Man

“The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God."—Rom. 8:7-8.
LIE incorrigibleness of man under all persuasions becomes the ground of the necessity, and the vindication of the righteousness of God's judgment.
Isaiah says, "Why should ye be stricken any more? Ye will revolt more and more." And Jeremiah had to say of the generation in his day, "Thou hast stricken them, but they have not grieved;" and again, "I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done?" Are we then to wonder that the sword of the Chaldean entered the land?
The generation in the day of Christ was tested in every way. John mourned; the Son of man piped; but, there was neither lamentation nor dancing. In His own person, the Lord assayed Israel in every way, according to their own prophets. He came as the Bethlehemite, according to Micah, but they sought His life. (Matt. 2) He came as the light from the land of Zebulon and Nephthalim, according to Isaiah, but He was challenged instead of followed. (Matt. 4) He came as the King meek and lowly, according to Zechariah, but they "received Him not." (Matt. 21)
Then in the three parables which the Lord delivers at the close of these testings of Israel (see Matt. 21, 22), I mean those of the two sons, the husbandman of the vineyard, and the marriage of the king's son, He convicts His people under the law, under the ministry of John, and under grace.
Are we not, therefore, prepared to see the Master rise up to shut to the door? The need of sovereign grace, as well as the vindication of judgment, is made to appear. "Except the Lord of Sabbath had left us a seed, we had been as Sodom." Man is past moral correction. He is incorrigible and incurable. It 'has been said of him, "Man is prone to evil, and this arises from the impotency of his will, which, when it turns to evil, is rather passive than active. Through the grace of Christ alone is it free." Very just. Not only has man fallen from God and become a sinner, but he is the bondman of sin. Having been overcome of Satan, he has been brought into bondage to Him. (2 Peter 2) He is "sold under sin." (Rom. 7)
And this state of incurableness and incorrigibleness has had a constant illustration in the book of God from the beginning to the end. Man has shown himself to be in full bondage to sin, so that he will go in the way of it, in defiance of every argument, and every influence which may be used with him.
It is solemn to look at this; but it has its profit for us to do so. We can be at no difficulty to trace a line of these illustrations all through scripture.
Cain went on with the desperate purposes of his heart, though the Lord came and personally pleaded with him to turn from his purpose. (Gen. 4)
Nimrod made Babel the center of his empire, though God's judgment had just before so awfully signalized that place. (Gen. 10)
Pharaoh repented not to yield himself under God's hand, though that hand had given witness after witness of its supremacy, and that it was vain to kick against the pricks. (Ex. 1-14)
Amalek fought with Israel, though the glory in the pillar, and the water from the rock were before him the witnesses of God's wondrous majesty and power. (Ex. 17)
Israel murmured and rebelled again and again in the midst of divine marvels and mercies, which spoke to them of love and almightiness. (Numbers.)
Nebuchadnezzar exalted himself after so many witnesses of God's power, and so many gracious, softened movements of his own heart. (Dan. 4:30.)
Judas betrayed the Lord after years of converse with Him. (Matt. 26)
The High Priest invented a lie in the face of a rent wail; the Roman soldiers consented to that lie in the face of a rent tomb. (Matt. 28)
The Jews stoned Stephen, though his face was shining, under their eye, like the face of an angel. (Acts 7)
There are among the samples or instances of the fact that man by nature is under bondage to sin, and that no moral influence is powerful enough to work his deliverance. The creature that has proved itself able to withstand such arguments and persuasions as these cases exhibit, has proved itself to be beyond the reach of all moral influence. Hell itself could not cure him or deter him….
The Apocalypse closing the book of God, closes also this testimony against man. There in the face of the most awful judgments, executed again and again, man refuses to repent, going the rather to ripen his iniquity, like Pharaoh of old, upon whom plague after plague spent themselves in vain. And thus we may say, this book of the Apocalypse (which is eminently a book of divine judgments, judgments not on Israel only, but on the whole world) is the vindication or justification, as well as the history, of judgment. We read there of judgments, but we learn at the same time the necessity and demand for judgment; for the incorrigibleness of man, the desperate hardness of his heart, is fully exposed again. It is Pharaoh refusing to repent, Amalek defying and insulting the glory, or man, as well as Israel, saying, "Where is the God of judgment?" Man is found to be the same from first to last. The Ethiopian has not changed his skin, nor the leopard his spots.
Are we then, I still ask, to wonder that the Lord's hand is still stretched out? that seals, trumpets, and vials have still to usher forth the judgments of God, and that the sword of Him who sits upon the white horse has still to do its work of death?
Judgment is God's strange work, but it is His needed work likewise. "Is there not a cause?" we may surely say, when we have looked at these cases, and read the history of the trial of man's heart from the beginning to the end of it. And I am sure it is well for the soul to hold this fast—this truth about man and his incorrigibleness in remembrance; for, as I have been observing, it so justifies the thought of divine judgment, and so tells us of the necessity of sovereign grace, and the interference of divine power.
Judgments are to introduce the kingdom. The earth is to be conducted into a scene of glory, by the taking out of it all that offends and does iniquity. For as grace has been despised, and the Lord who made the world been disowned and cast out of the world, judgment must clear it ere it can be the scene of His glory and joy. But "the Lord is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." J. G. B.

On Prayer

No. 4

In the epistle to the Colossian saints, the apostle assures them that he was praying always for them (chap. 1:3), and details some of the points he brought before God on their behalf. As usual, they are most definite, pointed, and brief. (1.) For knowledge of God's will being wisely and spiritually entered into, in order (2) 'to walk worthy of the Lord; (3) to be strengthened with all might according to the power of the glory; (4) that they might be giving thanks to the Father for having made them meet to be partakers of the inheritance of the saints in light. (Chap. 1:9-12.) He exhorts them also to continue in prayer, to watch in the same with thanksgiving, and to pray also for him and others, particularly as regards the ministry of the word. Moreover, before concluding this short epistle, he refers to one who labored fervently in prayer for them. "Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God." (Chap. 4:12.)
In the 'Thessalonian epistles, the apostle says that he made mention of them in his prayers, and that he continually and definitely asked, first, that God would count them worthy of this calling, and secondly, that He would fulfill all the good pleasure of His goodness, and the work of faith with power, so that the name of our Lord Jesus Christ might be glorified, &c. (1 Thess. 1:3. and 2 Thess. 1:11.) He enjoins them also so to cultivate the habit of prayer, as to "pray without ceasing," and in both epistles asks their prayers for himself and fellow-servants, especially that "the word of the Lord might have free course, and be glorified.”
In Paul's first epistle to Timothy, so important is the subject of prayer to his own soul, that he exhorts, first of all, that prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all in authority, &c., because it is good and acceptable in the sight of God and our Savior. He adds, "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." (Chap. 2:1-8.) He mentions also as one mark of a "widow indeed," that she "continueth in supplications and prayers night and day." He declares that food is "sanctified by the word of God and prayer.”
In the second epistle to Timothy, we find Paul assuring him that he remembered him in his prayers without ceasing night and day. Let us think of this —continually mentioning in prayer by name persons night and day. He prays also most definitely for the house of Onesiphorus, and that he may find mercy of the Lord in that day.
In Titus there is no direct reference to prayer, though it is a most practical epistle; not only does it correct various disorders then manifest, but most urgently enjoins godliness.
In the brief letter to Philemon, prayer is twice brought before us,—1st, in the apostle's assurance to Philemon that he always made mention of him in prayer, and 2nd, that he counted that through his prayers he would be sent to tarry with him (v. 4, 22).
In Hebrews we have the strong crying, supplications, and tears of our Lord, referred to in the fifth chapter; and in the last chapter the apostle so values prayer, that he hopes he may, through their prayers, be restored the sooner (v. 8). This Scripture skews how graciously God owns the prayers of those whom He has put into the place of intercession for, others, both by relationship and the gift of the Holy Ghost.
James, in his last chapter, gives us quite a treatise on prayer. He insists on the prevalent power of the prayer of one fervent soul, and names Elijah as an example, who was a man of like passions with ourselves. He enjoins us to pray for one another touching our faults; that the afflicted should give themselves to prayer; that in bodily sickness the elders should be sent for to pray over such, because the prayer of faith shall save the sick, and even if he have committed sins' they shall be forgiven him. The statements in the 4th chapter, "Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts," are very striking and solemn.
In Peter's first epistle, saints are enjoined to "watch unto prayer." They are reminded that God's "ears are open to their prayers," and husbands and wives are exhorted to so dwell together "as heirs together of the grace of life, that their prayers be not hindered." In the second epistle, the exhortations are more to pursue practical godliness in general with "all diligence.”
John's epistles rather suppose those he addresses to be, praying people than give much instruction on the subject. In chap. v. of 1st epistle, speaking of "a sin unto death" (as, for instance in the case of Ananias and Sapphira, when discipline unto death should take its course), he says, "There is a sin unto death; I do not say he shall pray for it.”
In the 3rd epistle he says; "I will (or I pray) that thou mayest prosper and be in health, even as thy soul prospereth.”
Jude introduces the subject of prayer most pointedly. Looking as he does at the failure and ruin of the church, and its going on to apostasy and judgment, he contemplates some faithful ones standing outside, and characterized not only as being praying people, but as "praying in the Holy Ghost.”
In the Revelation we read of the prayers of saints in the 5th chapter, and of incense offered with the prayers of saints in the 8th chapter. The book concludes with the Spirit and the bride crying, Come, Lord Jesus.
This brief glance at the apostolic writings furnishes us with abundant evidence of the high and important place that prayer and supplication held in former times. No doubt that intellectualism prefers theological research; but a heart taught of God not only feels its own need and poverty, but instinctively cries to God for itself, as well as cheerfully makes intercession for others. When this is lacking there must be serious soul-defect. We are all, no doubt, too much in the company of others, and too little alone with God. It is easy for most Christians to talk in the social circle; but often with what result? When we are really enjoying the Lord's presence, loving His truth, taken up therefore with His counsels, joys, and interests, we are not only drawn out in worship, but have a full tide of prayer for others; for the same blessed Spirit who takes of the things of Christ and shows unto us, also gives us access by Christ unto the Father, and teaches us how to pray and what to pray for. Let the Christian reader ponder these things, and be assured that if secret prayer for himself and others be not the daily habit of his life, it is time to search and consider before the Lord why it is not.

“There is an eye that never sleeps
Beneath the wing of night;
There is an ear that never shuts,
When sink the beams of light.

“There is an arm that never tires,
When human strength gives way;
There is a love that never fails,
When earthly loves decay.

“That eye is fix'd on seraph throngs,
That arm upholds the sky;
That ear is fill'd with heavenly songs,
That love is throned on high.

“But there 's a POWER which faith can wield,
When mortal aid is vain;
That eye, that arm, that love to reach,
That listening ear to gain.

“That power is prayer, which soars on high,
Through Jesus, to the throne,
And moves the hand, which moves the world,
To bring deliverance down.”