Read Ebook: God's Plan with Men by Martin T T Thomas Theodore

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Equally helpful are the words of Horatius Bonar in "Words for the Inquiring":--"If you object that you cannot believe, then this indicates that you are proceeding quite in a wrong direction. You are still laboring under the idea that this believing is a work to be done by you, and not the acknowledgment of a work done by another. You would fain do something in order to get peace, and you think that if you could do this great thing 'believing,' if you could but perform this great act called faith, God would at once reward you by giving you peace. Thus faith is reckoned by you to be the price, in the sinner's hand, by which he buys peace, and not the mere holding out of the hand to get a peace which has already been bought by another. So long as you are attaching any meritorious importance to faith, however unconsciously, you are moving in a wrong direction--a direction from which no peace can come. Surely faith is not a work. On the contrary, it is a ceasing from work. It is not a climbing of the mountain, but a ceasing to attempt it, and allowing Christ to carry you up in His own arms. You seem to think that it is your act of faith that is to save you, and not the object of your faith, without which your act, however well performed, is nothing. Accordingly, you bethink yourself, and say, 'What a mighty work is this believing--what an effort does it require on my part--how am I to perform it?' Herein you sadly err, and your mistake lies chiefly here, in supposing that your peace is to come from the proper performance on your part of an act of faith; whereas, it is to come entirely from the proper perception of Him to whom the Father is pointing your eyes, and in regard to whom He is saying, 'Behold my servant whom I have chosen, look at Him, forget everything else--everything about yourself, your own faith, your own repentance, your own feelings--and look at Him! It is in Him, not out of your poor act of faith, that salvation lies; and out of Him, not out of your own act of faith, is peace to come.' Thus mistaking the meaning of faith and the way which faith saves you, you get into confusion, and mistake everything else connected with your peace: you mistake the real nature of that very inability to believe of which you complain so sadly. For that inability does not lie, as you fancy it does, in the impossibility of your performing aright the great act of faith, but of ceasing from all such self-righteous attempts to perform any act, or do any work whatsoever in order to your being saved. So that the real truth is, that you have not yet seen such a sufficiency in the one great work of the Son of God upon the cross, as to lead you utterly to discontinue your mistaken and aimless efforts to work out something of your own.

Likewise James Denny, in "The Death of Christ," teaches the same lesson: "It is this great Gospel which is the gospel to win souls--this message of a sin-bearing, sin-expiating love which pleads for acceptance, which takes the whole responsibility of the sinner, unconditionally, with no preliminaries, if only he abandon himself to it."

"Until I saw the blood 'twas Hell my soul was fearing; And dark and dreary in my eyes the future was appearing, While conscience told its tale of sin And caused a weight of woe within.

"But when I saw the blood, and looked at Him who shed it, My right to peace was seen at once, and I with transport read it, I found myself to God brought nigh And 'Victory' became my cry.

"My joy was in the blood, the news of which had told me, That spotless as the lamb of God, my Father could behold me. And all my boast was in His name Through whom this great salvation came."

ETERNAL LIFE THE PRESENT POSSESSION OF THE BELIEVER

"Ye are not under the law."--Rom. 6:14.

"Ye are all the children of God by faith in Christ Jesus."--Gal. 3:26.

"Whosoever believeth that Jesus is the Christ is born of God."--1 John 5:1.

"He that believeth on the Son hath everlasting life."--John 3:36.

"Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life."--John 5:24.

"God has given to us eternal life, and this life is in his Son. He that hath the Son hath the life."--1 John 5:11, 12.

The teaching that the redeemed, saved man has now eternal life and shall never perish, will lead to wilful, presumptuous sinning on the part of hypocrites, and may lead to indifference and sin on the part of those who honestly think they are redeemed, saved, but who really are not; for such are not born again , and have not the motive power of love, because really redeemed, prompting their action.

First, the redeemed man is born again, born of God, "Whosoever believeth that Jesus is the Christ is born of God."--1 John 5:1. "Therefore if any one is in Christ he is a new creature."--2 Cor. 5:17. This is not a mere theory. All down the centuries since the Saviour came, there have been multitudes of notable cases where hardened men and women, deep down in sin, have actually become new creatures by being redeemed and being born again. Many are now living, whose names could be given, who are widely known, who were once notorious in sin, and they are now willingly and gladly wearing out their lives in God's service, and are living godly lives: and this change came in their lives, not by a gradual process, but in a moment. God's word says it is a new birth. There is no other explanation. But every one who is redeemed is thus born of God , and this new nature will lead one to hate sin, and prompt to a godly life.

Let the reader consider two statements just here from another great work, concerning the effectiveness of love as the motive power in the redeemed man's life . "Just in proportion as the soul feels its lost, guilty and dangerous condition, in the same proportion will it exercise love to the being who grants spiritual favor and salvation."... "It may be affirmed, without hesitancy, that it would be impossible for the human soul to exercise full faith in the testimony that it was a guilty and needy creature, condemned by the holy law of a holy God, and that from this condition of spiritual guilt and danger Jesus Christ suffered and died to accomplish its ransom,--we say, a human being could not exercise full faith in these truths and not love the Saviour."

If God, "that he might be just and the justifier of him that believeth in Jesus" , set forth Jesus Christ as a propitiation through faith in his blood , and then should let one be lost who had been redeemed from all iniquity , would He not be as unjust in so doing as He would have been had He justified sinners without Christ dying for their sins ?

DEVELOPMENT OF CHARACTER IN THE REDEEMED

"That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory at the appearing of Jesus Christ."--1 Peter 1:7.

"Let patience have her perfect work, that ye may be perfect and entire, wanting nothing."--James 1:14.

Against this theory of salvation by character there are four serious, fatal charges:--

First, it is utterly cruel, heartless and selfish. It is cruel, because to the weakest, most needy, most helpless class, the vast body of men, born of vicious, debased parents, reared amidst vice and sin, weakened by appetite and tied by habit, it does not give one-millionth the chance to be saved, to go to Heaven, that men have who were born of noble, godly parents, reared amidst moral, uplifting surroundings, and strengthened by noble aspirations and splendid training. Stand before you two young men representing these two classes, and tell them of life beyond this life, and of Heaven; and then tell them of salvation by character. To the one it would mean a bright, hopeful anticipation; to the other, it would mean but taunting him with his hopeless condition and prodding him with despair.

The theory of salvation by character is heartless, because, wrapt in the robe of its own self-righteousness, it coolly condemns to hopeless despair a vast body of the human race. Go stand by the helpless, hopeless drunkard, and the drunken, sinful woman, and tell them of salvation by character, and hear the sob of despair or see the jeering look on their faces at the thought of salvation by character for such as they! Before a pastors' conference, the polished, brilliant, highly educated pastor of a wealthy, refined, intellectual congregation read a seemingly learned paper on "Salvation by Character." When he had finished reading the paper, some of his fellow-pastors endorsed the paper and gave it high praise. Finally, the pastor of a people who had been unfortunate in life, many of whom had gone far down in sin, and were fettered by habit, arose and said, "Brother Moderator, the brother has given us his wonderful paper on salvation by character. I would like to ask him, what would he preach if he were the pastor of a people who have no character?" The author of the paper arose and made the heartless reply, "Brother Moderator, my brother and I have been raised in such different intellectual atmospheres, that I don't suppose I could make it plain to my brother." The other replied, "That is doubtless true, Brother Moderator; but the trouble is, that he can never make it plain to any one else."

It is selfish, because those who teach this theory are generally men of intelligence, refinement, and are considered, and they consider themselves, men of moral character. They thus provide for themselves by their theory, but leave a vast body of the race with a very slight hope or with no hope whatever.

The second charge against those who hold this theory is that by their own theory none will be saved. If salvation is by character, by what kind of character, a perfect character, or an imperfect character? If by a perfect character, no one has it; no one even claims it. If by an imperfect character, how imperfect may it be and the man yet be saved? Where is the standard? If a man's character, in order to be saved by it, must be the best he can make it, no one has even that character,--no one's character is the best he could have made it. Hence, salvation by character is a chimera.

The third charge against salvation by character is, that even if a man's character were perfect from man's standpoint, in the sight of God his character would still be corrupt. "All our righteousnesses are as filthy rags."--Is. 64:6. Why? Because motive is the measure of the character. "They that are in the flesh cannot please God."--Rom. 8:8. Why? Because they have not, and cannot have, the right motive. "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing."--1 Cor. 13:1-3. And no man has this love, no man can have this love, until he is saved by Christ dying for his sins . "The love of Christ constraineth us; because we thus judge, that if one died for all, then all died; and he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again."--2 Cor. 5:14, 15.

The fourth serious, fatal charge against the theory of salvation by character is that it is contrary to the teaching of the Saviour. "Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you."--Matt. 21:31. Certain it is that the publicans and the harlots had worse characters than those to whom the Saviour was speaking; the fact is therefore evident that Jesus taught salvation without character, irrespective of character.

Let the reader consider two cases that will show conclusively that the teaching of salvation by character is absolutely contrary to the teaching of the Saviour. "The chief priest, mocking him, with the scribes and elders, said: He saved others; himself he cannot save. If he is the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him; for he said, I am the Son of God. The thieves also that were with him, cast the same in his teeth."--Matt. 27:41-44. Let the reader notice that both the thieves "that were with him, cast the same in his teeth." Then "one of the malefactors that were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise."--Luke 23:39-43. From the time that both thieves "cast the same in his teeth," to the time the one made his earnest plea, "Lord, remember me when thou comest into thy kingdom," there had been no time in which this thief could have formed, developed a character that merited salvation. Hence, when Jesus said, "To-day shalt thou be with me in Paradise," to this thief, He branded the teaching of salvation by character as not from Heaven. The one who does not see from this case that the cruel, heartless, selfish teaching of salvation by character contradicts the Lord Jesus, will never see anything contrary to his own preferences and preconceived opinions.

The second case is just as conclusive. As the Saviour was reclining at meat in the house of Simon the Pharisee, a woman, noted as a sinner, came in and stood behind him weeping. "And he said to the woman, Thy faith hath saved thee; go in peace."--Luke 7:50. The Saviour said the woman was saved, yet she was of notorious character,--she had no character.

That the Saviour saved irrespective of character is shown by two cases in the book of Acts. We have the accounts of the salvation of two men of opposite characters. One was "A devout man, and one that feared God with all his house, who gave much alms to the people and prayed to God always,"--Acts 10:2, a man of most excellent character. Among all the unredeemed men of the earth, not one could show a better character. If any man could be saved by character, here is the man. God sends word to him, "Send to Joppa and call for Simon, whose surname is Peter, who shall tell the words whereby thou and all thy house shalt be saved."--Acts 11:13. Notwithstanding his noble, unusual character, God tells him that he is unsaved. If he, with his character unexcelled among unredeemed men, was yet unsaved, how can any other unredeemed man hope for salvation by character? Peter's message to this man of irreproachable character was, "To him give all the prophets witness, that through his name whosoever believeth on him shall receive remission of sins."--Acts 10:43. Why is it necessary for this man of character to believe on Christ in order to be saved? Because, though of unusual character, he had sinned, "for all have sinned" ; and sin once committed can only be atoned for by blood, "apart from shedding of blood there is no remission" , and there is no blood of atonement in a noble character.

Three ways in which God develops character in the redeemed are:

Second, God develops character in the redeemed, His real children, by chastisements. Our earthly fathers "verily for a few days chastened us as seemed right to them; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby."--Heb. 12:10, 11.

Third, God moulds the character of the redeemed by afflictions, burdens, sorrows, etc. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory."--2 Cor. 4:17. "Let patience have its perfect work, that ye may be mature and complete, lacking in nothing."--James 1:14.

"One adequate support For the calamities of mortal life Exists, one only,--an assured belief That the procession of our fate, however Sad or disturbed, is ordered by a being Of Infinite benevolence and power, Whose everlasting purposes embrace All accidents, converting them into good."

Wordsworth.

God Himself hath said it, "All things work together for good to those that love God, to those who are the called according to his purpose."--Rom. 8:28. Had God said, "Some things," what confusion would have come to many of God's children! What enigmas would many things in the lives of many of the redeemed have been! But when God said "All things," He placed a key in the hands of every redeemed man, every real child of His, with which to unlock the door of every mystery; that every trial, every disaster, every accident, every burden, every humiliation, every disappointment, every affliction, every sorrow,--"All things work together for good to those that love God, to those who are the called according to his purpose";--"that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ."--1 Peter 1:7.

Muscles are developed by trials; minds are developed by trials; God's redeemed people are developed by trials. To murmur against one's trials after being redeemed, means to murmur against being developed for one's eternal destiny. To give the muscles no trials, means for the body never to be developed; to give the mind no trials, means for the mind never to be developed; to give the redeemed man no trials, means for his character never to be developed. Two children are born into the world. The father and mother of one decide that he shall never be required to do any unpleasant things; that he shall never have any hardships. The father and mother of the other decide to give their child every unpleasant thing to do, every hardship and burden to bear, that will best develop him in body and mind. Often the redeemed plead with their Father in Heaven to give them only pleasant things, and He, the All-wise, All-powerful, in love gives them--trials.

The trials of life for the redeemed are so various. If the muscles have only one trial, the body will never be fully developed. The muscles need various trials. If the mind has only one trial, it will never be fully developed. If the mind studies only one thing, it will never be trained, developed, educated. If the soul has only one kind of trial, it will never be developed. "Count it all joy, my brethren, when ye fall into manifold temptations."--James 1:2 .

That would be an unwise educator who, after training the pupil's mind up through geometry, would then put him back to studying the simple branches of mathematics, instead of taking him on into higher mathematics. Likewise the Heavenly Father does not, after partly developing the redeemed, His children, by hard trials, return them to lives of easy trials, but He leads them into yet harder trials. Take Elijah as an example . He is sent to pronounce God's sentence against Ahab ; he is then sent into obscurity ; he is left dependent on the ravens for food ; he sees the brook dry up, his only hope for water, for life ; he is submitted to the humiliation of being supported by a poor widow ; God delays answering his prayer ; God requires him to expose himself to danger by showing himself to Ahab ; he is led to face popular religious error, and in doing so is left to stand alone ; God delays answer to his prayer till he prays seven times ; he suffers the further humiliation of Elisha being anointed prophet in his room ; he is taken up by a whirlwind to Heaven . A study of these trials will show that they were all hard trials, and that they increased in severity. God tells us that Elijah was a man subject to like passions as we are ; but by trials, hardships, burdens, God developed him into one of the noblest characters of all ages. God's redeemed people may expect, then, trials through their lives, and that the trials shall be increasingly severe, as they advance in the Christian life.

Often God's children are discouraged because they cannot see any purpose in their trials. But God assures us that there is a purpose. The child cannot understand the purpose of the lessons at school, but the father has the purpose. Elijah, possibly filled with apprehension, sitting by the drying brook Cherith, did not see any purpose, but God, who makes all things work together for good to His people, had the purpose and accomplished it in the development of Elijah's character; and so, as F. B. Meyer has so aptly put it, the redeemed, sitting by the drying brook of health, of property, of reputation, of family happiness, may not see the purpose, but the Heavenly Father will work, in His plan for each, every trial into the warp or woof of each life. The Saviour said to Peter, "What I do thou knowest not now, but thou shalt know hereafter."--John 13:7.

"Behind our life the Weaver stands And works His wondrous will; We leave it all in His wise hands And trust His perfect skill. Should mystery enshroud His plan, And our short sight be dim, We will not try the whole to scan, But leave each thread to Him."

God has revealed that the standard by which character is measured is patience, endurance. "Let patience have its perfect work, that ye may be mature and complete, lacking in nothing."--James 1:4. If there were no harassments, no afflictions, no burdens, no sorrows, no disappointments, no sufferings, there could be no patience, endurance; and if there were no patience, no endurance, there could be no maturity and completeness of character. As to what trials are needed, and are best in each case, only God can decide. In our dimsightedness we think that many things are mistakes in God's plans, and that He cannot bring good out of them; but He will. A boy was born with a badly deformed foot. When he was eight years of age his father had two surgeons to operate and try to straighten the foot, but they failed. After a second operation, the foot was placed in a brace which was worn for months. But the foot remained as badly deformed as ever. The surgeons then informed the father that the foot could never be straightened. The father studied the deformed foot for many days, and then had a strange-looking box made with screws, felt taps and iron rods in different parts of it. He had the surgeons to operate again on the boy's foot, cutting the muscles and tendons in different places. The foot was then placed in the strange box; a screw was turned till the felt tap pressed against the foot at one place, almost breaking the bones; then another screw and felt tap were brought to bear on another deformed part of the foot, straightening the foot and almost breaking the bones in that part of the foot; then the iron rod was used to straighten another part. For months the boy's foot was kept in that box. The suffering, day and night for months, was indescribable. The child would weep for hours, the pain being all but unbearable; and when the father would come home the child would beg piteously for the box to be taken off and to be left a cripple. The father, mingling his tears with the tears of the suffering child, would turn the screws tighter than before, and the child would shriek in fearful agony. During those weeks and months of suffering he looked upon his father as being harsh and cruel and without love for him. Finally the father loosened all the screws and said, "Son, stand up," and for the first time in his life the boy stood erect. Often has that son, now a gray-haired man, stood over the grave of that father, long since dead, and bedewed the grave with his tears, and thanked God that he had a father who was true enough to continue the suffering until the terrible deformity was corrected. The father may have turned the screws one thread too much, but the Father in Heaven makes no mistakes, and far beyond the grave many of the redeemed will praise Him, when they understand, for the sufferings and afflictions and burdens they were led to endure here.

"Choose for us, Lord, nor let our weak preferring Cheat us of good Thou hast for us designed. Choose for us, Lord; Thy wisdom is unerring, And we are fools and blind."

Second, let the reader remember that with God character counts more than comfort. What father would prefer his son to be a brutal, ignorant pugilist, enjoying food and drink, physical life,--to a useful, noble, highly educated, refined, learned son who could "listen in the orange groves of Verona to the sweet vows of Juliet, or to the blind bard's harp as he strikes the chords but seldom struck harmonious with the morning stars, or to the music of the spheres as they hymn His praises around their Creator's throne"? Far more than the earthly father would choose the latter for his son, does the Heavenly Father value the soul and its development above that of the body.

Could God's redeemed people only learn that perfection of character comes only through suffering, that as certain as God is true, a blessing will come from every sorrow, every burden, every affliction, every pang, every heartache!

"The ills we see-- The mystery of sorrow deep and long, The dark enigmas of permitted wrong, Have all one key-- This strange, sad world is but our Father's school; All chance and change His love shall grandly overrule."

Rarely has the author been stirred, thrilled, as he was while listening to an audience of a thousand colored people of the South sing the following hymn. Some of them had been slaves; many were poor; many uneducated; some Greek scholars; some were destitute; some were half-invalids; some were aged and infirm; but few had the comforts of life; all were heavy burden-bearers. White people from New York and Texas, from Mississippi and Kansas, were moved to tears, as that audience sang with such rhythm, such cadence, such pathos, such sweetness, such soul-power, as only they can sing:--

"We are tossed and driven On the restless sea of time, Sombre skies and howling tempest Oft succeed the bright sunshine. In that land of perfect day When the mists have rolled away, We will understand it better by and by.

"We are often destitute Of the things that life demands, Want of shelter and of food Thirsty hills and barren lands. We are trusting in the Lord, And according to His word, We will understand it better by and by.

"Trials dark on every hand, And we cannot understand All the ways that God would lead us To the blessed promised land, But He guides us with His eye And we'll follow till we die, For we'll understand it better by and by.

"Temptations, hidden snares, Often take us unawares, And our hearts are made to bleed For a thoughtless word or deed, And we wonder why the test When we try to do our best, But we'll understand it better by and by."

But they are not the only ones who

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