dead in trespasses and in sins.” I cannot frame my heart otherwise than it hath been formed by iniquity. “I am as an unclean thing, and all my righteousness are as filthy rags. I do fade as a leaf, and my iniquities, like the wind, have taken me away” (Is. lxiv. 6). “A deceived heart hath turned me aside that I cannot deliver my soul” (Is. xlv. 20). In this helpless state is it a partial promise that is given? Is it a greater earnestness to try the work ourselves that God offers to communicate? Does He promise to help us out with the laborious achievement, if we will arise and put our hand to the work ourselves? Does He engage to fill up or supplement our deficiencies? Does He offer to overlook our failures, if only our attempt shall be sincere? Oh no! These may be the doctrines of a wretched Arminianism. These may be the desires of a half-humbled soul. But they are not the promises of God. These would be boons of little value: they would tend to no practical result, no saving issue. There would indeed be mockery in promises like these; for the very condition on which such offers are supposed to be made, never could be realised in us till the whole work were done. But the very thing that we cannot make ourselves, God promises unconditionally to bestow, freely to bestow, without condition, without money, and without price. The precept, having done its painful work, seems, as it were, recalled, and the form being annulled, but the whole substance retained, it once more returns in the form and the language of peace and hope and joy. Like the same law given to Moses a second time, not amidst thunderings and lightnings, and darkness, and tempest, but amidst light, and peace, and favour, all God’s goodness passing by before His servant, sheltered now in the cleft of the rock; so here, the preceptive form, which caused the tempest and the terror in the soul, being all done away, the very same substance, in all its integrity, is restored, but now beaming in the light and lustre of a free and gracious promise, “A new heart will I give unto you, a new spirit will I put within you.” It is the very thing required, without restriction, and without abatement, offered freely and without condition, without money and without price.
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But the grace of God is still more wonderfully glorified by the consideration, that, while this is the very thing which we need, and which God offers to bestow upon us, it is also the very thing which we are bound to render unto Him. And here, again, the good fruits of the precept as the forerunner of the promise come clearly into view. The precept teaches that we need this, for it teaches us experimentally our want and our helplessness. But when it teaches our responsibility, our obligation to make us a new heart and a new spirit, our crime and our guilt in not doing so, then we see, not the depth of wretchedness and misery merely, but the essence of rebellion in our inability. Oh! when the responsibility is really felt, as well as the helplessness, how does the manifold grace of God grow before the view of the admiring soul! If I feel that I would be better if I had a new heart, and, at the same time, feel my utter incapacity to make me a new heart and a right spirit, how gracious in the great God to come and offer me the very thing I need—the very thing that I cannot do without! But when, besides this, I feel my deep and unchangeable responsibility to make this new heart which yet I cannot make—when I feel my criminality in delaying every moment to do it, and my criminality in being unable to do it at all, either now or at any future time, oh! how shall I speak then of that grace which pities both my weakness and my guilt, and delivers me most fully from the death-bringing consequences of both. It was much when He “looked upon me in my low estate;” but it was more when He looked upon me in my lost estate. It was great grace when He, “in due time,” pitied me as a weak and helpless sufferer, “yet without strength” (Rom. v. 6); but it was greater far when He pitied me as a daring rebel. “a sinner, an enemy” (v. 8-10). Grace abounded when, sympathisingly. He gave me that new heart which I was unable to make; but grace much more abounded when, forgivingly. He gave me that new heart which I was bound to make, and guilty in my inability to make it. “Bless the Lord. O my soul, for He healeth all thy diseases: He also forgiveth all thine iniquities” (Ps. ciii. 2, 3).
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And now the sovereignty of Divine grace can be obscured or concealed no longer. This also the believer is taught to feel and to acknowledge by reason of his previous discipline under the precept. In learning his obligation and responsibility, he at the same time necessarily learned the majesty and kingly authority of God. We have seen that the precept teaches not only the soul’s utter helplessness, but also the soul’s entire subjection to the righteous justice of the Lawgiver. We are made to feel completely in God’s power. We are exposed to His righteous anger, and incapable of effecting our deliverance from threatened wrath. The Lord maintains His right to command, though we have lost our power to obey. Whatever impotency we are groaning under, He is seen to reign as King. He has the destinies of all souls at His own free, unchallenged disposal. He is the Sovereign God : righteous in forsaking all if He will—righteous in pouring out wrath unto the uttermost. What an overpowering dignity is seen in His sovereign majesty, His uncontrollable right and power! How exalted above all created excellence! How full of uncreated, all-governing glory—a glory terrible indeed, if no grace is mingled with it! But if this high Sovereign shall give His gracious promise, then how resplendent is His sovereign grace? If He who is the God of all majesty, and excellency, and dignity, and sovereign glory—if He, who ruleth among the armies above, and the inhabitants of this earth below, free and uncontrolled in all His ways, and in all His purposes—if He who is the sovereign disposer of ten thousand times ten thousand angels, and who is sovereign over me, as His precept and commandment do fully prove—if He, who as such a sovereign hath the fullest right to execute on me wrath to the uttermost—if He shall single out and distinguish me from among the mass of helpless, dying, daring rebels, and glorifying in His words, shall cry in my astonished and delighted ear, “I, even I, am He that blotteth out thy transgressions for mine own name’s sake,” and as “I am that I am,” “a new heart will I give unto thee, and a new spirit will I put within thee,”—oh! how shall my grateful but too straitened soul ever realise, or comprehend with all saints this mystery of sovereign grace, all made mine in the free and gracious promise of a sovereign God! Wondrous and adorable sovereignty of my God! I quarrel with it no more—I hail it with rejoicing. The Lord is my Sovereign; “the Lord is my Lawgiver; the Lord is my King;” as such “He will save me” (Isa. xxxiii. 22). None can deny His right. Who shall condemn when the Sovereign God hath justified? (Rom. viii. 33). None can resist His power. Who shall stay His hand from working? Who shall say unto Him what doest Thou? How powerful, how authoritative is the grace of this holy Judge—the Sovereign King of Zion!
Behold then, O my soul, how God, by giving thee His precept, first prepares thee for His promise—opens thine eyes to behold His wisdom, enables thee to see His grace, His multitude of tender mercies, begets in thee a deep sense of His righteous authority, which, when the promise comes, is transferred with all its sovereign majesty, to that redeeming love which then excels in glory, and shines forth in dignity and splendour. Thus the creature is abased, and the sovereign God is exalted, and no flesh can glory in His presence. Thus there is glory to God in the highest, and grace to men. The grace is compassed with sovereign glory, and the glory is full of sovereign grace. “O Lord, we beseech Thee show us Thy glory!” Fulfil to us Thy gracious promise! “Create in me a clean heart, O God, and renew a right spirit within me.”
III. We have already made use of the prayer. Indeed we are brought almost insensibly to the third and last link of this beautiful chain—the last line of this threefold cord.
And now, the office which prayer performs in this divine and spiritual economy will be obvious to all. It appropriately comes last, because it is grounded on, and takes its warrant from the promise, pleading the fulfilment of the promise that thereby the object of the precept may be gained. The prayer, when offered, grows out of the promise; the prayer, when answered, satisfies the precept. The precept teaches man that he is helpless; the promise tells him there is help; the prayer secures the help. The precept teaches man that he is responsible and guilty; the promise tells him there is forgiveness; the prayer obtains the pardon. The precept teaches man God’s authority; the promise tells of God’s grace; the prayer tries and tests God’s sufficiency. The precept teaches man his dependence; the promise declares dependence in God well placed; the prayer puts dependence on God accordingly. The precept teaches man humility; the promise gives man hope; the prayer shows man’s trust.
The precept gives scope for God’s righteous justice: the promise gives scope for God’s faithfulness: the prayer gives scope for man’s faith. In all cases, the prayer is necessary to complete the cycle: and if the precept and the promise do but graciously exercise the soul, the prayer will and cannot but follow. He who listens to the precept and feels his need, his helplessness, his responsibility, his crime, and then listens to the promise, “counting Him faithful who hath promised, who also will do it,” — that man will and must have recourse to the prayer. He is shut up to prayer by every principle in his nature, by his sin and misery, by reason and conscience, by fear and hope. He must pray. He cannot help it. He is carried captive to prayer by a blessed necessity, a willing and therefore victorious and joyful necessity.
To the prayerless, therefore, there is here very clear and simple ground for self-examination and self-condemnation. Dear brethren, matters must stand thus with you: you have received aright neither the precept nor the promise of your God: for they always bring the prayer along with them. No man can put asunder what God hath joined: and therefore if you are living in the habitual neglect of earnest prayer, it must be because you have listened proudly to the precept, faithlessly to the promise. You are quarrelling with the precept, and denying your helplessness; and herein you falsify the word of God, your own experience, and the experience of all the saints and the spirits of just men made perfect. Or you are denying your responsibility and God’s authority, “casting His cords away from you,” and saying “Who is the Lord, that we should serve Him?” Or you are quarrelling with the promise; either contemning His wisdom by counting His promise worthless, or contemning His faithfulness by insinuating that His truth will fail. One or other of these fearful alternatives you must choose, if you are not habitually plying the throne of grace with prayer: and perhaps the guilt of all these crimes together is cleaving to your consciences. Oh how unprovoked and how God-provoking must be the sin of prayerless lives? Only think how beautifully God has prepared the way for prayer. How much wisdom has he lavished upon this gracious arrangement! How safely and how gently has He contrived to carry you step by step to His throne of grace! The precept tells you that you must obey. Even God Himself cannot release you from that. It is a painful lesson; yet is it not well to know it, while hope yet remains, that it may become a practical lesson? It is mercy in God to speak out ere all hope is gone. The precept tells you of your helplessness, convinces you of this experimentally when you attempt to obey it, and find that you cannot “make a new heart and a new spirit.” Surely it is good to know this truth also. Your ignorance of it would not make it less true, and your knowledge of it will at least turn you away from a fruitless source of labour, and should make you willing to try a “more excellent way” if it can be shown to you. And that this can be done, you need not doubt; for the promise now comes in to show that all may yet infallibly be well, pledging immutable things to your full deliverance and your eternal safety. “What could have been done more to His vineyard that He hath not done to it?” (Isa. v. 4). Will you turn it all into contempt? Nay, rather, I should say, will you yourselves become a contempt and a hissing to all passers-by, through indolence, or pride, or unbelief, or any other miserable habit of your wretched hearts, the very presence of which should only add wings to your haste, and fervour to your prayer. What! shall God do so much for miserable guilty rebels, and will you do nothing, absolutely nothing, for yourselves? Will you not even arise and call upon your God for mercy? How can we persuade you? What arguments remain wherewith to ply you? To the authoritative voice of the taskmaster, and the pleasant voice of the charmer, ye are alike deaf. Ye are like sullen “children in the market-place.” By the precept we “have mourned unto you and ye have not lamented;” by the promise we “have piped unto you and ye have not danced.” One word more, and may the Lord bless it to your souls. Your guilt is now tremendous, because your case is now made so hopeful; and your case is thus hopeful because you have so little to do. Yea, you have only to plead with God to do all the work to your hands. Will you cast away eternal joy and court eternal agony by refusing that?
How calculated are these imperfect meditations to encourage the hearts of those who are Israelites indeed, princes with God in prayer! Let the precept, and the promise, and the prayer, be alike precious to you, and have your souls disciplined by a due attention to them all. Never think you can obey the precept in your own strength. Never think that your interest in the promise sets you free from the authority of the precept. Never think that prayer can supersede either the precept or the promise. Prayer is hypocrisy except with a view to the obedience of the precept. In all thy ways diligently search for the pure precepts of thy God, crying evermore, “Lord, what wilt Thou have me to do?” Fear not for thy weakness to know thy duty, though it should be thine in Divine command to remove mountains. “Who are thou, O great mountain? before Zerubbabel thou shalt become a plain, for He shall bring forth the headstone with shoutings, crying, “Grace, grace, unto it” (Zec. iv. 7). “His grace shall be sufficient for thee” (2 Cor. xii. 9). His promise is, that “as thy day, so shall thy strength be” (Deut. xxxiii. 25). “Yet for all this will he be enquired of by the house of Israel to do it for them” (Ez. xxxvi. 37). Therefore, let thy duty, and thy weakness, and thy cheering promise, send thee to the throne, for “grace is help in thy time of need” (Heb. iv. 16). “Put him in remembrance” (Is. xliii. 26), saying, “Remember the words unto thy servant, upon which Thou hast caused me to hope” (Ps. cxix. 49). Then “Fear not thou worm Jacob: thou shalt thresh the mountains, and beat them small” (Is. xli. 14).